Isaiah

Isaiah, “the son of Amoz, prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. He flourished between the years 750 and 700 B. c., was a citizen of Jerusalem, and a man apparently of considerable account in the city. He was married, and had a family, the members of which, as well as himself, had names given to them which were symbolical of the condition and prospects of the kingdom of Judah at the time, his own name meaning Jehovah the Salvation; his sons’ names being, Immanuel, God with us; Shearjashub, a remnant shall return, or be converted; and Maher-shalal-hash-baz, spoil speedeth, prey hasteneth. In this last name the prophet expresses his sense of impending national calamity, while the others reflect his faith and his hope, how, nevertheless, in the end God would be found to stand by his people, and they by him.

“Everything is outwardly goingwell with both the northern and the southern kingdoms, when the prophet’s eye discovers the signs of coming judgment; and before the end of his ministry the kingdom of the north has fallen, and that of the south is only saved from a similar fate by the intervention of Providence—the conquest of Samaria being in 721 b. c., and the defeat of Sennacherib’s siege of Jerusalem in 701. Assyria was the dominant heathen power of the period, and it was bent, in its lust of power, on subjugating all the neighboring nations. Isaiah foresaw that, for their unfaithfulness, the Jewish people, along with others, would fall a prey to its ravages; and that no combination with the rest on their part would save them from the fate in store for them; yet that the Lord would not altogether forsake his people, and that a remnant should return and rebuild Zion. It was nothing to him that the northern kingdom had fallen, or that he saw Assyria gathering its hosts to encompass’ and destroy Jerusalem; for the nearer and more formidable the advance of the enemy was, the stronger and more assured grew his faith that God was with his people, and would interpose to save the remnant of his chosen flock. Isaiah lived to see the fulfillment of his words in the total collapse of the designs of Assyria against the holy city.

“In the twenty-seven concluding chapters of the book we are amid events which happened one hundred and fifty years after Isaiah’s death, when Babylon, having succeeded to the power and role of Assyria, is in turn overthrown by Cyrus to the release from captivity of the chosen people. The question naturally arises, Is this the work of the son of Amoz, and contemporary of Hezekiah? If so, we must conceive of the prophet projecting himself into the period of the Captivity, describing it as present in elaborate details, and comforting the exiles of that remote age with the prospect of restoration to the home of their fathers—and all this many generations before the trouble had come upon the nation, and even before the Babylonian power had risen into importance. Only a disbeliever in divine inspiration can deny that such a feat of prophecy is possible. If a prophet can foretell the future at all, it is unreasonable to stumble at the claim to foresee it with an unusual copiousness. Nevertheless, it has been pointed out that in all other cases the Hebrew prophets chiefly concerned themselves with the present condition of the world. Their references to the remote future were few, and principally devoted to the grand Messianic Hope. It was not their function to turn aside from the sins and needs of contemporaries and write as if they belonged to a distant future, filling their pages with details of that future and ignoring the circumstances of their day. Though they did predict, their chief work was not prediction, but preaching in the name of God with regard to the sins and troubles around them. If Isaiah wrote the portion in question he would be more than predicting the future. He would be ignoring the present, and writingas though he were in the midst of the future time, and for the benefit of that time. This would be quite possible as a miracle, for all things are possible with God. But it shows no unbelief in God to say that it is contrary to the custom of prophecy, contrary to the analogy of other prophecies. Besides this consideration, it is urged that the author of the later portion is not a man of the same temper as the author of the earlier; there is more ‘ copiousness, pathos, and unction ’ about him; but ‘ less fire, energy, and concentration’ than in his predecessor; while his inspiration is founded on a deeper spiritual insight, and his hopes and expectations built upon a different view of the method of salvation. This, as is alleged, appears in the substitution for the original ideal of a conquering prince of the new ideal of a suffering Saviour, bearing and bearing away the sins of the nation. On such considerations, and others, the hypothesis of a second Isaiah is founded, and the combination of the two sets of prophecies under one name, along with others of the same stamp, is believed to be due to Ezra, who had, it is presumed, recognized a lineal connection between the later and the earlier prophecies. Some of the prophecies which belong to the later Isaiah, appear among those of the earlier; such, it is alleged, as those contained in chaps, xiii. 2-xiv. 23; xxiv.-xxvii.; xxxiv. and xxxv. On the other hand, the following points are urged in favor of regarding the prophecy as a work of Isaiah: (1) This was the undoubted opinion of Jews and Christians until recent times. (2) It is difficult to suppose that so great a work should have been written by an author of whose very existence we know nothing, .and then attributed to a predecessor generations earlier. Who was the ‘ great unknown?’ How is it that we have no trace of him in history or tradition? He must have been one of the very greatest of the prophets, for his work is unsurpassed by any. (3) It is sometimes the practice of prophets to write of the future which they foresee in vision as though it were present. (4) In regard to style, the ‘ same plastic genius ’ which we find in Isaiah is said to be seen in this work. (5) The fact that writings of a similar character are found mixed up with the acknowledged prophecies of Isaiah complicates the question by requiring these writings and their place in the collection to be accounted for. Whether we accept the newer view, or still hold to the idea that Isaiah was the author of the prophecy, certain facts remain untouched: (1) The twenty-seven chapters form one unbroken prophecy. (2) This prophecy is evidently inspired by God. It is one of the richest and most exalted portions of the whole Bible. It matters comparatively little whether we know the name of the man who wrote it, since we know the divine Author from whom it sprang.

“Divisions of the Book.—These, as already said, are in two main divisions, the first of which has been divided into (a) the Prelude (chap, i.); () Prophecies of the calamities to come upon Judah (chaps, ii.-v.); (e) the Call of Isaiah (chap. vi.); ((f) Prophecies concerning Immanuel as the consolation of Israel under Assyrian oppression (chaps, vii.-xii.); () concerning the fate of Babylon (chaps, xiii.-xiv. 27); (f) the Burdens (chaps, xiv. 28-xxii.); (f) Desolation coming on Tyre (chap, xxiii.); (concerning the early days of Return (chaps, xxiv.— xxvii.); (i) the Woes (chaps, xxviii.-xxxiii.); (f) concerning Edom and Israel (chaps, xxxiv.—xxxv.); (k) concerning Sennacherib (chaps, xxxvi.-xxxix). The second has been divided into three sections concerning (a) the true God of Israel, and the false gods of Babylon (chaps, xl.-xlviii.); () the servant of the Lord (chaps, xlix.-lvii.); (e) Israel after the flesh, and Israel after the spirit (chaps, lviii.-lxvi).

“Contents.—First Division. (a) Chap. i. describes the spiritual condition of the people to whom the prophet prophesies, and urges them to penitence, if they would escape God’s judgments. (Z>) Chaps, ii.-iv. predict the downfall of the false, and the erection of the true, glory of Israel, as this last appears achieving itself in the way of judgment. Chap. v. denounces a sevenfold woe from the Lord on the nation for theirabuse of his gifts, the iniquity of their ways, and their neglect of his vineyard, (r) Chap. vi. gives an account of Isaiah’s vision of the Divine glory, his consecration to his office, and the burden of his commission. ((f) In chap. vii. Ahaz is cautioned not to league himself with Assyria against the kings of Syria and Israel, and receives a sign in the promised birth of Immanuel. In chaps, viii.-ix. 1-7 Isaiah predicts the triumph of Assyria over Syria and Israel within two years, but that Immanuel will be found to be the defence of Judah. Chaps, ix. 8-x. 4 describe how Israel sins against the Lord more and more, and how the Divine judgments fall correspondingly heavier and heavier. Chaps, x. 5—xii. represent Assyria as a mere rod in the hand of the Lord to chastise his people, and predict the reestablishment of the throne of David in Jerusalem with rejoicing, when God’s judgments have done their work, (e) Chaps, xiii.