Introduction.
The name of the author of this book is often written in two versions: the prophet Isaiah and the prophet Isaiah. But the first option can be considered correct, since it is in this form that this name is translated into Russian in the generally accepted Russian Synodal translation of the Bible.
The book of the prophet Isaiah is one of the most popular in the Bible, and of the prophetic books it is perhaps the most studied and most often quoted. Here are some of her verses that are especially famous among theologians: 1:18; 7:14; 9:6-7; 26:8; 40:3.31; and the entire chapter 53.
The book is written in the beautiful expressive language of oriental poetry, which breathes with epic power. The images and pictures created by Isaiah are majestic and grandiose. The value of his book, among other things, is determined by the large factual material concerning the life of Jewish society in the second half of the 8th and early 7th centuries BC. The personality and preaching of Isaiah are inseparable from the city of Jerusalem, because in the environment of this city he grew up , in which he was called to ministry, and in which he taught for many decades.
Isaiah's passionate sermons were directed against the hypocritical piety of his fellow citizens, who were increasingly falling away from the Holy One of Israel. God will bring all this to judgment, Isaiah proclaimed, calling sinners to repentance. However, while announcing the coming judgments, he invariably reminded of God’s “remnant”, of those who remain faithful to the Lord, and through whom He continues to act on earth.
More than any other prophet, Isaiah spoke of a great kingdom to come, which Israel would enter through the Servant of the Lord, the Lamb of God, who would appear in the flesh. According to Blessed Jerome, Isaiah “so vividly expounded all the mysteries of Christ... as if he were writing about what had already happened.” It is no coincidence that he is called the evangelist of the Old Testament.
Many spiritual mysteries were indeed revealed to Isaiah. An undoubted bearer of higher knowledge, he was at the same time an active public figure of his time, striving with all his might to encourage people to live in accordance with spiritual ideals.
Miracles performed by the famous prophet
Having the gift of performing miracles, Saint Isaiah, filled with the presence of the Holy Spirit, saved the city from thirst during the siege of its enemies. The Prophet prayed at the foot of Zion, and at his request the Lord opened the bowels of the earth, from where a source of spring water gushed out. This spring was called Siloam, which means sent by the Most High. It was with water from this spring that Jesus ordered the young man born blind to wash himself, after which he received his sight.
King Hezekiah fell ill and was very afraid to die, Isaiah prayed for him before God. The Creator, at the request of the prophet, granted the king another 15 years.
Isaiah served the people and kings for 60 years, remaining in communion with God. It was through this saint that the Jews learned about the coming of the Messiah, God and man in one guise. He calls Jesus a sprout from dry ground, a new tribe of the Jewish people, as the Lord spoke about Him. The Savior in the prophecies did not stand out among people in any way, and was sometimes despised by society.
The prophet Isaiah recorded prophecies about the coming of the Messiah
According to the righteous man, the Teacher of Nations, the Founder of the Kingdom on earth, filled with peace and love, will be born of an immaculate Virgin, but will be crucified for the sins of the world, like a sheep, silently went to the cross.
Author.
The author of this book was Isaiah, the son of Amos (1:1); his name, which sounds like "Yesha-ya-gu" in Hebrew, means "the blessedness of Jehovah." Although more is known about Isaiah than other prophets, not enough is known about him. Tradition says that he was of a royal family and was related by blood ties to King Uzziah, however, there is no exact evidence on this matter. But the fact that Isaiah came from an aristocratic family is beyond doubt, as is the fact that he had personal, direct relationships with kings (at least two of them; 7:3; 38:1; 39:3) and high priests. contacts.
Isaiah was married (8:3) and had two sons: Shearasuba (7:3) and Mager-she-lal-hash-baza (8:3). Based on Isaiah's revelation (described in chapter 6), some have suggested that he served as a priest, but we find no evidence for this in the book.
The year of Isaiah's death is unknown, but he probably outlived King Hezekiah, who died in 686 B.C., and whose life he wrote (2 Chron. 32:32). He probably survived the Assyrian king Sennacherib, who was killed in 681 BC (Is. 37:38). Since the ministry of the prophet began shortly before the death of King Uzziah (790-739 BC), it lasted at least 58 years (if we take the year 739 (6:1) as its beginning, and the end coincides with the year of death Sennacherib, i.e. by 681).
