PROPHET ISSAIAH

Our presentation concerns itself with the Book of the Prophet Isaiah.
The book generally covers three distinct periods in Israel’s History:

a. 1-39 (prophesies in the period before the Babylonian Exile)

b. 40-55 (deutero-Isaiah- towards the end of the exile)

c. 56-66 ((Trito-Isaiah Post exilic period)

STRUCTURE OF PRESENTATION
i. Historical Background of the book (First, second
and third Isaiah)
ii. Authorship
iii. The Unity of the Book
iv. Date and Composition
v. Theology of the Book of Isaiah
vi. Canonicity
Vii. Messaianic indications in the Book of Isaiah
Viii. Significance of the Book of Isaiah in Modern
Society.
BACKGROUND
-God’s message is always incarnational and thus it is imperative
to understand its background in trying to understand the
message.
- The Prophet Isaiah prophesied between 740-710BC during
the reigns of Kings Hosea, Jotham, Ahas and Hezekiah.
- The name Isaiah comes from the Hebrew Yeshayahu,
meaning “God saves”
- Two major crises characterized the period of Isaiah: The war
with Syria (734BC) and the Assyrian threats from (734-
701BC). All these crises were caused by social injustice.
- The book address three distinct historical periods leading to
arguments for multiple authorship of the book. The first of
these is during Isaiah's lifetime, from 739 to 701 B.C.
• Assyria was located in present day Northern Iraq along the
Tigris river. It was a powerful kingdom and had reigned over the
territory expanding primarily southeastward down the
Mesopotamian valley toward Babylon and the Persian Gulf and
westward toward the Mediterranean.
• After 745BC, a succession of weak rulers who could not hold the
empire like earlier emperors gave Assyria’s neighbors, especially
the more distant ones, a period of relief from the pressures of
Assyrian expansionism.
• Judah and Israel were no different from the rest. From roughly
810 until 750 B.C. these two kingdoms enjoyed a peace and
prosperity they had not known since the time of Solomon. The
northern kingdom, Israel, was ruled during this time by
Jeroboam, the second Israelite king to bear that name (2 K.
14:23-29). The southern kingdom, Judah was also ruled by King
Azariah or Uzziah (2 Kg. 15:1-7; 2 Chr. 26:1-23).
• These long and comparatively stable reigns gave both kingdoms,
but especially Israel, a false sense of complacency. God was
surely pleased with them, they felt, otherwise they would not be
experiencing such blessings.

• The prophets Amos and Hosea were commissioned to disabuse

the Israelites of this wrong notion, but without much apparent
success. Prophets Amos and Hosea were contemporaries of
Prophet Isaiah. Their main target was the Northern Kingdom, yet
their messages were for the people of God.
Second Period (605-539 B.C.) (Second Isaiah - 40-55)

