Is

saiiah
h
Isaiah,
I the “Mount
“ Everrest of Hebreew prophecy,y,” resembless the Bible inn miniature. Its first
thirty
ty-nine chaptters correspo ond to the th
hirty-nine boooks of the O
Old Testamennt and stresss the
rightteousness, holiness, andd justice of God.
G The propphet announnces judgmennt upon imm moral and
idola
atrous peoplle beginning g why Judah, then Judah ’s neighboriing nations, and finally tthe whole
worlld. Surely theere is cause to groan under God’s chhastening haand.
But
B the last twenty,
t sevenn chapters correspond too the twenty--seven books
ks of the Neww
Testaament and portray
p God’s glory, commpassion, annd undeserveed favor. Meessiah will coome as a
Savior to bear a cross and asa a Sovereig gn to wear a crown. Therrefore, “‘Coomfort, yes ccomfort
My people!’
p sayss your God”” (40:1).

 
Intrroduction and Title— Isaiahh is like a miiniature Biblle. The first thirty-nine cchapters
(likee the thirty-n
nine books off the Old Testament) aree filled with jjudgment uppon immorall and
idolaatrous men. Judah
J has siinned; the su
urrounding nnations have sinned; the w whole earth has
sinneed. Judgmen nt must comee, for God caannot allow such blatantt sin to go unnpunished foorever.
But the
t final tweenty-seven chapters (likee the twenty--seven bookks of the New w Testament) declare
a meessage of hop pe. The Messsiah is comiing as a Saviior and a Sovvereign to bear a cross aand to
wearr a crown.
Isaiah’s
I prop
phetic ministtry, spanning
g the reigns oof four kings of Judah, ccovers at leaast forty
years.
Rev. Elmerr P. Surigao, M
M.Div. | Hebrrew Prophets 1 
 
 Yeshàyahu and its shortened form yeshaiah mean “Yahweh is Salvation.” This name is an
excellent summary of the contents of the book. The Greek form in the Septuagint is Hesaias, and
the Latin form is Esaias or Isaias.

Author— Isaiah, the “Saint 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
received. 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 (cf. Heb. 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 chapters 1–39 have an Assyrian
background, while chapters 40–66 are set against a Babylonian background. But Babylon is
mentioned more than twice as often in chapters 1–39 as in chapters 40–66. The only shift is one
of perspective from present time to future time. Critics also argue that there are radical
differences in the language, style, and theology of the two sections. Actually, the resemblances
between chapters 1–39 and chapters 40–66 are greater than the differences. These include
similarities in thoughts, images, rhetorical ornaments, characteristic expressions, and local
coloring. It is true that the 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 any author’s style. In addition, there is no theological contradiction between the
emphasis on the Messiah as King in chapters 1–39 and as Suffering Servant in chapters 40–66.
While the thrust is different, the Messiah is seen in both sections as Servant and King. Another
critical argument is that Isaiah could not have predicted the Babylonian captivity and the return
under Cyrus (mentioned by name in 44–45) 150 years in advance. This view is based on the
mere assumption that divine prophecy is impossible, rejecting the predictive claims of the book
(42:9). The theory cannot explain the amazing messianic prophecies of Isaiah that were literally
fulfilled in the life of Christ.
The unity of Isaiah is supported by the Book of Ecclesiasticus, the Septuagint, and the
Talmud. The New Testament also claims that Isaiah wrote both sections. John 12:37–41 quotes
from Isaiah 6:9–10; 53:1 and attributes it all to Isaiah. In Romans 9:27; 10:16–21, Paul quotes
from Isaiah (10; 53; 65) and gives the credit to Isaiah. The same is true of Matthew 3:3; 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 one of Israel’s greatest
prophets would be the only writing prophet of the Old Testament to go unnamed.

Date and Setting— 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

Rev. Elmer P. Surigao, M.Div. | Hebrew Prophets  2 
 
much of Judah. Isaiah lived during this time of military threat to Judah, and warned its kings
against trusting in alliances with other countries rather than the power of Yahweh. As a
contemporary of Hosea and Micah, he prophesied during 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 judgment not by Assyria but by Babylonia,
even though Babylonia had not yet risen to power.
Isaiah ministered from the time of Tiglath-pileser (745–727 b.c.) to the time of Sennacherib
(705–681 b.c.) of Assyria. He outdated Hezekiah by a few years because chapter 37, verse 38,
records the death of Sennacherib in 681 b.c. Hezekiah was succeeded by his wicked son
Manasseh who overthrew the worship of Yahweh and no doubt opposed the work of Isaiah.