According to legend dating back to the 2nd century AD, Isaiah was martyred by order of King Manasseh (686-642 BC). Justin the Martyr, who lived approximately 100-165 A.D., wrote that the great prophet was given a painful execution, sawed off alive with a saw (a hint of this can be seen in Hebrews 11:37).
Note that in the New Testament Isaiah is mentioned by name 22 times, more than any other of the Old Testament prophets. The Evangelist John mentions Isaiah as the author of the text he quotes from Isa. 53:1 (John 12:38), also said in Isa. 6:10 (John 12:39-40). Several passages from Isaiah are “attributed” to Isaiah. 40-66, which are quoted in the New Testament (Isa. 40:3 - in Matt. 3:3; Mark 1:2-3; John 1:23; Isa. 40:3-5 - in Luke 3: 4-6; Isaiah 42:1-4 - in Matthew 12:17-21; Isaiah 53:1 - in Romans 10:16; Isaiah 53:4 - in Matthew 8:17; Isaiah 53 :7-8 - in Acts 8:32-33; Isa. 65:1 - in Rom. 10:20). There is reason to believe that the Lord Jesus Christ, who quoted from the Book of the Prophet Isaiah, perceived him as the author of this book. In Luke. 4:17-19 says that Jesus was “handed the book of the prophet Isaiah,” which He opened to read from it what was said in Isaiah. 61:1-2.
According to the content, the book can be divided into two parts (from the 1st to the 39th chapter and from the 40th to the 66th chapter): the first part is predominantly accusatory in nature, the theme of the second part is mainly consolation, in view of the upcoming Babylonian captivity.
From Isa. 1:1 it follows that Isaiah prophesied and taught during the reigns of several kings of Judah: Uzziah (790-739), Jotham (750-732), Ahaz (735-715) and Hezekiah (715-686). The “crossing” of dates is explained by the fact that sons often ascended the throne during the lifetime of their fathers, that is, they began to reign as their co-rulers. Note that due to different approaches to dating the Hebrew reigns, the corresponding dates differ in different studies by 2-3 years. Regarding the time of the reigns of Ahaz and Hezekiah in the introduction to chapters 36-39.
This entire period of Israeli history was a time of continuous struggle, both political and spiritual. The Northern Kingdom (Israel) was increasingly inclined to decline and in 722 BC suffered its last crushing defeat from Assyria. It would seem that the same fate awaited the Southern Kingdom, Judea, but Judea survived. It was in this situation that Isaiah “rose up” to address the people of Judah.
He urged him to trust in God, who, through Moses and David, promised him a kingdom of glory. The main message of the prophet, which he sought to convey to the hearts of his fellow tribesmen, was: do not rely on Egypt or any other “foreign power”, because the only protector you need is the Lord.
Contemporaries of Isaiah were the prophets Hosea and Micah. In what they and Isaiah said, one can see well-known parallels (more on this in the Introduction to the book of Micah). But the Book of the Prophet Isaiah is “the most comprehensive” both in meaning and content.
The theme of the “high road” is heard from the beginning to the end of the book (Isa. 11:16; 19:23; 35:8; 40:3; 62:10). The theme of the “remnant”, more characteristic of the first part (10:20-22; 11:11,16; 28:5; 37:4,31; 37:32), however, appears in the second (46:3) .
The theme of establishing truth and justice on earth unites the first part of the book (9:7; 11:4; 16:5; 28:6; 32:16; 33:5) and its second part (42:1,3-4; 51 :5). Repeatedly throughout the book, words such as “peace” and “joy” appear.
ISAIAH THE PROPHET BOOK
I. The Doctrine of God. Researchers note the special theocentricity of the theology of the 1st part of I. p. k. (Weinberg. 2003. P. 151). Its main themes are indicated in the words of the prophet: “...The Lord is our judge, the Lord is our lawgiver, the Lord is our king; He will save us" (Isaiah 33:22). In the proclamation of the prophet. In Isaiah, God reveals Himself as Holy, as King, as Judge and Savior.