• Chs. 40-55 seem to be offering hope to a people yet

in exile, while chs. 56-66 appear to speak to a people
returned from exile who face both old and new
problems.
• Many dramatic changes occurred during the seventh
century in the Near East:
a. The swift and final destruction within twenty years of
Ashurbanipal's death.
b. Babylon was sacked and looted in what Sennacherib
hoped would be a "final solution" to the persistent
troubles there, but Babylon also succeeded Nineveh as
ruling city of the world empire by 605 B.C.
THIRD ISAIAH (539-400 B.C.) Second Isaiah Chs. 56-66
• The formal period of the Exile ended sometime not long after Cyrus's
decree in 539 B.C. when a group of zealous Jews, led by a descendant of
the royal line named Zerubbabel and the high priest Jeshua (Ezra 2:1-2;
3:1), started the long trek back to Judah and Jerusalem.
• According to Ezra 2:64-65, about 50,000 people were involved in the
return.
• It is likely that many of these were inspired by an idealistic vision of “The
promised land” and an intention to purge their religion of the errors that
landed them in exile. It is hard to imagine why they would embarked on
such a journey without this inspiration.
• The chapters underscores the point that a foreigner or an eunuch who
serves God faithfully from the heart is a better Jew than one whose
bloodlines are perfect but whose relationship to God is perfunctory at
best.
• As Chapters 40-55 speak of hope to a people who feel abandoned, chs.
56-66 call for a realized righteousness from a people who have lapsed
into a careless dependence upon position.
AUTHORSHIP
• The arguments surrounding the authorship of the book of Isaiah are divided into two
opposing schools of thought.
• A. The first school comprise those who attribute the book to Isaiah and his disciples or
other authors.
• B. Those who argue that the book is the sole work of the prophet Isaiah son of Amoz.
School A: They propose two arguments to support their claim that the book is the work of
Isaiah and his disciples or other authors.
i. Radical change of style. That is, Chs. 40-66 are much more lyrical and exalted than chs.
1-39.
ii. Other prophets in chs. 40-66 do not seem to address their words to people in the
future.
• School B. John Oswalt is one of the leading proponents of this school. They argue that
Isaiah is the sole author of the book which he received as a vision from God who directed
the writing the shaping of the book.
• He supports his argument by quoting R. K. Harrison (1969) who avouches that ancient Near
Eastern literature had a characteristic that verbal messages tended to be self-contained
units which could be grouped together with other such units in various ways and this is
different from dissecting biblical books based on the modern canons of literary unity.
• What we have in the book is called anthology, a collection of sermons, sayings, thoughts
and writings of Isaiah.
• Solving the problme of stylistic change, Oswalt argues that it is incorrect to use
computer studies to attribute authorship because ancient literature is
different from modern literature. It is a matter of observation that different
subject matters, as well as different periods in a person’s life, produce different
styles.
• Thus, after the completion of chs. 1-39, new visions of God’s greatness
provoked in Isaiah a new style consistent with the broadened vistas he was
now seeing.
• On the problem of historical context, Oswalt argues that the theme of the first
part of the book – trust in human power is foolish and trust in God is wise and
God’s triumph over Assyria is the issue of Exile is to be addressed in advance.
• Also, the vision of the Messiah depicted against the backdrop of Judean
kingship in chs. 9 and 11 would require reinterpretation as seen in chs. 40-55.
Therefore, by inspiration Isaiah knows that the kind of trust he is calling for will
not be realized until the fires of the exile have purged the idolatrous Israelite
heart. Thus, for his message to be complete, he must take that era into
account.
• Also, his vision of “Servanthood” would have been incomplete had it failed to
demonstrate an awareness of the genuine difficulties to be found in the
implementation of the vision as the postexilic community would experience it.
 UNITY OF THE BOOK
• For a long time, many people did not comsider the unity of the
book as a result of the problem of authorship and mutiple literary
styles.
• However, in recent times, within theological circles more and more
scholars are recognizing the book of Isaiah.
• Scholars now agree that, the various authors were so dedicated to
the message of Isaiah, and with the inspiration of God, that in spite
of their differences in style there is still a thematic unity that shines
through when one steps back and looks at the full picture.
• Childs, one of the scholars who seek to defend Isaiah authorship of
the entire book stresses that when the reader steps back and looks
at the whole picture, rather than focusing on the details, the unity
between all three sections tell a unified message of a “coming”,
eschatological change brought about by divine intervention
DATE AND COMPOSITION
• Isa. indicates that, 6:1, Isaiah received his call “in the year that King Uzziah died” (742
BC), and his latest recorded activity is dated in 701 BC. Only chapters 1–39, can be
assigned to this period.
• Chapters 40–66 are much later in origin and therefore known as Deutero-Isaiah (Second
Isaiah). Sometimes a further distinction is made between Deutero-Isaiah (chapters 40–
55) and Trito-Isaiah (chapters 56–66).
• Isaiah served as a prophet in Jerusalem between the period 739-681 B.C. under the
reigns of Uzziah (2 Ch. 26), Jotham (2 Kg 15:33). Ahaz (2 Kgs. 16), Hezekiah (2 Kgs. 18)
and Manasseh (2 Kgs. 20:21; 2 Ch. 33:1) of the Sothern Kingdom of Judah.
• According to scholars, since Isaiah’s ministry was centered in Jerusalem, this is most
likely location of the book’s origin.
• The growth of Proto Isaiah (chs. 1–39) was a gradual process, its final form dating from
perhaps as late as the 5th century BC, a date suggested by the arrangement of the
materials and the late additions. The influence of the cult in Jerusalem, and the exalted
view of Yahweh in the Zion traditions is reflected in this part.
• The prophet of the Second Isaiah is in exile and looks forward to the deliverance of his
people. His message talks about the destruction of Babylon and the return of the exiles
to their homeland.
• Trito-Isaiah coming from a still later period, reflects a Palestinian point of view, with the
latter chapters in particular addressed to the cultic concerns of the restored community
was allegedly written from between 525-475 B. C.
 THEOLOGY OF THE BOOK OF ISAIAH
• The book’s theology centres on the coming of the Messiah as a suffering
servant who will redeem Israel. The thought of Isaiah can be organized
under four heads: God, Humanity and the World, Sin, and Redemption.
A. GREATNESS OF GOD: In Isaiah, the wonder and grandeur of God is
skillfully displayed. He is most often referred to as the Holy One of Israel
(Isa. 10:20; 12:6, 17:7-8 etc.), the Lord of host (Isa 6:3, 10:26, 14:24, etc.),
the Sovereign Lord (Isa. 25:9, 30:15, etc.), and the Lord your God (Isa.
41:13, 43:3, 51:15, 55:5; etc.). He is creator and preserver of the heavens
and the earth. The Lord, including His Word, is eternal and lives forever
(Isa. 40:8, 28; 57:15). There is nothing before or after the Lord (Isa 43:10)
and apart from the Lord there is no God (Isa 44:5; 44:8; 45:5, 6, 21).
• He is the “Holy One” and “the whole earth is full of his glory” (6:3).
Isaiah often referred to him as the Holy One of Israel.
• Another primary characteristic that set God apart from humanity, is his
moral and ethical perfection. The prophet was awed by this moral
perfection of the Holy One of Israel and compared it to the morally
corrupt behaviour of the people.
• B. HUMANITY AND THE WORLD: the book present two different human nature. On the one
hand, humanity is seen as being ultimate, the measure of all things, the logical centre for all
thought and contemplation. On the other hand, humanity is nothing. The world is seen in
similar ways. On the one hand, it is made “god” itself, all life springs from it. On the other
hand, the universe is at heart nothing more than a complex of forces operating at random
but an appearance of regularity. The universe contains no justification for itself in itself. The
humanity that seems to stand at the pinnacle of it all is continually mocked by its own
transitions and death. The values that it peddles most highly unselfish love, justice, equity,
and peace are precisely those it most regularly denies in practice. If the world and human
life are thought to be of ultimate significance, then it must be admitted that nothing is of
ultimate significance, for these are surely not.

