II. The Teachings of The Book of Isaiah
As a young man, Isaiah received his call to the prophetic ministry through an encounter with God in the temple (ch. 6). This experience was pivotal to his life’s work and formative to his theology. Most of his major theological concepts originated here.
A. The Sovereignty of God
The temple experience revealed a holy God whose glory filled the whole earth (6:3). God’s rule extended beyond Israel to include all the nations. Thus all nations come under his scrutiny (cf. chs. 13-27, oracles against the nations). Particular nations were used as his instruments, e.g., Assyria (8:6-10), as were individual rulers (44:28). Other gods were as nothing (cf. the denunciation of idols 44:9-20), and the inexhaustible power of God is praised (40:12-31) as the basis on which the restoration of the exiles is proclaimed.
B. The Holiness of God
Isaiah’s vision of God in the temple was accompanied by the cry of the seraphs, “Holy, holy, holy is the Lord Almighty.” Consequently the title, “The Holy One of Israel/Jacob” occurs twenty-six times in Isaiah (while occurring only six times elsewhere). God’s holiness carries three dimensions: (1) Otherness. God is wholly other; the Creator is separate from the creature. (2) Moral and ethical purity. Because of God’s holy character, he expected the same from his people. Most of the indictments against Judah in chs. 1-12 and 28-33 were because of moral and ethical concerns. (3) Redemption, a dimension that is often overlooked. Instructive is the number of times in chs. 40-55 that the idea of the Holy One of Israel is accompanied by a promise of salvation. When God acts in his holiness, Israel is restored (cf. 40:25; 41:14, 16, 20; 43:3, 14, 15; 47:4; 48:17; 49:7).
C. Sin
Isaiah’s awareness of the holiness of God made him aware of his own sinfulness and the sinfulness of his people (6:5). Isaiah viewed the inner, religious dimension and the outer, social dimension of sin as integrally related, and he made it his life’s work to turn his people away from their sinfulness. A paradigmatic portrayal of sin is found in the person of King Ahaz (ch. 7) and his refusal to trust God. Rather, he called on Assyria, which reduced Judah to a vassal state.
D. The Remnant
The account of Isaiah’s vision closes with a reference to the holy seed (6:13). Isaiah’s son was named Shear-jashub, “A remnant shall return” (7:3). The idea had a twofold meaning. On the one hand it was a message of judgment, for only a remnant would return. On the other hand, it was a statement of hope, for indeed a remnant would be kept to ensure the future. It was an idea that took on increasing significance in the subsequent OT history and in Christianity (cf. Ro 11).
E. Messiah
It is instructive that Isaiah saw the Lord “seated on a throne.” He saw God as the King of kings. It soon became apparent to Isaiah that no human king would be able or worthy to govern his people properly. God would have to fulfill that role by providing a divine/human king; an anointed one, a Messiah.
Isaiah’s predictions of such a king are found in 9:2-7 and 11:1-16, which became increasingly influential not only throughout the book of Isaiah (32:1-20; 61:1-11), but through subsequent OT history. They came to fruition in the person of Jesus of Nazareth.
F. Suffering Servant
Four servant poems are found in the book (42:1-4; 49:1-6; 50:4-9; 52:13-53:12). While the identity of the servant is unclear, it is certain that his role is that of redemptive sufferer on behalf of his people. This model became central in the life and ministry of Jesus.