The Book of Isaiah was written between the 8th-6th centuries BC and attributed to three authors: Isaiah son of Amoz who prophesied in the 8th century; an exile disciple called Second Isaiah; and a post-exilic writer called Third Isaiah. Isaiah forms the idea that Jerusalem has a future with God as a city of justice and peace. The book contains prophecies, indictments of Israel/Judah for failing to create a just society, and hope for those disillusioned by the lack of progress. It conveys that a society of peace is possible when people cooperate with God's plans for justice.

1. The Prophet Isaiah
Presented by Mary Patricia Storms
Fall 2013
Our Lady of Presentation Parish

2. A trio of writers
□ The Book of Isaiah is attributed to three
authors:
 an 8th century prophet named Isaiah,
son of Amoz(Chapters 1-35)
An disciple of the prophet who lived
during the Exile, called Second Isaiah
(Chapters 40-55)
A post-exilic writer called Third Isaiah
(Chapters 56-66)

3. Timeline
□ Written between the eighth and sixth
centuries BC

4. Some background
□ Isaiah forms the idea that Jerusalem has a
future with God, a city that will be blessed
with justice and peace
□ Often read in synagogue to parallel the
Torah
□ New Testament citations of Isaiah are
second only to the Psalms.
□ Lumen Gentium cites Isaiah on peace and
justice and uses the images of Light.

5. Structure
□ Isaiah 1–39
□ Indictment of Israel and Judah (1:1–5:30)
□ The Book of Emmanuel (6:1–12:6)
□ Oracles against the Foreign Nations (13:1–
23:18)
□ Apocalypse of Isaiah (24:1–27:13)
□ The Lord Alone, Israel’s and Judah’s
Salvation (28:1–33:24)
□ The Lord, Zion’s Avenger (34:1–35:10)
□ Historical Appendix (36:1–39:8)

6. Structure
□ Isaiah 40–55
□ The Lord’s Glory in Israel’s Liberation (40:1–
48:22)
□ Expiation of Sin, Spiritual Liberation of Israel
(49:1–55:13)
□ Isaiah 56–66

7. Themes
□ Isaiah I: condemns political, social,
economic structures that create
classes of excessive wealth and
extreme poverty
□ Temple and liturgy protected those
who oppressed the poor instead of
working for justice.

8. Themes
□ Isaiah 2: there is a future for Jerusalem
despite the destruction caused by the
Babylonians
□ Temple and liturgy protected those
who oppressed the poor instead of
working for justice.

9. Themes
□ Isaiah 3: There is hope for those
disillusioned by the lack of progress for
the society of Jerusalem.
□ A society of peace and justice is
possible when the people cooperate
with God’s plans.

10. Motifs
□ God is the Holy One of Israel
□ The Lord is unlike any other god
□ The Lord does not act as Jerusalem
expects
□ God is one; God is unique
□ The word “redeemer” is connected with
God.

11. Motifs
□ Jerusalem/Zion
□ The Lord demands justice; Jerusalem crushes the
poor
□ God is holy; Jerusalem looks for power through
alliances with other nations and their gods
□ God says Jerusalem’s sins are paid for; Jerusalem
does not believe
□ God is always faithful to Jerusalem and assures a
glorious future.

12. Isaiah’s Prophecies
□ Jewish Reader
□ Looking for the final
redemption of
Jerusalem
□ Appearance of
Messiah who will
restore Jerusalem’s
glory
□ Christian Reader
□ Looking for the
coming of the
new and eternal
Jerusalem

13. Jerusalem’s Future
• 1:1-12:6: Jerusalem’s infidelity and a
prayer for the future restoration.
• The name “Isaiah” means “God saves”
• Israel has been unfaithful, but God has
not
• Worship without justice is empty ritual
• Apocalyptic worldview: sin can be
expiated by repentance; choose life, not
death.

14. Anarchy, chaos and judgment
□ Jerusalem will collapse because of her
failure to create a just society
□ God will eliminate those who create
corruption but will save those who are
just.
□ The rich will lose everything.
□ God will be present

15. Song of the Vineyard (5)
□ The vineyard produces sour grapes
despite the owner’s care; the owner
asks the people for advice.
□ Those who are wealthy will suffer;
justice will be restored by God.