• Again, Isaiah makes his point that human pretensions to significance and the actions that
arise to support these pretensions must always reduce us to nothing. The harder we try to
make ourselves something, the more like nothing we become. Isaiah notes frequently that it
is God who smashes these pretensions (2:12-17). Though they tried to exclude the Holy One
from their computations, he was too real to be excluded (30:8-18).

• When God, the personal Creator, is exalted as Holy Lord, the purposeful Maker, then the
universe is a place of value and significance. Likewise, human beings are important because
God chooses to make them reflections of his glory and to share his holy character with
them.
C. SIN: In the book of Isaiah sin is first and foremost a rebellion
agaiant God. This is the beginning and ending note of the book
(1:2; 66:24).

• This rebellion is as a result of pride. Man refuses to accept his

“creatureliness” and considers himself sole source of his identity
refusing to be dependent upon others and instead seeks to use
others for his own ends (5:8-25).
D. JUDGEMENT: God’s response to sin is judgment or redemption, depending
on the response of humanity to God’s actions.
• Moreover, the whole tone of the book makes it plain that God is not
content for judgment to be the last word. Thus, in the larger structure of
the book, chapters 1-39, which tend to emphasize judgment, are followed
by chapters 40-66, which tend to emphasize redemption.
• Furthermore, while judgment may indeed be final (22:14, 25:10-12, 66:24),
it is also possible that judgment may become the vehicle for redemption (cf.
4:2-6). Thus, again, in the book as a whole, the “heavy” hand of God
through the Assyrians and the Babylonians becomes the stimulus for the
people to turn to God’s outstretched hand of blessing.
• Judgement may come in different forms: natural disaster (24:4-5), military
defeat (5:26-30), or disease (1:5-6), but all these are from the hand of God
(43:27-28).
• judgment is not merely the outworking of the natural and impersonal
consequences of our sin. For Isaiah, judgment is also the outworking of the
personal outrage of an offended Deity. God is not a force to Isaiah; he is
overwhelmingly a Person. Thus, he reacts to his people with passion. His
love is passionate and thus, his hatred for all that corrupts his people is
passionate as well (9:11, 16. 20, 10:4).
E. REDEMPTION: According to Isaiah, the basis of redemption lies
precisely in the faithfulness of God, who is willing to let his anger go and
is unwilling that his people should be separated from him.
• Isaiah 1 presents us with the picture of a decadent Jerusalem whose
sacrifices can no longer be accepted and whose prayers must be
turned aside. Fohre, 1962 argues that, this chapter forms the
introduction to the whole book of Isaiah.
• Appropriately, therefore, the prophecy concludes (66:20-24) with the
emergence of a new Jerusalem as God’s holy mountain to which the
world will go up in a pilgrimage of worship.
• It is plain that the means of salvation can only be through God’s
activity. Humanity is helpless to redeem itself in God’s sight or even to
change its behaviour.
• The redemption also comes through the Anointed one who suffers
with his people. He is humble contrast to the pride of humanity.
• The conditions for redemption seen everywhere in the book are a
renunciation of one’s own pride and a corresponding
acknowledgment of God’s sole reign, an acceptance of God’s provision
for deliverance, and a willingness to function as God’s servant
MESIANISM IN THE BOOK OF ISAIAH
• Prophet Isaiah seems to present the Messiah as king, servant and the
anointed conqueror. The Messiah is presented as one who has the spirit
and word of God and is distinguished by righteousness (Motyer, 2015).