-xiv. 27 represent the Lord as mustering his hosts against the pride of the Chaldee, Assyria’s successor, and His ransomed as singing a song of triumph over the fallen foe. (f) Chap. xiv. 28-32 cautions Philistia not to exult over the affliction that has come upon the house of Judah. Chaps, xv. and xvi. picture in pitiful terms the desolation with which the Lord is about to lay low the pride of Moab. Chap. xvii. denounces the judgments of God on the Syro-Israelitish spoilers of the land of Judah, excepting a small remnant. Chap, xviii. represents the prophet as calling upon Ethiopia to witness how the Lord has broken the power of Assyria, and Ethiopia as doing homage to him. Chap, xix. predicts the judgments of the Lord on Egypt, and the conversion, in consquence, of both it and Assyria to the Lord. Chap, xx. represents Isaiah warning the nation against trust in Egypt and Ethiopia by a symbolical action in exhibition of their shameful subjugation to the power of Assyria. Chap. xxi. 1-10 represents Isaiah as, for the comfort of Judah, foreseeing with horror and describing the terrible fate of Babylon.- Vers. 11-17 contain the judgment on Edom and Arabia. Chap. xxii. 1-14 represents the prophet as lamenting that Jerusalem in her false confidence is blind to the judgments of the Lord, and as threatening greater for this blindness. Vers. 15-25 announce the fall of Shebna, the treasurer and the head of the disorder, with the appointment of a successor, who in his pride of office shall also in turn come to grief. (J Chap, xxiii. predicts the desolation to come on Tyre, her after-revival, and the lapsing of her wealth to the service of the Lord, (/z) Chap. xxiv. pictures the judgments to come on the inhabitants of the earth as preliminary to the glorious establishment of God’s kingdom. Chap, xxv. forecasts the time when the salvation of Zion shall be accomplished in the sight of all nations. Chap. xxvi. is a call to trust in the Lord and wait for him as working salvation by judgment, and as raising his slain ones to life again. Chap, xxvii. represents the Lord’s judgment-work done, and the Lord as gathering together and keeping watch over his chosen. (?) Chap, xxviii. foresees the doom which the men of Ephraim, compared to drunkards, are bringing down on their heads by their infatuation, and warns the men of Jerusalem that they too will come under the same scourge, if they with like infatuation make lies their refuge instead of the God with whom alone they should keep covenant, but whose ways they neither see nor understand. Chap. xxix. promises to.Jerusalem—the lion of the Lord—unexpected deliverance out of threatened destruction, but such a deliverance as shall astonish the nation and give it a rude awakening out of its spiritual delusions. Chap. xxx. is a warning to the people to put no trust in Egypt or any other world power, but to wait for the Lord, who will, without any action even on their part, break Assyria in pieces. Chap. xxxi. is a call to turn from trust in Egypt to trust in the Lord, and see the judgment of the Lord on Assyria. Chap, xxxii. foretells the reign of Immanuel after a season of trouble on the women who are at ease in Zion. Chap, xxxiii. describes the dismay with which the Lord by his judgments will paralyze the nations and the ungodly, while it portrays the character and the stronghold of those who will stand secure in the midst of them. (7) Chap, xxxiv. calls upon the nations to mark God’s indignation against them, and especially his judgments on the land of Edom. Chap. xxxv. describes in anticipation the joy and blessedness of the time which shall succeed the day of the I.ord’s vengeance. (£) Chap, xxxvi. relates low the Assyrian army threatens vengeance on Jerusalem, and how the matter is reported to Hezekiah. Chap, xxxvii. relates how Hezekiah in his distress both consults Isaiah and lays the matter before the Lord, and how, as Isaiah predicted, the Assyrians are smitten by the angel of the Lord. Chap, xxxviii. relates how the Lord prolongs Hezekiah’s life, and records Hezekiah’s song of thanksgiving. Chap, xxxix. relates how Hezekiah makes a display of his treasures to the messengers of the king of Babylon, and how Isaiah predicts therefrom the Babylonish captivity.