Theme and Purpose— The basic theme of this book is found in Isaiah’s name:
salvation is of the Lord. The word “salvation” appears twenty-six times in Isaiah but only seven
times in all the other prophets combined. Chapters 1–39 portray man’s great need for salvation,
and chapters 40–66 reveal God’s great provision of salvation. Salvation is of God, not man, and
He is seen as the supreme Ruler, the sovereign Lord of history, and the only Savior. Isaiah
solemnly warned Judah of approaching judgment because of moral depravity, political
corruption, social injustice, and especially spiritual idolatry. Because the nation would not turn
away from its sinful practice, Isaiah announced the ultimate overthrow of Judah. Nevertheless,
God would remain faithful to His covenant by preserving a godly remnant and promising
salvation and deliverance through the coming Messiah. The Savior will come out of Judah and
accomplish the twin work of redemption and restoration. The Gentiles will come to His light and
universal blessing will finally come.

Keys to Isaiah
Key Word: Salvation
Key Verses (9:6–7; 53:6)—“For unto us a Child is born, unto us a Son is given; and the
government will be upon His shoulder. And his name will be called Wonderful, Counselor,
Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace
there will be no end, upon the throne of David and over his kingdom, to order it and establish it
with judgment and justice from that time forward, even forever. The zeal of the Lord of hosts
will perform this” (9:6–7).
“All we like sheep have gone astray; we have turned, every one, to his own way; and the
Lord has laid on Him the iniquity of us all” (53:6).
Key Chapter (53)—Along with Psalm 22, Isaiah 53 lists the most remarkable and specific
prophecies of the atonement of the Messiah. Fulfilling each clear prophecy, the Jewish nation
later proved the messiahship of Jesus.

Keyword Learning System— There’s an “I” and it’s saying “Ah.” “I say ’ah.”
Isaiah! One of the two men is groaning with sadness; the other is shouting “glory!” That’s the
key concept of Isaiah—Groan/Glory—because it starts with a groan and ends with glory. The
book sets forth a lifetime of preaching by the statesman and prophet for whom it is named. In
the first 39 chapters, which are analogous to the Old Testament, the prophet stresses
righteousness, holiness, and the justice of God, announcing His terrible judgment upon a world
stained scarlet with sin (1:18). Surely there is cause to groan under God’s chastening hand. But

Rev. Elmer P. Surigao, M.Div. | Hebrew Prophets  3 
 
the last
l 27 chaptters, correspo onding to thee
Neww Testament, portray God d’s glory as
He announces
a he good news of His
th
comp passion and undeserved favor:
Messiah will com me as a Saviior to bear a
crosss and as a So
overeign to wear
w a crown n.