• The prophet establishes the link between the Davidic line to the “Child
that is to be born… whose name shall be called wonderful counselor,
Mighty God, Everlasting Father, Prince of peace” (9:6-7).

• Isaiah further intimates that though Israel and Judah will be

overpowered by Assyria and Babylon, a stump from the root of Jesse
will arise as a saviour to liberate them (Heskett, 2015).
• He presents the Messiah as a suffering servant. This servant is presented
as a humble, suffering servant, who is known by the herald sent before
him.
• This image of the Messiah becomes clearer from the beginning of chapter
42. “Behold my servant whom I uphold, my chosen, in whom my soul
delights; I have put my spirit upon him” (Isa 42:1).
• The prophet’s prophecies about the servant are some of the most well-
known Messianic predictions of the Old Testament. The quintessential
example of this is Isaiah 52:13-53:12. Here, the prophet develops a song
that defines this servant as a sage, priest, sacrifice, servant, sufferer,
conqueror and intercessor (Motyer, 2015). In him the holiness and the
mercy of God are impeccably reconciled.
• The Messiah is also presented as an anointed Conqueror. This image gives
the assurance of a future restoration. The book tells us that the promised
Messiah is not merely the anointed one, he is also the conqueror who
will bring blessing and justice to the world when he comes at the end
time to judge the wicked and the righteous and to make all things new.
CANONICITY
• F.F. Bruce, in his seminal work “The Canon of Scripture”, provides
invaluable insights into the historical journey of Isaiah's
acceptance into the biblical canons.
HEBREW CANON: The recognition of the Book of Isaiah as
canonical within the Jewish tradition occurred over a long period.
By the 2nd century CE, there was general consensus on the
canonicity of Isaiah, as part of the prophetic writings (Nevi'im)
within the Hebrew Bible.
A. Arguments against Canonicity
• i. argument from Josephus
• ii. Authorship issues, historical accuracy, theology and
perspective, canonization process cultural and geographical
context
B. Arguments supporting Canonicity
• Prophetic authority: he was considered a prophet in Jewish
traditions and his prophesies were inspired by Yahweh

• Historical authenticity: The historical context of Isaiah's prophecies,

including the foretelling of the Babylonian exile and the eventual
return of the exiles, contributed to the book's acceptance

• Theological significance: Isaiah's writings contain essential

theological and ethical teachings. His messages of repentance,
justice, and Messianic prophecies held great significance and were
aligned with Jewish religious thought.

• Liturgical usage: The Book of Isaiah was widely used in synagogue

worship, and its readings became an integral part of Jewish
liturgical tradition.
• Prophetic Significance: Isaiah was regarded as a major
prophetic work by early Christians. His prophecies were often
interpreted as being fulfilled in the life and ministry of Jesus
Christ, which made the book highly significant in Christian
thought.

• Historical Authenticity: Many of Isaiah's prophecies, especially

those concerning a coming Messiah and the suffering servant,
were seen as directly relevant to the life of Jesus, reinforcing its
inclusion in the Christian canon.

• Continuity with the Old Testament: Christians recognized the

continuity between the Old Testament and the New Testament,
and the inclusion of Isaiah helped establish a link between the
two parts of the Bible.
C. Christian canon
• Prophetic Significance: Isaiah was regarded as a major prophetic
work by early Christians. His prophecies were often interpreted
as being fulfilled in the life and ministry of Jesus Christ, which
made the book highly significant in Christian thought.

• Historical Authenticity: Many of Isaiah's prophecies, especially

those concerning a coming Messiah and the suffering servant,
were seen as directly relevant to the life of Jesus, reinforcing its
inclusion in the Christian canon.

