Understanding Isaiah (Lesson 1: Introduction)

INTRODUCTION TO THE PROPHETS

The call and commission of the prophets of Israel

When we examine the various biblical accounts of the call and commission of each of the writing prophets, we must be struck, above all else, with the sovereignty and divine prerogative of the God of the prophets. There is no characteristic common to each of them other than the certain, inescapable, and unsought call of God. The prophets did not all come from a certain tribe, as did the priests. They did not pass the office from father to son. They did not of themselves choose the position and follow all the right steps to attain their goal. Instead, God sovereignly reached down and set apart persons from every background, walk of life, and social position to speak his very words to the people of Israel. When God called a prophet, he did not have the option to refuse. If God had chosen him, he would be a prophet for life. There is no example of any prophet genuinely called by God who ever left his office. God had chosen him before he was born, and he would never revoke his choice. This is important for us to realize, because at the outset of our study it emphasizes a sovereign God whose plans are certain and unstoppable, and whose grace moves him to reveal to the desperate world of mankind what those plans are, and how the world should respond. From the beginning, then, we should be less concerned with understanding the prophets themselves and more concerned with understanding the God of the prophets, and his all-inclusive plans for the world he created.

Before we look more specifically at Isaiah, let’s take a brief survey of common characteristics in the divine commissioning of some of the prophets.

  1. God commissioned prophets from every conceivable background:

    • Amos was a shepherd and fruit-grower from a small, rural community in Judah (Amos 1:1)
    • Hosea was a native of the Northern Kingdom, and the husband of a prostitute (Hosea 1:1-4)
    • Micah was from Moreshath-Gath, in southern Judah, near the border of Philistia (Micah 1:1)
    • Isaiah was among the nobility of Jerusalem. Jewish tradition has it that Isaiah was nephew to Azariah, king of Judah.
    • Habakkuk may have been a Levitical temple singer (Habakkuk 3:1,19)
    • Jeremiah was a priest from Benjamin (Jeremiah 1:1)
    • Ezekiel was a priest among the captivity in Babylon (Ezekiel 1:1-3)
    • Daniel was a high-ranking official in Babylon and Medo-Persia (Daniel 1:19-21)

  2. The prophets’ commission often began with a vision of God himself:

    • Ezekiel was granted a vision of God on his throne, with his angelic attendants (Ezekiel 1:4-28)
    • Jeremiah was visited by the Lord, who touched his mouth to signify the giving of the prophetic message (Jeremiah 1:9)
    • Daniel saw the Son of Man coming with the clouds of heaven (Daniel 7:13,14)
    • Amos saw the Lord standing upon the altar (Amos 9:1)
    • Zechariah saw visions of the Lord speaking with various angelic and human beings (Zechariah 1:13,20-21; 3:1-4, etc.)
    • Many of the prophets refer to the words of the Lord that they “saw,” indicating a vision of God (Amos 1:1; Nahum 1:1; Habakkuk 1:1; 2:1,2;)

  3. The prophets could not refuse the commission of God:

    • Jeremiah attempted to excuse himself on the basis of age and lack of qualifications, but God rejected his attempted refusal, explaining that he had chosen him before he was conceived (Jeremiah 1:4-8)
    • Moses (the first major prophet in Israel’s history) attempted to refuse God’s call for similar reasons, but God rejected his excuses (Exodus 3,4); note also other common elements in Moses’ commission (vision of God, giving of specific words from the Lord, etc.)
    • God set Ezekiel as a watchman in Israel, with the moral necessity to declare all of his words (Ezekiel 33:1-9)
    • Jonah attempted to flee from the Lord in order not to speak his words, and God went to great lengths to constrain him to give the message he had commanded him to give (Jonah 1-4)

  4. When God commissioned a prophet, he gave him the exact words he wanted him to speak:

  5. When God commissioned a prophet, he often indicated that Israel would refuse to hear, but that this was also part of his plan, and should not discourage the prophet from speaking:

    • Israel would refuse to hearken to Ezekiel (Ezekiel 3:4-9)
    • Israel would fight against Jeremiah and his message, but would not prevail (Jeremiah 1:18,19)
    • The clear testimony of Jesus in the New Testament is that the people of Israel rejected and persecuted all the true prophets who were sent to them, culminating in their rejection of Christ himself (Luke 11:47-51)

The Central Themes of the Prophets

  • The prophets enforce and apply the Mosaic law.

