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.
Book of Isaiah chapter 6
6:1-4 In chapter 6 Isaiah recounts his original call to the prophetic ministry, dating it from the year that king Uzziah
died, 740 B.C. With the death of godly Uzziah, Judah's golden age was fast slipping away. No human leader
appeared on the scene to reverse the decadence that had begun during Uzziah's final years of isolation due to
leprosy. At this crucial hour, the prophet's attention was turned to God Himself, the true Sovereign in the affairs of
men. A throne refers to the throne of heaven (Revelation 4:2). His train refers to His royal robes. Seraphim
("burning ones") are six-winged angelic creatures that continually fly in the presence of God, declaring His holiness.
Holy, holy, holy is a threefold declaration of God's person and may be taken as a suggestion of the Trinity. Note
that when God speaks, He uses the plural noun us (verse 8)
6:5 Isaiah's Confession: Having seen God in the full glory of His holiness, Isaiah pronounces the prophetic Woe
upon himself. This was a legal charge meaning "ruined" or "dead." His self-evaluation was I am undone (from
Hebrew damah, meaning "to be dumb" or "silent"). Thus, his response was a statement of total self-condemnation: "I
am dead...I am speechless!" Recognizing that he has no legitimate excuse for himself, he further realizes that he is
unclean (tame', "defiled" or "polluted"). This self-evaluation is made in light of the fact that he has seen the King,
the Lord of hosts. The heavenly King is identified as Yahweh Himself, who is called "Lord of hosts" 62 times in Isaiah
and 261 times throughout the Old Testament. See the note on 1 Samuel 1:3
6:6, 7 Isaiah's Consecration: Isaiah's confession of his personal sin brought the response of God's cleansing to
equip him for service to the Lord. The altar was the place of blood sacrifice, called by later rabbinic writers the
Paraclete, or place of expiation or intercession. The coal has no redemptive ability of it's own but is symbolic of the
efficacy of the burnt offering consumed on the altar. This Isaiah's sin was purged (cleansed).
6:8 Isaiah's Call: Isaiah states that he heard the voice of the Lord asking whom He should send and who will go for
us? The plural pronouns are used here as in Genesis 1:26 to refer to the triune God. The prophet himself is now a
changed man. Having his burden of guilt and worry removed, he spontaneously volunteers: Here I am, send me. His
consecration by God prepared him to answer God's call to service.
6:9-13 Isaiah's Commission: God warns Isaiah that his ministry, for the most part, will fall upon deaf ears. The syntax
of the sentence indicates that hear ye indeed means "keep on hearing." Thus Judah will continue hearing but not
heeding to the prophet's warning. Make the heart...far...ears heavy...shut their eyes indicates that the more he
preaches, the more the people will harden themselves to his message until the Babylonian captivity, after which only
a tenth...shall return.
Book of Isaiah chapter 8
8:1-4 Isaiah is commanded to take a great roll (scroll) and write on it the symbolic name of his son
Maher-shalal-hash-baz (meaning "Speed the Spoil, Hasten the Prey"). His name was to symbolize the swift and
successful Assyrian conquest of Damascus (Syria) and Samaria (Israel). Uriah is referred to as a faithful witness
and may be the priest name in 2 Kings 16:16. Zechariah is one of 28 men so named in the Old Testament. He is
here distinguished as the son of Jeberechiah.
8:5-10 The waters of Shiloah refers to to the waters of the pool of Siloam, known for their healing powers (John
9:7). Since the people of Israel have refused the Lord in a time of peace. God will bring upon them the waters of the
river, which are contrasted to those of the gentle pool. This phrase is used figuratively of the overflowing of the
army of the king of Assyria. Thus Isaiah names in advance the nation that will destroy Israel. That this invasion will
also pass through Judah, and will overflow even to the neck, indicates that the Assyrian invasion will wipe out the
northern kingdom and nearly drown the southern kingdom. Judah's narrow escape is described in Isaiah 36 and 37.
Thy land, O Immanuel indicates that Immanuel is no ordinary person born in the days of Isaiah. He is the One who
owns the land Himself (a claim reserved in Scripture only for God). Thus the invading nations are told that their
alliances will not stand against Judah because God is with us. There can be no doubt that the use of these terms is
intended to connect this chapter with the prophecy of the virgin birth of Immanuel and to serve as a link to the
prediction of His birth as King in chapter 9.
8:11-18 The stone of stumbling and...rock of offense in verse 14 is quoted in Romans 9:33 and 1 Peter 2:8 as
predictively referring to Christ. A gin is a trap. Instead of finding asylum in the Lord, the unbelievers will stumble
over Him in disbelief. The prophet closes the section by stating the he and his children are intended to be signs
and...wonders to the nation of Judah. Their symbolic names were to serve as a final warning to the people of Zion.
8:19-22 Familiar spirits refers to witches, and wizards refers to male soothsayers. Peep and...mutter is better
rendered "chirp and whisper." In times of distress people often turn to witchcraft instead of God. The prophet warns
them not to seek these mediums for the living to the dead, that is, "Do not consult the dead on behalf of the living."
This warning speaks against spiritism and calls the reader back to the law and...the testimony as the only basis for
interpreting a claim to divine revelation.