• Continuity with the Old Testament: Christians recognized the

continuity between the Old Testament and the New Testament,
and the inclusion of Isaiah helped establish a link between the
two parts of the Bible.
 THE BOOK OF PROPHET ISAIAH AND ITS
SIGNIFICANCE IN MODERN SOCIETY
• i. Social Justice and Compassion: Social justice and compassion
are two interconnected concepts that hold immerse relevance not
only in the era of prophet Isaiah but also in our epoch. These
themes are integral to creating a fair and inclusive world,
addressing systemic discriminations and fostering the bounds of
fraternal integration

• ii. Global Peace and Unity: Prophet Isaiah envisaged a time of

global peace, which is symbolized by the famous passage in Isaiah
2:4 about “turning swords into plowshares; where nation shall not
lift up sword against nation”. Other beautiful passages are Isaiah
11:6 - “The wolf will live with the lamb…” and Isaiah 25: 6-8 – “On
this mountain the Lord will prepare a feast of rich food and
choicest wine to his people…” In our modern world, the desire for
global peace and unity remains a pressing concern, and Isaiah’s
vision serves as a source of inspiration for peace efforts
• iii. Vocation: Vocation is synonymous with a calling or purpose in life, it
holds an enduring relevance in modern trends. Isaiah 6: 1-13 captures
the call of the prophet and how he professed his unworthiness. In our
world today, there are many worthy and unworthy young men and
women who are responding to God’s call to work in his vineyard. And if
not for that same reason, some of us would not have been in the
seminary discerning our calls.
• iv. Prophecies of a Saviour’s birth: The book of Isaiah contains prophecies
about the birth and coming of a Messiah, such as Isaiah 7:14 and Isaiah
9:6. This theological theme is fulfilled in the New Testament through the
life and ministry of Jesus Christ (Mt. 1:1-25; Lk. 2: 1-20; Jn. 1:1-14; Gal.
4:4-5). Isaiah’s influence on Christian theology is profound and
unmistakable (Hays, 2019).
• v. Suffering: The Suffering Servant in the book of Isaiah is prominently
found in Isaiah 53. In today’s world, the theme serves as a powerful
symbol of resilience in the face of adversity.. In an age where individuals
face various forms of hardships, including illness, economic problems and
discrimination, the idea of the suffering servant offers solace and a sense
of shared experience. It reminds us that suffering is a universal human
condition and that through it, we can find strength and purpose
• vi. Hope and Inspiration: in a world where there is one sickness
or other, people are empowered and are convinced that
salvation comes from God alone, and as a result, they trust God
in all circumstances. Despite contemporary challenges, the Book
of Isaiah offers a source of hope and confidence. It reminds us
that, even in the face of difficulties, there is always potential for
transformation and renewal.

• vii. Restoration: Isaiah is known for its messages of hope and

restoration, especially in the midst of adversity. Isaiah 40:31;
Isaiah 61:3 encourages believers to wait on the Lord, and this
theme remains relevant in today’s world, where people seek
hope and resilience in the face of various challenges.
• vii. Repentance and Forgiveness: Repentance and forgiveness
remains fundamental to human relationships and societal
harmony. Isaiah 1:18 pin points a merciful God who is ever ready
to forgive us our trespasses every time. In consonance to the
theme of forgiveness, Isaiah 43:25 captures God who blots away
transgressions and remembers them no more.

• ix. Comfort: The theme of comfort in the book of Isaiah carries

profound relevance in modern society. It extends its historical
context and provides an enduring wisdom for our milieu. In a
world where people seek reassurance and a sense of stability in
the face of uncertainties, the word comfort comes to play. Isaiah
66: 12-14 expounds the maternal love of God who provides
consolation in our every affliction.
CONCLUSION
The purpose of the book of Isaiah is to condemn the wicked
acts of God’s people and other errant nations (Isa. 14:24-
23:18) and to provide comfort for those facing captivity,
particularly by prophesying the coming of a saviour (Isa. 7:14).
Prophet Isaiah is called to go to a people who have rebelled
against the Lord (Isa. 1:2; 6:8-18). They are a sinful people
“weighed down with iniquity” (Isa 1:4). Due to their wicked
acts, they will be judged, facing famine, poverty and
devastation (Isa. 3). The Lord is merciful to tell a definite
glorious future (Isa. 1:26-2:4) where the Messiah will rule and
there will be peace forever (Isa. 60-61).