The prophets did not come up with a new, strange theology or way of looking at the world. Everything in the prophets’ message is there to some degree in the foundational work of the Pentateuch and other Old Testament writings. The prophets may become more specific in relating the meaning of God’s law to the people, but there is nothing brand new in their prophecies. When the prophets denounced the sins of the people and pronounced coming judgment, they did so in strict accordance with the blessings and cursings of faithfulness or unfaithfulness to the covenant as recorded especially in Leviticus 26:1-39; Deuteronomy 4:15-40; and Deuteronomy 28:1-32:42. Understanding these passages will give us the necessary foundations for understanding the writings of the prophets. Involved in this application of the Mosaic law is both the cursing prophesied for unfaithfulness, and the mercy promised to all who walk according to its precepts. Leviticus 26, in particular, emphasizes both these elements that are found so often in the prophets.
Virtually every commandment given in the Pentateuch is used by the prophets to condemn and accuse the wickedness of Israel, and to pronounce coming judgment. Many prophecies refer to specific commandments which Israel had broken; for example, Hosea 4:2,3, which specifically refers to the third, ninth, sixth, eighth, and seventh commandments, and pronounces judgment on that basis. On the other hand, some passages refer to the law as a whole, and pronounce judgment because of a wholesale violation of all the commandments (Hosea 8:12,13).

  • The prophets emphasize God’s eternal covenant with his people

The prophets do not end with a message of cursing, promised as a retribution for unfaithfulness from the time of Moses. Their prophecies are also full of unconditional promises of hope, made on the basis of every covenant God had established. Some prophecies of hope even allude to many covenants in the same context, such as Ezekiel 37:24-26. Even though the people of Israel failed to observe the Mosaic law, the law, which came 430 years after the promise to Abraham, could not nullify the promise of God’s eternal covenant (Galatians 3:17).

  • The prophets include every nation of the world in God’s plans

It was easy for the Israelites to assume that God was only concerned with them as a people; but the prophets clearly showed that God was actively governing inthe affairs of the entire world. God will both judge and show mercy to nations other than Israel. The prophets contain many denunciations of Gentile nations, but these are not specifically related to the law which was given to Israel. Instead, they are usually condemned for pride, idolatry, and violence (Isaiah 16:6,7; Amos 2:1; Isaiah 19:1); more particularly, they are often condemned for their mistreatment of God’s people (Jeremiah 50:17,18). But beyond just condemnation, the prophets also give much hope to the Gentile nations, on the basis of the New Covenant, which will turn the Gentiles into true Israel, the people of God’s favor (Isaiah 66:19-22; Amos 9:11,12).

  • The prophets’ central message is the exile and restoration of Israel.

Central to understanding the message of the prophets is the idea of an understanding of the exile (based on unfaithfulness to the law) and the restoration (based on God’s continuing covenant of grace). The judgment of the exile is extreme, even to the point of God’s casting off his people so thoroughly that they become “not my people” (Hosea 1:6-10). But the promise of the return is also extreme, so that those who were called “not my people” shall be called “my people.” This restoration of true Israel involves God’s creating a people for himself from every nation, just as Paul interprets this passage from Hosea in Romans 9:23-27. Hence, the promise of restoration extends beyond what happened when Cyrus sent the exiles of Israel back to Jerusalem. This was merely a type and a foretaste of the massive restoration that was yet to come in the time of Christ.