1. The prophet speaks about the holiness and omnipotence of God more often than about His other properties: “... and the Lord of hosts will be exalted in judgment, and the Holy God will reveal His holiness in righteousness” (5.16). The word “Holy” ( ) is key in the prophet’s sermon; it appears 35 times in the book, and the names of the Lord “Holy of Israel” (5.19; 12.6; 24) and “Lord of Hosts” are some of the most frequently used. The holiness and greatness of the Lord were revealed to the prophet at the moment of his calling, when Isaiah in the temple saw God sitting on a throne surrounded by seraphim singing His holiness: “Holy, Holy, Holy is the Lord of Hosts! the whole earth is full of His glory!” (6.3). The holiness of God requires that man also be holy, which means complete dedication to God and devotion to Him. God expects from man a free readiness to heed His call (6.8-9).
Prophets Daniel, Jeremiah, Isaiah. Icon from c. Nativity of the Most Holy Our Lady of Ferapontov Monastery. OK. 1502 (KBMZ) Prophets Daniel, Jeremiah, Isaiah. Icon from c. Nativity of the Most Holy Our Lady of Ferapontov Monastery. OK. 1502 (KBMZ) Isaiah also teaches that the basis of piety is faith, trust in God (7.9; in this he is close to the prophet Amos). But faith cannot be manifested only in rituals. It should extend to a person’s entire life, actions, and moral consciousness. “When you come to appear before My face, who demands that you trample My courts? Bear no more vain gifts: smoking is disgusting to Me; I can’t stand the new moon and Saturdays, holiday gatherings: lawlessness and celebration!.. stop doing evil; learn to do good, seek justice, save the oppressed, defend the orphan, stand up for the widow” (1. 12-13, 16-17). It is obvious that Isaiah’s preaching about moral purity as a necessary condition for holiness goes back to the words of the Lord in the law of Moses: “Be holy, for I, the Lord your God, am holy” (Lev 19.2; Exodus 19.6).
2. God as King and Judge. In Isaiah's sermon, the Lord appears as the King of the Jewish people (Isa. 6.5; 24.23). God is the only true King; He is the Lord of all nations. He acts in the events of world history. Even wicked conquerors serve as His providential instruments (5.25-29). In Israel He carries out His purposes. He takes care of it, like a caring winegrower about his plantings (chapter 5). But He is not like the gods of the pagans, who promise benefits in exchange for sacrifices. “The Holy One of Israel” will give His vineyard to be trampled underfoot if it does not bear good fruit. Human sin cannot destroy the plan of the divine economy. The Lord will always protect the remnant who remain faithful to Him.
One of Isaiah’s favorite names for God is “Lord of hosts” - “God of armies” is found in the 1st part of the book ca. 50 times. Isaiah portrays the Lord of hosts as a formidable Judge of both individuals (Isaiah 38 - Hezekiah's illness) and nations (chapters 13-23). Only through divine justice “those who live in the world learn the truth. If the wicked are shown mercy, he will not learn righteousness, will commit evil in the land of the righteous, and will not look upon the greatness of the Lord” (26. 9-10).
3. Isaiah often speaks of the omniscience of God and the presence of God in the world He created. “Woe to those who think to hide themselves in the depths to hide their plans from the Lord, who do their deeds in darkness and say: “Who will see us?” and who will recognize us? What recklessness! Can a potter be considered like clay? Will the product say about the one who made it: “He did not make me”? and will the work say about its artist: “He does not understand”?” (29. 15-16; cf.: 37. 28). The Lord is not only a formidable Judge, Creator of the universe and man (37.15), but at the same time also a personal, “close” God, who hears both the words of the prophet and the request of every grieving person (Isa. 38 - the prayer of King Hezekiah) (cf. Weinberg. 2003. P. 152). The idea of the co-presence of God among people (cf. Is 33.22) is expressed most clearly in the famous title of the Messiah: “God is with us” ( ) (cf. 7.14; 8.8; Ps 45.8, 12) .