Christ in Isaiah— Whhen he speakks

abouut Christ, Isaaiah sounds more
m like a
Neww Testament writer than an a Old
Testament proph het. His messsianic
propphecies are clearer and more
m explicit
than those of any y other Old Testament
T
bookk. They desccribe many aspects
a of thee person andd work of Chhrist in His fi first and secoond
adveents, and ofteen blend the two togetheer. Here are a few of the christologiccal propheciees with
theirr New Testam ment fulfillmments: 7:14 (Matt.
( 1:22––23); 9:1–2 ((Matt. 4:12–16); 9:6 (Luuke 2:11;
Eph.. 2:14–18); 11:1
1 (Luke 3:23,
3 32; Actts 13:22–23)); 11:2 (Lukee 3:22); 28:116 (1 Pet. 2:44–6);
40:3–5 (Matt. 3:1–3); 42:1–4 4 (Matt. 12:1 15–21); 42:66 (Luke 2:299–32); 50:6 ((Matt. 26:677; 27:26,
30); 52:14 (Phil.. 2:7–11); 53 3:3 (Luke 23 3:18; John 1: 11; 7:5); 53:4–5 (Rom 55:6, 8); 53:7 (Matt.
27:12–14; John 1:29; 1 Pet. 1:18–19); 53 3:9 (Matt. 277:57–60); 533:12 (Mark 115:28); 61:1 (Luke
4:177–19, 21). Th he Old Testaament has ov ver three hunndred propheecies about tthe first adveent of
Chriist, and Isaiaah contributees a number of o them. Thee odds that eeven ten of thhem could bbe
fulfilled by one person
p is a statistical
s maarvel. Isaiah’’s messianic prophecies that await fuulfillment
in th
he Lord’s seccond advent include: 4:2 2; 11:2–6, 100; 32:1–8; 499:7; 52:13, 15; 59:20–21; 60:1–3;
61:22–3.
The
T central passage
p (52:13–53:12) of o the consol ation sectionn (40–66) prresents five ddifferent
aspeects of the saaving work of o Christ: (1) 52:13–15— —His wholehhearted sacrifice (burnt ooffering);
(2) 53:1–3—His
5 s perfect charracter (meal offering); (33) 53:4–6— —He brought atonement tthat issues
in peeace with Go od (peace offfering); (4) 53:7–9—He
5 e paid for thee transgressioon of the peoople (sin
offerring); and (55) 53:10–12— —He died fo or the effectss of sin (tresppass offeringg).

Contributio
on to the Bible— Isaiah
I is quooted in the N
New Testameent far more than any
other prophet. He
H is mention ned twenty-o one times byy name, and cchapter 53 aalone is quoteed or
ded to at leasst eighty-fivee times in th
allud he New Testaament. Isaiahh is characteerized by sysstematic
preseentation, brilliant imagerry, broad sco ope, clarity, beauty, andd power.
Some
S of his prophecies have
h been fuulfilled but mmany await ffulfillment. OOur Lord, foor
exammple, quoted d Isaiah (61:11–2) in Lukee 4:18–20 buut stopped m mid-sentence: “…to preacch the
acceeptable year of
o the Lord.”” The next phrase
p in Isaiiah reads “annd the day oof vengeancee of our
God.” The first part
p was indeeed fulfilled d by Christ, bbut the seconnd awaits fullfillment whhen He
comes again, nott as the Sufffering Servan nt, but as thee ruling Kingg.

How
w to Rea
ad Isaiah
h— To read Isaiah
I well, you need to have some sense of the history it
refleects, as well as of the theeological con
ncerns that eenergize the bbook from bbeginning to end.
The
T history reflected
r in chapters
c 1–339 is dominaated by the roole of Assyria on the
interrnational sceene. Isaiah’s call comes in
i the last yeear of Uzziahh’s long reiggn in Jerusalem (792–

