AUTHOR

Despite claims to the contrary, the book of Isaiah contains many indications that it was written by the prophet Isaiah, who ministered in Judah during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah and during the early years when Manasseh was a co-regent with Hezekiah (1:1). The introductions to chapters 1, 2–12, and 13–24 all begin with superscriptions that identify the content of these chapters as the words, visions, or oracles of Isaiah. In addition, these chapters describe events in Isaiah’s life: his call to ministry (6:1-8); his interaction with Ahaz at the pool in Jerusalem (7:3-9); the events surrounding the birth of a child to Isaiah and his wife (8:1-4); a three-year period of functioning as a sign by walking around nearly naked (20:1-6); and his encouragement of Hezekiah during Sennacherib’s siege of Jerusalem in 701 BC (36:1–39:8).

However, some commentators suggest two or three different “Isaiahs” wrote these messages. They provide three primary arguments for their position: (1) the theology of chapters 1–39 differs from the theology of chapters 40–66; (2) the style of writing and vocabulary shows considerable variation across the book; (3) chapters 1–39 predict the fall of Jerusalem sometime in the future, while chapters 40–66 assume Jerusalem was already in ruins and the people were getting ready to return from the exile. Some use these different historical circumstances and theological emphases to argue that another prophet (called Deutero-Isaiah) wrote chapters 40–55 in the exilic period and that a third prophet (called Trito-Isaiah) wrote chapters 56–66 in the postexilic era.

In response to these concerns, recent studies have shown a significant thematic unity throughout Isaiah. Furthermore, we now know that an ancient author might use all sorts of different styles according to the point he was trying to make. The main point of contention, then, remains the historical setting of the prophet. However, if one believes that a prophet can predict events in the distant future (such as the ruin of Jerusalem and the return from exile) without actually living in that time period, then the historical problems with the book of Isaiah do not require additional authors writing in the exilic and postexilic eras.

The prophet Isaiah probably wrote his book in sections over several years and may have used source material, such as in his account of Sennacherib’s attack on Jerusalem (see 2Kg 18–20 with Is 36–39). Most messages are not easily dated, but chapters 2–5 appear to record Isaiah’s sermons during the prosperous reign of Uzziah; chapters 6–12 relate to the Syro-Ephraimite war during the reign of Ahaz; and many of the oracles against the nations in chapters 13–39 are connected to Sennacherib’s attack on Jerusalem during the reign of Hezekiah. Stories connecting chapters 40–66 with the reign of a specific king are missing, thus it is impossible to give an exact date for them. It would appear they were spoken in the years after Isaiah’s announcement that Judah would be defeated by Babylon (39:1-8).

THEOLOGICAL THEMES

Numerous important theological themes in Isaiah’s preaching set his messages apart from those of other prophets. One of the key themes in Isaiah is the call for people to trust God. During the era of Uzziah, Judah was rich and powerful, so there was a temptation to trust in the nation’s military power and economic strength (2:7-8) rather than trust in God. Later, during the time of Ahaz (chaps. 7–11; see 2Ch 28) and Hezekiah (chaps. 28–39; see 2Kg 18–19), Judah was not as strong and the Assyrians were exerting their sovereignty over all the nations in the Near East. In these circumstances there was a temptation to trust in political alliances with Assyria (2Ch 28), Egypt (Is 30:1-6; 31:1-9), or the Babylonians (39:1-8) rather than trust in God. So, to encourage his audience to trust God, Isaiah recorded a hymn proclaiming that he would trust in God (12:2). And an opportunity to model this trust came later when the Assyrian general questioned Hezekiah’s trust in God (36:7). Although facing great difficulties, Isaiah and Hezekiah asked him to deliver them (37:16-20). Rather than surrendering, they put their trust in God.

This theme stands in tension with its opposite: the tendency of Israel and the nations to rebel against God and not trust him. From the first chapter, God’s people are pictured as rebellious sons (1:2-4) who sinned against God, did not offer sacrifices that pleased him (1:11-15), were unfaithful, were murderers, oppressed the weak, and worshiped pagan gods (1:21-23,29-31). Isaiah taught that everything proud and exalted will be humbled and brought low and that God alone will be exalted (2:9-17). Pride will lead to divine judgment, so Isaiah exhorted his readers to humble themselves.

What God wants are servants who exalt him and follow his instructions. Ahaz was not willing to bend his knee and serve God (7:1-12). Even the righteous King Hezekiah struggled with serving God completely and not leaning on other nations (chaps. 30–31). The rationale for serving God involves his sovereignty over the affairs of the world. His exaltation above all other gods and nations is confirmed in the many passages about wooden idols that cannot talk, walk, speak, or predict the future. God was vastly superior to these pieces of wood (44:6-20). He is the first and the last; there is no other God beside him (45:5-7,14,18,21). Even the Babylonian gods would be powerless to protect the Babylonian people (46:1-11). Also, the people of Israel were blind servants who did not follow God (42:18-22), but God would raise up a true Servant who would establish justice in the earth (42:1-4; just like the Messiah in 9:6-7) and serve as a light and covenant to the nations (42:6-7; 49:6-7). This servant would be abused and suffer for the sins of others (50:4-9; 53:1-9), bearing their sins in order to bring forgiveness for many others (53:5,10-12). Later, through God’s transforming grace, Israel and the other nations will join to worship God and function as his faithful servants (60:1-9; 65:1-16) in God’s glorious kingdom.

Throughout this book the pagan nations of this world are seen as rebellious and proud opponents of God (chaps. 13–23). But Isaiah proclaimed that there will be a future day when the nations will come to Zion to worship God (2:2-4; 14:1-3; 19:18-25). They will come with gifts to praise God (60:4-14), and some of them will even serve as priests and Levites (66:18-20). Those nations that do not submit to God and worship him will experience the terrible effects of his wrath (34:1-15; 63:1-6), and instead of enjoying the new heavens and the new earth, they will endure the torments of a place where fire and worm never die (66:22-24). These themes inform the reader about God’s ways, motivate the trusting soul to exalt him, and warn the sinner to turn from pride. God’s kingdom plans are established, so everyone must choose whom they will serve.