The Book of Isaiah, as it now appears in our Old Testament, contains far more than can be attributed to the prophet. As a whole, the book is a rather large collection of writings that were produced by a number of different authors, some of whom were separated by relatively long periods of time. For example, Old Testament scholars have long recognized that Chapters 1–39 constitute a unit that is quite separate and distinct from Chapters 40–66.
Generally, Chapters 1–39 are attributed to the prophet Isaiah. These chapters deal primarily with Judah and Jerusalem at a time when the city was still standing and when the southern kingdom was threatened with invasion by the Assyrians. The group of chapters beginning with Chapter 40 appears to have been written from the point of view of conditions that prevailed more than a century later. In fact, the writer indicates very clearly that the Babylonian captivity has existed for a long time. He believes that the punishment is nearly complete; the time is close at hand when the captives will return to their homeland and rebuild the city of Jerusalem, which has long been in ruins.
A careful reading of each of these two groups of chapters reveals that the prophet Isaiah did not write all of the first thirty-nine chapters, nor did one person write all that is contained in Chapters 40–66. Ample evidence indicates the work of several different authors. The editors who assembled the entire collection of manuscripts placed them all under the name of Isaiah because they were quite certain of those materials that belonged to him, and putting them all together indicated their location in the sacred writings rather than precise authorship of each part.
Isaiah was a prophet of the southern kingdom. His call to a prophetic life took place in the year that King Uzziah died (740 B.C.), during a critical period in the history of the nation. Uzziah was one of Judah’s greatest kings. He reigned for approximately half a century, and during this time, the kingdom enjoyed its greatest period of prosperity. Commercial relations were established with neighboring states, and the internal resources of the country were developed. However, this increase in wealth and the way in which it was distributed brought about some serious problems. The contrast between the rich and the poor reached an alarming state, which brought threats of a revolt from those who were deprived of their lands and other possessions. Then, too, there was an added threat from without, for the advance of the Assyrians against northern Israel was an indication that the time was not far distant when Judah might expect an invasion by the Assyrians. The situation was indeed ominous, but because Uzziah was a strong and able ruler, the people had confidence that he would know how to deal with these problems. Then came the startling news that the king had leprosy and would have to leave Jerusalem and live in a leper colony outside the city. Uzziah’s son Jotham, heir to the throne, possessed none of the strong and admirable qualities characteristic of his father. Instead, he was a weak and vacillating person quite unable to inspire confidence on the part of his subjects. Uzziah lived for three years in the leper colony. The news of his death brought shock and consternation to the entire kingdom.
During this time and under these critical circumstances, Isaiah became a prophet. The vision that he interpreted as his call to service is recorded in Chapter 6 of the Book of Isaiah. The scene in which the vision occurred is the Temple in the city of Jerusalem. Here the religious life of the nation was centered, and to this place Isaiah, a young man probably in his early twenties, turned in an hour when the future of his country looked especially bleak. The vision is described in considerable detail. Its essential meaning is expressed in the prophet’s deep conviction that despite Judah’s dark hour, Yahweh still controls the nations. His glory and majesty fill the whole earth. The contrast between Yahweh’s holiness and the sinful state into which the Judean kingdom has fallen is something that calls for immediate action. Someone must speak for Yahweh and communicate the divine message to the people. Knowing what a difficult task this would be, Isaiah pleads that he is quite unfit to perform it. Then an act takes place that symbolizes an inner cleansing of his heart and mind, after which he responds to the call with the words “Here am I. Send me!”
Isaiah’s ministry lasted approximately half a century, continuing through the reigns of Jotham, Ahaz, and Hezekiah. Tradition tells us that he suffered a martyr’s death during the reign of King Manasseh. His work brought him into direct contact with kings and priests, and he encountered strong opposition from both groups. At times, this opposition was so strong that he was forced to give up speaking in public and confine his ministry to a group of disciples with whom he met privately. With regard to the priests and the services that they performed, Isaiah expressed convictions that were similar to those spoken to the people of Israel by Amos and Hosea. For example, speaking for Yahweh, he says, “‘The multitude of your sacrifices—what are they to me?’ says the Lord.” And again, “Your New Moon festivals and your appointed feasts my soul hates.” He even insists that Yahweh will not listen to the multitude’s prayers: “When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood.”
