Isaiah General

Next to the Psalms, the Book named for Isaiah is the longest in the Bible and the most influential of the Old Testament in Christian tradition. It spans four centuries at least, reflecting Israel's social, political and religious conditions from the flowering of the prophetic tradition in Isaiah's own time to the "Era of the Apocalyptic" 400 years after his death. Historical references include: the death of King Uzziah 736 (Isaiah 6:1); Sennacherib of Assyria's invasion of Judah 701 (Isaiah 36-37); the destruction of Jerusalem 586 (Isaiah 49:19); the reign of Cyrus, King of the Medes and Persians 550-530 (Isaiah 45:1); and the rebuilding of the Temple 515 (Isaiah 66:1-2).

Isaiah the historical figure was an Eighth Century BCE Prophet, roughly contemporary with Hosea, Amos and Micah. He lived all his life in Jerusalem, apparently close to the court, and was married with three children (7:3, 14, 8:3). His use of word play (5:7; 7:9), hyperbole (6:10), poetic form (1:21-6), allusion (1:9-10; 9:4) and his overall use of high rhetoric imply a good education. Whether or not the stories of his walking naked and barefoot for three years (20:1-4) or the reversal of the sun dial and of his healing powers (38:1-8) are true, they testify to his contemporary impact which was so great that he was accorded two apocryphal legends: his ascent through the Seven Heavens during which he saw the whole history of Jesus; and his martyrdom for failing to recant in the reign of King Manasseh (2 Kings 21:16) which embraces him in Hebrews 11:37.

Isaiah was involved in all the major political events of his day: the Syro-Ephraimite crisis 733-733 (7:1-17); proposed Judah/Egypt coalition 705 (30:1-5; 31:1-5); and the Assyrian siege of Jerusalem 701 (36-37). He knew a great deal about international politics and geography (16; 19; 23) but his role was primarily religious and ethical, seeing Assyria not as a diplomatic enemy but as a sign of God's well deserved anger against the luxurious, the unjust and the corrupt (10:5; Chapters 1-5).

For Christians the chief feature of Isaiah is his foretelling of the Messiah, the Son of God, in the person of Jesus Christ (references in italics are to the "Suffering Servant" songs: 9:1-7; 11:11-12; 35; 40:1-11; 42:1-4; 49:1-6; 5:4-9; 52:7-10; 52.13-53.12; 61:1-62:7; 62:10-12; 65:17-25.

The significance of the "Suffering Servant" passages is that they correspond both in general and in minute detail to accounts of the Crucifixion, particularly 52:13-53:12. Issues which require discussion - and which epitomise the centrality and challenges of Isaiah and the Prophets - are whether these passages constitute a detailed Messianic prospectus or whether the Evangelists 'plundered' Isaiah for helpful material; and whether this matters.

Partly taken from:

Sawyer, John F.A.: Prophecy and the Biblical Prophets, OUP (Revised 1991 Edition), Chapter 5. The Prophets (II), pp83-95.

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