16. The Prophet’s Call (6)
□ Turning point in history – Uzziah’s reign is
over
□ Call takes place in temple, in the
presence of the seraphim (snakes or
angels? – either way, terrifying)
□ Isaiah’s message will be on deaf ears

17. Emmanuel prophecies
□ Ahaz’s political policies will not result in
lasting peace and stability
□ Judah needs to fear God,
not other nations
□ God is the rock of salvation
□ Isaiah’s words are to be preserved
□ Ode to Israel

18. The shoot of Jesse (11)
□ Idealistic view
□ Coming of king will be accompanied by
taming of wild animals
□ Israel and Judah will be re-united under a
king from the family of David
□ The remnants of Israel and Judah will be
gathered.

19. Oracles
□
□
□
□
□
□
□
□
□
□
Babylon
Assyria
Philista
Moab
Damascus
Ethiopia
Egypt
Dumah
Arabia
Whole earth
□ Other gods
□ Other nations
□ Second against
Babylon
□ Edom
□ Jerusalem
□ Shebna/Eliakim
(royal counselors)
□ Tyre and Sidon
(ports)

20. Final Oracle against Edom
□ God can spare no energy or resource
when battling evil – on earth or in
heavens
□ People of Judah hated people of
Edom

21. Radical Shift (35)
□ Zion’s Joy and Glory
□ Transformation of desert, etc.
□ God’s plans for Zion transcend current
history.
□ Providing water for Israel is common
biblical image linked to salvation
□ Lame will walk, Blind will see

22. Threat to Jerusalem
Retelling of information in 2 Kings during
the reign of Hezekiah
 Egypt is unreliable ally
 Assyrians say they are in charge of
God bc they took Jerusalem
 Hopelessness of Jerusalem’s situation

23. Saving Jerusalem (37)
and her king (38)
□ Narrow escape from Assyrians; people
do not believe God will allow
Jerusalem to fall…ever.
□ Hezekiah is spared from a serious illness
after an appeal to God (for 15 more years.)
□ Eventually, Hezekiah will die and
Jerusalem will fall.

24. Liberation (40)
□ Voice of hope
□ Handel’s Messiah…
□ Consequences of justice
□ Jerusalem/Zion is an abandoned and
barren wife who is restored to her
husband and fertility.
□

25. Isaiah (40)
□ Words of the rulers of the city:
□ What must happen for city to be restored:
□ Level pathways
□ Life-giving desert
□ Exiles will be led by God back to Jerusalem
□ God, who can change the course of history, is
concerned with the individual lives of exiles

26. Who is the Lord?
□ Series of rhetorical questions
□ Part One: God is Creator of all the
universe
□ Part 2: parodies religious beliefs of the
nations.
□ All nations will stand in judgment
□ No longer will a monarchy rule; all the
people as a whole are responsible for
justice.

27. Servant Songs
□ 42; 49 & 50
□ John the Baptist
□ Simeon’s canticle
□ Refer to Jesus as this servant.

28. Metaphors for the Lord
□ Mighty Warrior
□ Woman in labor
□ Shepherd
□ Isaiah is not hesitant to use feminine
metaphors for God

29. Sins (44)
□ God has no choice but to abandon
Israel because of their history of
sinfulness.
□ Still, God holds Israel close.
□ God is shown through real people, not
in statues, idols or other images like the
gods of the nations.

30. Cyrus of Persia
□ Under Cyrus, Jerusalem will be
restored.
□ God is not restoring the monarchy;
□ God is doing something entirely new.
□ The nations will join Judah in
recognizing God as king.
□ Babylon will not survive

31. The Suffering Servant (52-53)
□ The servant will be exalted after total
humiliation.
□ Suffering is not only caused by
sinfulness, but sometimes is needed to
advance God’s work in the world.

32. New Jerusalem
□ Because of the altered status as a
nation, religious identity is very
important.
□ Sabbath observance
□ Circumcision
□ Dietary laws
□ All nation are called: observe the laws

33. Justice
□ God will establish justice when Judah
demonstrates she is ready to live justly
and stop oppressing the poor.
□ God always acts for the oppressed
□ When Judah is ready, God will take her
as his bride and queen.

34. □ A lament: Can you hold back, Lord,
after all this? Can you remain silent
and afflict us so severely?
□ Those who remain obstinate will be
treated horridly.