4. The idea of Divine Providence in world history is clearly expressed in the prophecies of Isaiah about the invasion of Judea by foreign peoples (Is 5. 26-30; 7. 18-20; 8. 7-8; 9. 11-15; 10. 5- 6). However, these nations themselves are only an instrument in the hand of God to punish the Jews: “O Assyrian, the rod of My wrath! and the scourge in his hand is My indignation!” - says the Lord (10.5). No one can resist the Divine will - some nations will rise, others will fall. “This is the decree decreed upon the whole earth, and behold the hand is stretched out upon all nations: for the Lord of hosts has decreeed it, and who can revoke it? His hand is stretched out, and who can turn it away? (14.26-27). Warning Israel and foreign nations about coming disasters, Isaiah clearly states the purpose of Divine punishment is to “humble pride.” Thus, the prophecy about Tire says: “The Lord of hosts has determined this to disgrace the arrogance of all glory, to humiliate all the famous people of the earth” (23.9; cf. prophecy about Babylon - 13.11). In reflections on the political situation of neighboring kingdoms (13-23) prophet. Isaiah is close to the prophets Ezekiel (Ezekiel 25-32) and Daniel with their revelation about the Divine plan of judgment and salvation of nations (cf. Rizhsky. 1987. P. 131; Bruggeman. 2009. P. 205).
5. True knowledge of God is one of the important themes of I. p.k. Already at the beginning of the book, the Lord denounces the people: “An ox knows its owner, and a donkey knows its master’s manger; But Israel does not know Me, My people do not understand” (Isaiah 1:3). The call to knowledge of God in Isaiah has common features with the prophecies of Hosea and Amos, for it is based on the conviction of the Jews in external worship of God. “Why do I need the multitude of your sacrifices? says the Lord. I am satisfied with the burnt offerings of rams and the fat of fattened cattle, and I do not want the blood of bulls and lambs and goats” (1. 11; cf. Hos. 5. 4; 6. 6). Or: “And the Lord said: Because this people draws near to Me with their lips, and honors Me with their lips, but their heart is far from Me...” (Isa. 29. 13; cf. Am 5. 21-24). True knowledge of God is impossible without turning to God, without a moral change in personality and the desire to do good, to live in truth (Isa. 1. 16-18). If Isaiah, like other prophets, compares the forgetfulness of God with fornication (1.21; cf. Hos. 5.4 “the spirit of fornication is within them”), then true knowledge of God is with “walking in the light” (Is. 2.5) . Isaiah contrasts the idea of the “spirit of fornication” as oblivion of the Lord with the image of the Messiah, who will have “the spirit of wisdom and understanding... the spirit of knowledge...” (11.2).
6. Moral conditions of salvation. The very name of the prophet means “The Lord saves” or “The Lord is salvation.” The idea of “salvation through righteousness” sounds like a leitmotif in Isaiah’s sermon. “Zion will be saved by justice, and her converted sons by righteousness” (1. 27; cf. 1. 17, 26; 9. 7; 11. 3-4). The terms “truth” ( ), “justice” ( ) (1. 21, 26, 27; 5. 7, 16, 23; 9. 7; 10. 22; 28. 17) are key in the theology of Isaiah (Rad. 1975 . P. 149). God carries out His impartial judgment based on how a person relates to truth and justice. “And I will make judgment the standard and righteousness the balance; and the refuge of lies will be destroyed with hail..." says the Lord (Isaiah 28:17). Due to neglect of the truth and trampling on justice, the people will lose Divine mercy (5. 5-7). Isaiah contrasts the real state of affairs with the truth and the fair Judgment of the promised Messiah (11.3-4; 16.5). But it is also obvious that the condition for a person’s salvation is his attitude towards his neighbor. Thus, the words of the prophet sound completely evangelical: “Learn to do good, seek truth, save the oppressed, defend the orphan, stand up for the widow. Then come and let us reason together, says the Lord. Though your sins be as scarlet, they will be as white as snow; if they are red as crimson, they will be white as wool” (1. 17-18; cf. Matthew 25. 31-46).