  • The prophets clearly display the centrality of Christ in every part of their message

Not only is Christ is the consummation of the prophets (Deuteronomy 18:15; Acts 3:19-23); he is also the fulfillment of all the prophecies. The prophets demand a curse for the breaking of the law: but they also prophecy that Christ would vicariously bear the curses of the law (Isaiah 53). They promise covenant blessings to God’s people: but they recognize that only Christ could usher in all the covenant blessings (Isaiah 55:3-5). In fact, the presence of Christ himself among his people is the sole substance of what those covenant blessings are (Isaiah 9:6,7; Ezekiel 34:29,30). In addition, the central message of the prophets – the exile/restoration motif – is best understood when we view the work of the coming Christ in those same terms. God would reject his people. But this rejection, extreme as it is, could never be sufficient to placate God’s wrath against sin, and usher in a restoration of mercy. However, there are prophecies of a coming Messiah, who would likewise undergo rejection and exile. Because of his perfect righteousness, he would be a sufficient sacrifice to placate God’s wrath and purchase his mercy so that an undeserving people would know the restoration of his grace. In other words, “The very process that the elect nation must undergo in exile and restoration finds its personalized expression in the sufferings and exaltation of this distinctive servant of the Lord.” (O. Palmer Robertson). Not only would Christ suffer exile, being “stricken, smitten of God, and afflicted;” he would also be “exalted and extolled, and lifted very high” (Isaiah 52:13;53:4). And not only would he win a glorious restoration for himself, but he would likewise purchase a worldwide restoration, that would affect the remnant of Israel, and all the nations, and even the very earth itself (Jeremiah 50:20; Joel 2:32; Isaiah 65:17-19). In light of the massive implications of the prophesied restoration, it becomes clear that, “Reconstitution of Israel in the land that underscores Jewish nationalism and builds walls of separation between them and the Gentile peoples cannot possibly qualify as the restoration depicted in the writings of the prophets” (O. Palmer Robertson).

INTRODUCTION TO ISAIAH

Isaiah’s call and commission

Isaiah was unusual among the prophets in that he was from the ranks of the influential and highly respected in Jerusalem. Tradition has it that King Azariah was his uncle. At any rate, he seems to be singularly at ease among the royalty of his day, and had ready access to the king’s presence. His writing, as well, is one of the most highly polished and nobly-worded collections of prophecy ever written. Isaiah has a lofty and grandiose vision of the King of kings and his absolute rule over all the nations of the world throughout all of history. When one reads his majestic visions, it is hard not to feel that he has indeed seen the King, high and lifted up. The key passage describing for us Isaiah’s call and commission comes from chapter six of the book of his prophecy. In this account, we find every element we have previously noted very clearly indicated. His commission began with a vision of God himself (Isaiah 6:1-4). Following this vision, Isaiah expressed his own inadequacy, but was not allowed to reject the office of a prophet; instead, God made him qualified by taking away his sin by Christ’s sacrifice, and giving him the words he was to speak; thereafter, he was constrained to go out as a prophet (Isaiah 6:5-8). God then told Isaiah that he would harden Israel’s heart so that they would refuse to hear him; but that this was in accordance with his plan of exile and restoration (Isaiah 6:9-13). In fact, Israel eventually rejected not only Isaiah’s prophecy, but also Isaiah himself, and according to Jewish tradition, had him sawn in half during the reign of Manasseh (cf. Hebrews 11:37).

Major themes in the book of Isaiah

  • The holiness of God (the Holy One of Israel) [6:1-4; 10:17; 12:6; 17:7; 29:19-23; 30:11-12,15; 37:23; 40:25; 41:14,16,20; 43:3,14-15; 47:4; 48:17; 49:7; 54:5; 55:5; 57:15; 60:9-14]

  • The absolute sovereignty and active rule of God over all nations [10:12-16; 13:1-22; 14:12-27; 15:1-9; 16:6-14; 18:1-7; 19:1-17; 21:1-17; 23:1-18; 24:1-23; 29:16; 33:10-13; 37:20,24-29; 40:12-31; 41:21-29; 43:7-17; 44:7-20,24-28; 45:1-47:15]

  • The coming Immanuel, who will cause the fall of Israel and the rise of the Gentiles [7:14-16; 8:8,13-15; 9:1,2; 28:16; 32:2-4; 40:3-5]

  • The kingship of Christ [9:6,7; 11:1-5; 16:5; 32:1; 33:22; 41:21; 44:6]

  • The suffering and sin-bearing of Christ (the Servant of the Lord) [42:1-7; 49:6-10; 50:4-11; 52:13-53:12; 61:1-3]