Rev. Elmerr P. Surigao, M
M.Div. | Hebrrew Prophets 4 
 
740 b.c.; see 2 Kgs 15:1–7), which had been a time of Assyrian decline and thus of relative peace
in Judah and Israel. But by the time of Uzziah’s death, Assyria had reasserted her power in the
Near Eastern world through a new series of kings (Tiglath-Pileser III [744–727], Shalmaneser V
[726–722], Sargon II [721–705], and Sennacherib [704–681]). Much of the political intrigue in
Samaria and Jerusalem had to do with Israelite and Judean kings paying or withholding tribute to
Assyria. It is these intrigues that lie behind the two sets of narratives in Isaiah 7–9 and 36–39. In
each case Isaiah announces the deliverance of Zion, but he also foretells the exile to Babylon
(39:5–7).
The siege and fall of Jerusalem and the twofold exile to Babylon is the story of Jeremiah and
Ezekiel. The historical setting envisioned in Isaiah 40–55 is the later part of this exile, that is, the
time after the message of Jeremiah and Ezekiel has been heeded and the exiles have settled into a
new life in Babylon. The whole of this section of Isaiah is dominated by the expectation of a new
exodus—from exile, across the desert with promises of water and safe passage back to Zion, the
place where Yahweh will reestablish his dwelling. But the exiles will not receive this message of
consolation—they cannot believe that Yahweh will use the Persian Cyrus to accomplish his
purposes—and so the second exodus becomes part of a more distant future.
The theological passions of Isaiah find their focus at four points: (1) Yahweh as the “Holy
One of Israel” (a term found thirty times in Isaiah and only six times in the rest of the OT); (2)
Israel as Yahweh’s “Holy People” (62:12); (3) Zion (Jerusalem) as God’s “holy city” (48:2) and
“holy mountain” (11:9; 27:13); and (4) the inclusion of the nations (Gentiles) in his people (2:2;
52:15).
Yahweh as the “Holy One of Israel” lies at the heart of everything—Isaiah’s vision (ch. 6),
Yahweh’s justice and judgments (5:19–25), and Yahweh’s mercy and compassion as Israel’s
Redeemer (41:14; 43:3–15; 62:12). Thus in Isaiah the term holy carries both of its essential
characteristics: (1) Yahweh’s absolute “otherness”—the Creator and Sustainer of all things and
all nations, the one who has no rivals, since no other gods exist. You will not be able to miss this
theme as you read, especially when it takes the form of scathing rebuke on the “lifeless” nature
of such idols, who have eyes that cannot see and ears that cannot hear (see esp. 44:6–20). (2)
Yahweh’s absolute holiness in the moral/ethical sense. As a holy God, he requires holiness of his
people—they are to bear his likeness (compassion, love, goodness, faithfulness) rather than that
of their idols. After all, idolatry inevitably leads to injustice: The lifeless gods are unjust; their
worshipers become like them.
At the center of Isaiah’s story is Israel, redeemed but wayward, stubborn but loved, and it is
Yahweh’s relationship with them, told over and over again by pointing back to the exodus and
the Davidic covenant, that reveals his mercy and compassion. Judge them he must, but give them
up he will not—and it is here that the theme of Yahweh’s saving a “remnant” belongs to the
story. The story of this redemption thus climaxes with a servant Messiah who will redeem both
Israel and the nations by dying for them—a story that finds its fulfillment in Jesus Christ and the
cross.
The essential symbol of the relationship between Yahweh and his people is his presence with
them in Jerusalem on Mount Zion. Here is where Israel has desecrated the relationship (1:10–
25), yet here also is where Yahweh plans to restore the relationship (1:26–31) so that the nations
will join them in worship on Zion (2:1–5). Thus the book begins with a desecrated Zion that is
promised to be restored, and it ends (chs. 65–66) with the promised final expression of the Holy
City and its Holy People, which includes the Gentiles.

Rev. Elmer P. Surigao, M.Div. | Hebrew Prophets  5 
 
 There
T is mucch else that makes
m up thiis marvelouss telling of thhe biblical sttory, but wattching for
thesee several theemes, as well as being seensitive to thhe powerful iimagery andd cadences of the
poetry, should help you catcch something g of the bookk’s splendor,, as well as iits importantt place in
the biblical
b storyy.

Surrvey of Is
saiah— Issaiah, the “SShakespeare of the prophhets,” has oftften been callled the
“evaangelical pro ophet” becau use of his inccredibly cleaar and detaileed messianicc prophecies. The
“gosspel accordin ng to Isaiah”” has three major
m sectionns: propheciees of condemmnation (1–335);
histo
orical parenth hesis (36–399); and proph hecies of com mfort (40–66).
Prophecies
P of
o Condemn nation (1–35)5): Isaiah’s fi
first messagee of condemnnation is aimmed at his
own countrymen n in Judah (11–12). Chaptter 1 is a cappsulized messsage of the eentire book. Judah is
riddlled with morral and spirittual disease; the people aare neglectinng God as thhey bow to riitualism
and selfishness. But Yahweh h graciously invites them m to repent aand return to Him becausse this is
theirr only hope ofo avoiding judgment.
j Issaiah’s call too proclaim G
God’s messaage is found in
chappter 6, and thhis is followeed by the book of Immannuel (7–12). These chappters repeateddly refer
to th
he Messiah (ssee 7:14; 8:1 14; 9:2, 6–7;; 11:1–2) andd anticipate the blessingg of His futurre reign.
The
T prophet moves from m local to reggional judgm ment as he prroclaims a seeries of oraclles
again nst the surro
ounding natio ons (13–23).. The elevenn nations are Babylon, A Assyria, Philistia,
Moaab, Damascu us (Syria), Etthiopia, Egyp pt, Babylon (again), Edoom, Arabia, Jerusalem (JJudah),
and Tyre. Isaiah’s little apoccalypse (24– –27) depicts uuniversal tribbulation folllowed by thee
blesssings of the kingdom.
k Chhapters 28–3 33 pronouncce six woes oon Israel andd Judah for specific
sins.. Isaiah’s pro
ophetic cond demnation clloses with a ggeneral pictuure of internnational devaastation
that will precedee universal blessing
b (34–
–35).
Historical
H Parenthesis
Pa (36–39):
( Thiis historical pparenthesis llooks back to the Assyriian
invasion of Judaah in 701 b.c. and anticip pates the comming Babyloonian invasioon of Judah. Judah
escapes captivity y by Assyriaa (36–37; 2 Kin.
K 18–19), but they will not escapee from the haands of
Baby ylon (38–39; 2 Kin. 20). God answers King Hezzekiah’s prayyers and deliivers Judah ffrom
Assyyrian destrucction by Senn nacherib. Heezekiah alsoo turns to thee Lord in his illness and iis granted

