The Life and Ministry of Isaiah the Prophet
Isaiah is like a miniature Bible. The first of thirty-nine chapters (like the thirty-nine books of the Old Testament) are
filled with judgement upon immoral and idolatrous men.Judah has sinned: the surrounding nations have sinned; the
whole earth had sinned. Judgement must come, for God cannot allow such blatent sin to go unpunished forever.
But the final twenty-seven chapters (like the twenty-seven books of the New Testament) declare a message of
hope. The Messiah is coming as a Saviour and a Sovereign to bear a cross and to wear a crown.
Isaiah's prophetic ministry, spanning from the reigns of four kings of Judah, covers at least forty years.
Yesha'yahu and it's shortened form of yeshaiah mean "Yahweh Is Salvation." This name is an excellent summary of
the contents of the book. The Greek form in the Septugint is Hesaias, and the Latin form is Esaias or Isaias.
Isaiah the "St. Paul of the Old Testament," was evidently from a distinguished Jewish family. His education is evident
in his impressive vocabulary and style. His work is comprehensive in scope and beautifully communicated. Isaiah
maintained close contact with the royal court, but his exhortations against alliances with foreign powers were not
always well recieved. This great poet and prophet was uncompromising, sincere, and compassionate. His wife was a
prophetess and he fathered at least two sons (7:3;8:3). He spent most of his time in Jerusalem and talmudic
tradition says his persecutors sawed him in two during the reign of Manasseh (Hebrews 11:37).
The unity of this book has been challenged by critics who hold that a "Deutero-Isaiah" wrote chapters 40-66 after
the Babylonian captivity. They argue that 1-39 has and Assyrian background, while 40-66 is set against a
Babylonian background. But Babylon is mention more than twice as often in 1-39 as in 40-66. The only shift is one
of perspective form present time to future time. Critics also argue that there are radical differences in the language,
style, and theology of the two sections.
We begin by saying actually, the resemblances between 1-39 and 40-66 are greater than the differences. These
include similarities in thoughts, images, rhetorical ornaments, characteristic expressions, and local coloring. It is true
that hte first section is more terse and rational, while the second section is more flowing and emotional, but much of
this is caused by the different subject matter, condemnation versus consolation. Critics often forget that content,
time, and circumstances typically affect and author's style. In addition, there is no theological contradiction between
the emphasis on the Messiah as King in 1-39 and as suffering servant in 40-66. While the thrust is different, the
Messiah is seen in both sections as Servant and King. Another critical arguement is that Isaiah could not have
predicted the Babylonian captivity and the return under Cyrus (mentioned by name in 44 and 45) 150 years in
advance. This view is based on the mere assumption that divine prophecy is impossible, rejecting the predictive
claims of the book.
The unity of Isaiah is supported by the book of Ecclesiasticus, the Septugint, and the Talmud. The New Testament
also claims that Isaiah wrote both sections. John 12:37-41 quotes form Isaiah 6:9, 10 and 53:1 and attributes it all to
Isaiah. In Romans 9:27 and 10:16-21, Paul quotes form Isaiah 10, 53, and 65 and gives the credit to Isaiah. The
same is true for Matthew 3:3 and 12:17-21, Luke 3:4-6, and Acts 8:28.
If 40-66 was written by another prophet after the events took place, it is a misleading and deceptive work.
Furthermore, it would lead to the strange conclusion that Israel's greatest prophet is the only writing prophet of the
Old Testament to go unnamed.
Isaiah's long ministry ranged from about 740 to 680 B.C (1:1). He began his ministry near the end of Uzziah's reign
(790-739 B.C) and continued through the reigns of Jotham (739-731 B.C), Ahaz (731-715 B.C), and Hezekiah
(715-686 B.C). Assyria was growing in power under Tiglath-pileser who turned toward the west after his conquests
in the east. He plucked up the small nations that dotted the Mediterranean coast including Israel and much of
Judah. Isaiah live during this time of military threat to Judah, and warned it's kings against trusting in alliances with
other countries rather than the power of Yahweh. As contemporary of Hosea and Micah, he prphesied in the last
years of the northern kingdom but ministered to the southern kingdom of Judah who was following the sins of her
sister Israel. After Israel's demise in 722 B.C, he warned Judah of judgement not by Assyria but by Babylonia, even
though Babylonia had not yet risen to power.