  • The conquering warfare of Christ [59:16-20; 62:1-2; 63:1-6]

  • The wickedness of Israel, and her eventual rejection [1:2-8,10-17,21-25,28-31; 2:6-22; 3:1-26; 4:1; 5:1-30; 6:9-11; 9:14; 29:1-7; 30:12-17; 43:27,28; 59:1-15; 65:2-8]

  • The gracious preservation of a righteous remnant [1:9,18,26-28; 4:2-6; 6:13; 10:19-22; 14:1; 17:4-6; 27:6,12; 28:5; 30:18-26; 32:15-18; 37:31,32; 40:1-2,10-11; 43:1-6; 49:22-26; 51:3; 54:7-8; 62:1-12]

  • The future inclusion of persons from all over the world as the true Israel of God (as synonymous with the righteous remnant) [2:1-5; 11:10-16; 19:18-25; 27:13; 34:1; 45:22; 54:1-5; 55:1-3; 56:6-8; 60:1-16; 61:5-11; 65:1; 66:18-21]

  • Zion (the Holy Mount, etc.) as the place where the true Israel of God will dwell with him in righteousness and peace [1:26-27; 2:1-5; 8:18; 10:24; 12:6; 14:32; 16:1; 18:7; 24:23; 27:13; 30:19; 31:9; 33:5,20-21; 35:10; 37:32; 40:9; 46:13; 51:11; 52:1-2,7-9; 57:13]

  • The new creation in which perfect righteousness will dwell forever [11:6-9; 25:6-12; 35; 41:18-20; 43:19; 60:17-22; 65:17-25; 66:22]

Outline of the book of Isaiah

  1. Christ is the coming king of David (1-39)

    • Christ will rule over Israel (1-12)
      1. Israel is corrupt and must be cast off; only a remnant will be preserved, but a remnant that will come from every nation (1-5)
      2. The God of Israel still reigns; this is all in his plan (6)
      3. In Israel’s worst calamity, Christ will come to dwell among his people; he will destroy every wicked person and be merciful to the poor and oppressed; he will make Zion the eternal dwelling place of the righteous (7-12)
    • Christ will judge the world (13-35)
      1. Christ will bring judgment upon every nation of the world (13-24)
      2. Christ will recreate the world in righteousness (25-26) 3 Noone will escape Christ’s universal judgment (27-34)
      3. The righteous will inherit the new earth (35)
    • Christ is already reigning over the world and bringing victory to his people (36-39)

  2. Christ is the suffering but victorious servant of the Lord (40-66)

    • Preface: Christ will come and gather his flock (40:1-11)
    • God is absolutely sovereign over all nations, kings, and idols (40:12-41:29)
    • Christ is the appointed servant of God to accomplish his people’s redemption (42)
    • Christ is the only Savior and he will have mercy on his people; no idol or king can stand before God to demand mercy; neither can ethnic descent from Abraham lay claim to mercy; but Christ has graven his people’s names on his palm, and he will win mercy for them with God (43:1-52:12)
    • Christ will win mercy and healing for his people by taking upon himself their sins and suffering in their stead (53)
    • Christ will spread the fruits of his sacrifice to the Gentiles, so that everyone who comes to him may drink freely and be satisfied (54-56)
    • Christ will utterly destroy all the Jews who reject him (57-59)
    • Christ will save all who trust in him, and lead men from every nation to the true Jerusalem (60-62)
    • In the final judgment, Christ will come as a conquering warrior to destroy the world (63-64)
    • Christ will gather a new people from those who had not sought him, recreate them as his true Israel, and create for them a new heavens and a new earth where they will live in peace forever (65,66)

One Response to “Understanding Isaiah (Lesson 1: Introduction)”

  1. Matthew Fitzsimmons says:
    March 31, 2006 at 9:49 pm

    I’m finally getting around to reading some of these posts. I think you hit the nail on the head with this one regarding both the display of the sovereign will of God in the lives of the prophets, and the centrality of Christ in their message.

    This dual emphasis is evidence throughout the Bible, and this should have a dramatic influence on the way we live our lives.

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