II. Eschatology. A number of aspects of biblical eschatology were illuminated in Isaiah's sermon: the coming of the day of the Lord; the coming of the Messiah; the meeting of the scattered exiles in Jerusalem; Judgment of nations; salvation of the remnant; resurrection of the dead; renewal of nature. To refer to the Day of Judgment, the prophet uses several words. terms, eg. “that day” (“And it will come to pass in that day: the remnant of Israel and those who escaped from the house of Jacob will no longer trust in him who defeated them, but will put their trust in the Lord, the Holy One of Israel, wholeheartedly” (Is 10:20)). In addition, Isaiah speaks of the “last day”: “... it will come to pass in the last days that the mountain of the house of the Lord will be set at the top of the mountains and will be exalted above the hills, and all nations will flow to it” (2.2). Most often, the prophet uses the expression “day of the Lord” (about 40 times), denoting the day of God’s decisive action in history. In the representation of Isaiah and his contemporary, Prophet. Amos (Amos 5. 18-20) the day of the Lord is the day of Divine Judgment, when the Lord “... will... judge the nations, and will expose many nations; And they will beat their swords into ploughshares, and their spears into pruning hooks...” (Isa. 2.4; cf. 11.4). On the Day of the Lord, just divine punishment will overtake all the guilty: “For the day of the Lord of hosts is coming on everything that is proud and arrogant and on everything that is exalted, and it will be humiliated...” (2. 12; cf.: 13. 6, 9).
1. Prophecies about the Messiah. Isaiah was the first of the prophets to clearly announce the Messiah-Savior as a Person. His coming is anticipated in the prophecy of the Child Immanuel, whose name means “God with us” (7.14). The birth of the true Anointed of the Lord is associated with the last Epiphany. In the 2nd messianic prophecy, the descendant of David is called “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (9.6). In the 3rd Messianic prophecy, written probably in the last years of the prophet's life, almost all traces of the political understanding of the Messiah disappear (11. 1-9). Isaiah shows in a number of places that the Kingdom of the Messiah will restore harmony not only between man and God, but also between man and nature. There will be universal reconciliation, “the wolf will live with the lamb.” True faith, coming out of Jerusalem, will attract “all nations” to itself, who will leave hostility and beat swords into plowshares (2. 1-4). Egypt and Assyria, which then embodied the image of a cruel idolatrous enemy, will not only be defeated by God, but also “healed.” “...And the Egyptians, together with the Assyrians, will serve the Lord” (19. 19-23).
Prophet Isaiah. Protection of the Most Holy Mother of God. Icon. XVIII century (KGOIAMZ)
Prophet Isaiah. Protection of the Most Holy Mother of God. Icon. XVIII century (KGOIAMZ) In the prophecies of Isaiah, in comparison with other Old Testament prophets, the revelation of the Personality of the Deliverer is given with the greatest completeness. The Messiah is true God and real man. According to the Divine essence, He is the Son of God, born of God the Father (9. 6-8); by human nature He is the Son of Man, born of a Virgin ( ) (7.14). According to humanity, the Messiah comes from the root of Jesse, from the descendants of David (11.1). The Spirit of the Lord rests on Him, the spirit of wisdom and reason, the spirit of advice and strength, the spirit of knowledge and piety (11.2) (Grigoriev. 1902. P. 302).
The first messianic prophecy (Isa 7. 14-15). Isaiah's prediction about the birth of Immanuel (Isaiah 7.14) is addressed to the Jewish king Ahaz and is a sign of the deliverance of Jerusalem from the invasion of the troops of the Syrian-Israeli coalition of the kings Rezin and Pekah (7.1). Although Ahaz refused to ask for a sign from God, the Lord gives the Jewish people “a sign: behold, a virgin will be with child and give birth to a Son, and they will call His name Immanuel” (7.14; cf. Matthew 1.23). The messianic meaning of the prophecy was always rejected by Jewish exegesis, since the Jews attributed it to King Hezekiah, the son of Ahaz (Iust. Martyr. Dial. 67). In Christ. traditions prophecy Isa 7. 14 - evidence of the unmarried birth of the Lord Jesus Christ (Matthew 1. 23) (Iust. Martyr. I Apol. 33; Idem. Dial. 66; Ioan. Chrysost. In Matt. 5).