Rev. Elmerr P. Surigao, M
M.Div. | Hebrrew Prophets 6 
 
a fifteen-year extension of his life. But he foolishly shows all his treasures to the Babylonian
messengers, and Isaiah tells him that the Babylonians will one day carry his treasure and
descendants to their land.
Prophecies of Comfort (40–66): Having pronounced Judah’s divine condemnation, Isaiah
comforts them with God’s promises of hope and restoration. The basis for this hope is the
sovereignty and majesty of God (40–48). Of the 216 verses in these nine chapters, 115 speak of
God’s greatness and power. The Creator is contrasted with idols, the creations of men. His
sovereign character is Judah’s assurance of future restoration. Babylon will indeed carry them
off; but Babylon will finally be judged and destroyed, and God’s people will be released from
captivity.
Chapters 49–57 concentrate on the coming Messiah who will be their Savior and Suffering
Servant. This rejected but exalted One will pay for their iniquities and usher in a kingdom of
peace and righteousness throughout the earth. All who acknowledge their sins and trust in Him
will be delivered (58–66). In that day Jerusalem will be rebuilt, Israel’s borders will be enlarged,
and the Messiah will reign in Zion. God’s people will confess their sins and His enemies will be
judged. Peace, prosperity, and justice will prevail, and God will make all things new.

Application to Life
1. Isaiah had an incredible grasp of the awesome character of God. As you read his
prophecy, write down the various aspects of God’s character that you find. Use the list in
your own worship of God or in prayer as you give God praise for his greatness and his
goodness. Allow your expanding understanding of God’s splendor and majesty to
increase your trust in him.
2. Evaluate your personal impact on people who are in crisis situations. What advice and
direction do you give people? Do you point them to the latest self-help books—or do you
point them to a powerful God and his promises to those who trust in him? Where do you
turn first for help when you find yourself in difficult circumstances?
3. If you aren’t prepared to tackle the entire book of Isaiah, at least acquaint yourself with
the key passages of his prophecy:
 Isaiah 1—God’s judgment on his people and his gracious call to repentance
 Isaiah 6—Isaiah’s transforming vision of the Lord and his willingness to speak for
God in his society
 Isaiah 40—God’s promised comfort for his people
 Isaiah 52–53—The Suffering Servant of the Lord

Sources
1. Wilkinson, Bruce and Kenneth Boa. Talk Thru the Bible. Nashville: T. Nelson, 1983.
2. Keyword Learning System. Atlanta: Walk thru the Bible Ministries, 1997, c1992.
3. Fee, Gordon D. and Douglas K. Stuart. How to Read the Bible Book by Book : A Guided
Tour. Grand Rapids, Mich.: Zondervan, 2002.
4. Connelly, Douglas. The Bible for Blockheads: A User-Friendly Look at the Good Book.
Rev. Grand Rapids, MI.: Zondervan, 2007.

Rev. Elmer P. Surigao, M.Div. | Hebrew Prophets  7