“Second Division.—(«) Chen. xl. is a message of comfort to the people in view of the approaching advent of the Lord, whose greatness of power and unfathomableness of wisdom the prophet goes on to magnify. Chap. xli. is a challenge of the Lord to the nations, and a call to his people to judge between him and the gods opposed to him. Chap. xiii. calls attention to the servant of the Lord, his proper function and mode of action, while it rebukes Israel as such for not understanding and resting in God’s salvation-workings in their behalf. Chap, xliii. is an appeal of the Lord to the people to witness that he is their Saviour, and a pledge to work still greater wonders for them, notwithstanding all their sins and short-comings. Chap. xliv. is a call of the Lord to Israel to note how by his doings for them he is persuading the nations of the vanity of their idolatries, and how by restoring them, through Cyrus especially, he is showing them that he alone of all the gods is able to fulfil his word. Chap, xlv. challenges Israel to regard Cyrus as God’s servant, seeing that by him God is bringing about their salvation, and thereby the salvation of the ends of the earth. Chap. xlvi. bids Israel consider how omnipotent their God is, and how helpless the idols of Babylon. Chap, xlvii. is an outburst of exultation over the humiliation of Babylon under the hand of the Lord. Chap, xlviii. summons Israel to acknowledge the hand of the Lord in their deliverance, and warns them not to imitate the hardheartedness of their fathers. (/J Chap. xlix. introduces the prophet of chap, xlviii. 16, as, in the name of the true Israel, bidding away all mistrust and staying himself in the Lord his God, whose purposes will not fail. Chap. 1. makes the prophet charge Israel’s captivity to their own sin, and counsels them to accept the fact in the spirit in which it is accepted by him, and they will not be confounded. Chap. Ii. is a pleading with them to consider and see how the Lord is with them, and how the cup of affliction given them is passing into the hands of their oppressors. Chap. Iii. is a call to rejoice, and a picture of rejoicing, over the return of Israel from captivity. Chap. liii. exhibits the servant of the Lord as suffering and sorrow-stricken unto death for the sins of the people, and as thereby making intercession for them. Chap. liv. calls upon Zion to rejoice that the day of the Lord’s anger is past and her heritage established. Chap. Iv. is an exhortation to Israel to accept the proffered salvation and continue loyal to him who redeems her by righteousness. Chap. Ivi. ensures the proffered salvation to those only who have regard to justice, but to all such, and describes those who teach otherwise as blind guides and mere selfseekers. Chap. Ivii. rejects all who have forsaken the covenant of the Lord, and accepts only the humble ones who respect it. (c) Chap. Iviii. is the repudiation of all worship that is not, and the approval of worship that is, associated with the practice of justice and mercy. Chap. lix. refers the miseries of the people to their sins, and promises salvation only to such as turn from them. Chap. lx. is a description of the glory that shall shine forth, and the honor that shall come upon Zion after her restoration, when the Lord shall be her light. Chap. Ixi. contains the message from the Lord by the prophet to the afflicted in Zion, and enumerates the consequent blessings. Chap. Ixii. expresses the Divine impatience with which the prophet waits for the emancipation of Zion. Chap. Ixiii. pictures the Lord as returning from his work of judgment on Edom, which he has thus visited for love to his people. Chap. Ixiv. is a supplication to the Lord with confession of sin, and a pleading with the Lord to show mercy. Chap. Ixv. gives the Lord’s answer, how he had called his people and they did not respond to him, but that for all that his promises would be fulfilled on the faithful. Chap. Ixvi. describes the homage God respects, and the character of those whose worship shall be accepted in Zion.”—Bagster: Bible Helps. See Hdgelsbaoh in Lange, Eng. trans. (New York, 1878); J. A. Alexander, 2 vols. (New York, 1846-47, new ed. 1875); The Introductions to the Old Testament of Bleek, Keil, Davidson, and Reuss, and Ewald and Stanley’s Hist, op" the Jews.