This is the outline of Isaiah's prophetic messages:
1. The Syrian and Assyrian background 1:1-39:8
A. Introduction 1:1-31
B. A condemnation of the people's pride and a promise of the Lord's exaltation 2:1-5:30
C. Isaiah's call to be the Lord's prophet 6:1-13
D. A condemnation of fear of the nations rather than fear of God 7:1-12:6
E. The day of the Lord: oracles of doom against the nations 13:1-23:18
F. The "little apocalypse": judgment and restoration 24:1-27:13
G. Six woes and promises of salvation 28:1 -35:10
H. The history of Hezekiah and Isaiah 36:1-39:8
2. The Babylonian background 40:1-55:13
A. Introduction 40:1-31
B. The nations on trial 40:1-46:13
C. Oracles of salvation and oracles concerning the Suffering Servant 47:1-55:13
3. The postlexilic background 56:1-66:24
A. Identifying the true people of God 56:18
B. A condemnation of Israel 56:9-57:13
C. The Lord's dwelling with the contrite 57:14-21
D. Condemnation of hypocritical fasting 58:1-14
E. The restoration of repentant Israel 59:1-8
F. Israel's Lament 59:9-15
G. The Lord's vindication of His people 59:16-21
H. Jerusalem's glorious future 60:1-62:12
I. Israel's lament 63:1-64:12
J. The contrast between true and nominal Israel 65:1-66:24
Brothers and sisters, the Bible says in II Timothy 2:15 "Study to show yourself approved unto God, a workman that
needeth not to be ashamed, but rightly dividing the word of truth."
I do hope that this short study of the prophet Isaiah's ministry will help you learn and appreciate the commitment,
even His death did not change the course of the Bible.
Isaiah Chapter 1
1:1. Vision (chazon) is the technical term for divine revelation. In this case it refers to the entire prophetic epic that
follows. Chapters 1-5 serve both as an introduction to the prophecies that follow and as a summary of them. Uzziah
is also known as Azariah. He ruled from 791 to 740 B.C. Jotham ruled as a co-regent with Uzziah (752-740 B.C.),
and reigned alone from 740 to 736 B.C.Ahaz ruled from 736 to 720 B.C. Hezekiah, one of Judah's greatest kings,
ruled as co-regent from 729 to 720 B.C., and reigned alone from 720 to 699 B.C.
1:2-4. Children ... rebelled: Isaiah pictures the southern kingdom of Judah as ungrateful children rebelling against
their parents. These verses serve as a "great arraignment" of the chosen people, who have become corrupt and
backslidden. The prophet calls them back to obedience to God. The Holy One of Israel is Isaiah's favorite
designation for God. It appears throughout the book.
1:5-9. The nation is described after a severe beating and is not merely ill. The desolation described was familiar to
the prophet, who lived through several invasions in his lifetime. He pictures the nation as having suffered a brutal
assault and being virtually left for dead. The very small remnant refers to the true believers for whose sakes God
would yet spare the land (cf. Rom. 9:29).
1:10-15. The prophet addressed the people of Judah as if they were inhabitants of Sodom and Gomorrah. His
criticism of their hypocritical religion should not be taken as a rejection of the divinely ordained sacrificial system.
Rather, it is a condemnation of their superficial worship. (See the note on 1 Sam. 15:22, 23.) They were merely
going through the ritual of religion with no real heart for God. Vain oblations are worthless offerings. Even the
solemn meeting became nothing more than a sinful gathering because of their wrong motives. Appointed feasts
probably refers to the three major religious events of the Hebrew calendar: Passover, Pentecost, and Tabernacles.
The very prayers of the unrepentant will be rejected.
1:16, 17. Wash does not indicate that the sinner may cleans himself. Nor does it refer to mere ritual washing.
