Isaiah (fl. eighth-century BCE), whose name means “the Lord will save” or “may the Lord save”, was a Hebrew prophet influential in the court, having advised four kings of Judah. He was a citizen of Jerusalem and active as a prophet from around 740 BCE until the Assyrian invasion of Judah in 701 BCE. According to tradition, Isaiah died a martyr during the reign of Manasseh (c. 690–c. 640 BCE). 

Holiness and Justice

The theme of holiness permeates the book of Isaiah, particularly indicated in the preferred names for God, called “the holy one of Israel” (12:6; 30:12–15; 41:14–20; 43:3–14; 52:1; 54:5) and “the holy one” (40:25). 

The dwelling place of God is also characterized by its holiness, such as the “holy mountain” (11:9; 56:7–13; 65:11, 25; and 66:20). The people who dwell near the holy mountain must intend for good and shun evil. But Isaiah asserts that both Judah and Jerusalem do not know their God (1:3–4), and their sins hide His face from them (59:2).

God and Israel

For Isaiah, social justice is not primarily a political matter, and there is little critique of the economic system or polemic against the arrogant leading classes. With the exception of 10:1–4, Isaiah is not an advocate for the impoverished and needy but is primarily invested in the disconnect between God’s presence and Israel. Although God uses foreign nations for the time required to discipline his people, He would never abandon His holy mountain, Mt. Zion (30:27–33). 

For Isaiah, social justice is not primarily a political matter, and there is little critique of the economic system or polemic against the arrogant leading classes.

After scattering Israel among the nations as a punishment for its inequities, God, when the time of exile came to an end, later brought Israel home to its mother, Mt. Zion (40:3; 49:11–26). For Isaiah, Mt. Zion stood firm and remained untouched by foreign hands.

Messianic Expectation

In his vision at the beginning (1:1), Isaiah states that a messianic figure will bring God’s own spirit to fill the world, reshape the political landscape, and recreate the cosmos into a new heaven and a new earth (65–66).

God acts through certain individuals to discipline, comfort, or save His people. The book connects the salvation of Israel to the appearance of a messiah, an “anointed one”, described in the “messianic triptych” of 7:10–16, 9:2–6, and 11:1–5.

The sign of Immanuel in Isaiah 7:10–16 symbolizes a time of hardship for the inhabitants of Jerusalem and Judah, an affliction that would end before Immanuel had reached an age when he could distinguish between good and evil (7:16). Immanuel is a child whose growing up carries symbolic significance for the salvation of Jerusalem and Judah.

This child is announced as a new king with god-like powers: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (9:6). Who this figure is remains uncertain, although Cyrus the Great or a Jewish leader like Joshua or Zerubbabel are potential candidates.

In 11:1–5, the third and final triptych, the messiah is presented more universally as the ruler over both the animal and human worlds and as an individual empowered by the Spirit of God. This individual rules in fear of and obedience to God’s law. This world is one of peaceful coexistence that exists in the presence of the Spirit-bearer (11:6–10).

In 11:2, we read that “The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord.” According to 42:1, “Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations”. This figure then introduces himself, asserting, “The spirit of the Lord God is upon me, because the Lord has anointed me” (61:1). 

Transformation

Because Jerusalem abandoned God, it fell victim to foreign nations and remained as nothing more than “a shelter in a cucumber field” (1:8; 1:2–31). This description possibly refers to the year 701 BCE, when king Sennacherib (705–704 BCE) of Assyria devastated most of Judah and enclosed Jerusalem as the last stronghold of the king of Judah.

This image of destruction and despair is presented in clear contrast to 2:1–4. Here, Jerusalem receives a positive depiction as a glorious midpoint of the world to which the nations stream in peace. In both cases, the city is placed at the center, with other foreign nations neighboring it. 

There will, however, be transformation. Chapter 58 teaches the salvation of Israel. Should the people depart from their old ways, they will become righteous in the sight of God. Light and glory are images of salvation: “Arise, shine; for your light has come, and the glory of the Lord has risen upon you” (60:1).

References 

Balentine, Samuel E. 2014. The Oxford Encyclopedia of the Bible and Theology. Oxford University Press.

Browning, W. R. F. 2009. A Dictionary of the Bible (2 ed.). Oxford University Press.

Livingstone, E. A. 2013. The Concise Oxford Dictionary of the Christian Church (3 ed.). Oxford University Press.