Prophetic Profile: Isaiah

ISAIAH (1-39)

Isaiah, son of Amoz, lived in Jerusalem with a prophetess wife and at least two sons. He was a relative of Uzziah and a friend of King Hezekiah. He likely prophesied from 740 (the year King Uzziah died) to 700, in the Southern Kingdom.

Isaiah ministered under at least four kings, possibly five: Uzziah, Jotham, Ahaz, Hezekiah and Manasseh. His prophecies are primarily warning the Southern Kingdom from following in the footsteps of their Northern brothers. Both Kingdoms were experiencing wealth and growth at the beginning of Isaiah’s ministry but there is tension brewing, and by 722, the Northern Kingdom had fallen to Assyria.

King Uzziah (2 Chronicles 26:6-15) dies at the beginning of the book of Isaiah. His rule saw increased economic gain in Judah and in general, he “did what was right.” Jotham too, is generally a good king. He reigns from 750-731, inheriting the wealthy Judah of Uzziah but the people are characterized by corruption and apostasy. During this time, Assyria begins to advance in power in the Ancient Near East.

Ahaz comes to power in 735 and reigns 16 years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz does evil, instituting several grievous practices, and does not follow Isaiah’s advice to seek the Lord. He turns to Assyria to stave off pressures from the Northern Kingdom and becomes a vassal state in return.

Hezekiah’s obedience to the Lord helps delay Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Ruling from 729-686, Hezekiah seeks the Lord, and listens to his prophet Isaiah. He instills reforms in Judah, calling the people away from idolatry and returning to the Lord. As a result, Jerusalem is spared from Assyrian advances. However, as Hezekiah’s blessings overflow, he beings to show off his fortunes to surrounding nations, including the king of Babylon’s envoys. This gloating leads to a warning of the coming Babylonian exile.

Several surrounding nations are mentioned in Isaiah, either in prophecies of impending exile, or in judgment upon the nations. Assyria is dominant in the region, and Isaiah urges Ahaz not to join an anti-Assyrian coalition. Sennacherib (36-39) comes after Judah in 701 but Jerusalem is spared, as mentioned above. Regrettably, Hezekiah is forced to pay tribute to Assyria. The destruction of Babylon by the Medes (13) is also mentioned. However, this causes some controversy because Babylon was not yet a major enemy and this notation seems out of place. An inventory of nations is listed in reference to the Day of the Lord and God’s judgment of the nations: Babylon, Assyria, Moab, Damascus, Cush, Egypt, Edom, Arabia, and Tyre are all categorized as oppressive and prideful nations. Prophecies that anticipate the destruction of Jerusalem by Babylon appear in chapters 6 and 39. The fall of the Northern Kingdom (722) is foretold as well.

Isaiah shows a mastery of cultured and refined Hebrew. There is debate over the single authorship of Isaiah, specifically surrounding the split between 1-39 and 40-66. Much of the debate centers around the time span covered. There is, however, a thematic continuity and a unity through the history of redemption, with space to allow for multiple authors. The dependence on Isaiah by other prophets and New Testament citations of Isaiah as a contiguous whole give authority to the entire book as inerrant Scripture.

In the first two sections of Isaiah (1-6 and 7-12), themes of impending judgment and rebuke of Israel are countered with God’s faithfulness to his promises, restoration (7) and Immanuel. God’s majesty – the Holy One of Israel – is central throughout Isaiah. This is a call to holiness to all Israel, and a promise of the “Redeemer” – God himself. In chapters 13-35, there are oracles of judgment against surrounding foreign nations. Chapter 36 shifts to narrative transition, and follows the application of prophecy in Hezekiah’s life. This is also where the Assyrian crisis comes to a head and exile seems imminent.