Rather, it indicates that the sinner must accept the cleansing offered by the Lord, a cleansing of the heart resulting
in true repentance.
1:18-20. The prophet's appeal to come and reason together reveals God' gracious invitation to all men. It literally
means to be "reasonable" by repenting and turning to God. Their sin is described as scarlet and red like crimson,
referring to their bloodguiltiness before God. The term crimson also means "worm," referring to the colorfast red
dye of the scarlet worm. The eradication of this stain turns it snowy white and is symbolic of the life-changing grace
of God, which delivers men from the guilt and condemnation of sin. Thus the prophet reminds his readers that God
stands ready to cleans and forgive all who will turn to Him.
1:21-31. This concluding passage is supplementary to the rest of the chapter. It looks forward to the millennial
kingdom when Jerusalem will again be restored as God's faithful city. Verse 24 uses three different divine names"
Lord (Adon); Lord (Yahweh), and mighty One of Israel (Abir Yisrael). All refer to the same person of the Godhead.
Converts are literally "turned ones" or "repentant ones."
Isaiah Chapter 2
2:1-5. The word that Isaiah ... saw indicates that this is a separate prophecy from that of chapter 1. The prophetic
perfect tense implies that the prophet sees the future as though it had already happened. The passage is repeated
in Micah 4:1-4 in similar form. The setting is the millennial age, when the nations of the world will come to the Holy
City (Jerusalem) to learn the ways of God. Christ Himself is pictured as the Judge who will direct the affairs of
nations during His millennial kingdom. Thus the weapons of war will be turned into tools of peace and economic
productivity.
2:6-9. The phrase replenished from the east means that they had become filled with pagan influences from the
East, namely, Assyria and Babylon. Soothsayers (Heb. anan, "to cloud" or "cover" ) clouded over the truth rather
than shedding any real light on it. The mean man refers to the lower class of society and the great man to the upper
class. Both were bowing to idols and in danger of God's judgement.
2:10-22. Isaiah warns his listeners to "run for cover" because of the coming judgement of the day of the LORD. This
is a time of universal judgement that will result in the overthrow of all human government (cf. Joel and 2 Thess.
1:7-2:12). Since this day of judgement is coming, when all human government shall collapse into the dust, the
prophet urges his readers to trust in God. The ships of Tarshish refers to the fleet of western Europe (Spain) which
carried smelted ore. (See the note on 1 Kin. 10:22.) The reference to shaking the earth is similar to Revelation 6:14.
Isaiah Chapter 3
3:1-8. The prophet denounces the private sins of the affluent upper class of Judah by warning them that God will
take away their leaders and replace them with incompetent ones. Stay and staff are two genders of the same noun
and serve as a Hebrew idiom for "all kinds of things." He then lists the kinds of leaders who will fail, beginning with
the mighty man (gibor, heroic leader). In place of these national leaders God warns that He will give them children
and babes to rule over them. This prophecy was literally fulfilled when Manasseh at age 12 began his long and
wicked reign, which eventually led to Judah's final downfall. Jerusalem is ruined, and Judah is fallen is stated in the
prophetic perfect as if this future event were already a fact.
3:9-15. The show of their countenance means "the look of their faces." Their guilty faces clearly revealed their
sinful hearts.. Children are their oppressors, and women rule over them indicates the utter failure of male
leadership in their society.
3:16-26. The arrogant and fashionable women of Jerusalem are condemned by the prophet for being more
interested in the latest fads of fashion than the spiritual well-being of the nation. They are described as haughty,
proud, and wanton (suggestive). They walk with heads held high and with mincing steps, tinkling the bangles of their
feet; they have flashing, seductive eyes. Cauls, or headbands. Round tires like the moon, or crescent ornaments.
Mufflers, or veils. Suits of apparel, or festal robes. Mantles, or tunics. Wimples, or cloaks. Glasses, or mirrors. Thus
the prophet predicts that the women of Judah will cease to delight in these feminine accessories and will perish with
the men of Judah.