The divine-human image of the Messiah is revealed more fully in the prophecy of Isaiah 9.1-8. The prophet speaks of the coming greatness of Galilee. “Formerly the land of Zebulun and the land of Naphtali were humbled; but what follows will exalt the seaside route, the country beyond Jordan, the pagan Galilee” (Isa. 9.1). The culprit of these changes will be the mysterious Baby (9. 6-7). Isaiah predicts that the Child born of the Virgin will receive divine titles (Wonderful ( ), Counselor ( ), Mighty God ( ), Everlasting Father ( ), Prince of Peace ( )) and “the increase of His government and peace” will have “no limit on the throne of David and in his kingdom...” (9.7; cf. 2 Kings 2.12-16). The Christological understanding of this prophecy is an integral feature of Christ. exegesis (already in Matthew 4. 12-16; Iust. Martyr. I Apol. 35 and many others).
Isa 11. 1 - 3rd prophecy about the origin of the Messiah from the royal family of David: “And a branch ( ) will come from the root of Jesse, and a branch ( ) will grow from his root” (cf.: Is 4. 2; 2 Sam. 7. 12 -16). The messianic meaning of prophecy is recognized not only by Christians, but also by Jewish tradition. The anointed one will appear when the trunk of the house of David is cut down; It will grow like a shoot coming from the root; He will overcome evil by the Spirit of the Lord. Speaking about the spiritual gifts of the Messiah, Isaiah clarifies: on Him rests “the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness” (Isaiah 11:2), they indicate the special election of the Anointed One and the cessation of prophetic ministry among the Jews (Iust. Martyr. Dial. 87). The Messiah will carry out just judgment and will kill the wicked with the spirit of His mouth (Isa. 11. 3-4; cf. Ps. 9. 6). Already in the NT these words are understood as the defeat of the Antichrist by Christ (2 Thess. 2.8).
2. The kingdom of the Messiah and the salvation of the remnant. In the 1st part of the book of the prophet. Isaiah not only foreshadows the circumstances of the origin of the promised Messiah (Isa 7. 14; 11. 1), the main features of His ministry (9. 1-8; 11. 3-5), but also depicts in detail His Kingdom (2. 1-5; 11. 6-16). It will be established “until forever” (9. 6-7), all nations will be included in it (2. 2; 11. 10), it will spread to the ends of the earth (2. 3; 11. 10). In addition to the temporal and spatial differences from the Kingdom of Judah, the Kingdom of the Messiah is different in essence, for it is based on truth ( ) and truth ( ) (11.5). The most important feature of the Kingdom of the Messiah will be universal reconciliation (2.4), which the prophet portrays as the final victory over evil. “They will not do evil or harm in all My holy mountain, for the earth will be filled with the knowledge of the Lord, as the waters cover the sea” (11.9). The reconciliation of the warring parties ( ) in the Kingdom of the Messiah will be the result of turning to God not only the Jews, but also the pagans (2.3; 11.10).
The salvation of the remnant is an important theme in Isaiah’s eschatology (cf. the symbolic name of one of the prophet’s sons: “Shear-yasuv” - “the remnant will be saved” (7.3)). In the “last days” the Lord will return the remnant of His people from dispersion in Assyria, Egypt, Babylon, to gather the sons of Israel to Mount Zion (11.11-12). The theme of “returning the remainder” is typical for many. prophets, probably first found in Amos (Amos 5:5). It is also indicated at the beginning of I. p.k., when Isaiah, denouncing the Jews for their apostasy from God, says: “If the Lord of hosts had not left us a small remnant (), then we would have been the same as Sodom, we would have been like Gomorrah "(Isaiah 1:9). These words are not only a warning to Israel that not all will be saved, but also a hope that not all of Israel will perish. “And it will come to pass in that day, that the remnant of Israel and those who escape from the house of Jacob will no longer trust in him who defeated them, but will put their trust in the Lord, the Holy One of Israel, wholeheartedly. The remnant will turn, the remnant of Jacob, to the mighty God” (10. 20-21).
3. An important element of the eschatology of the prophet. Isaiah has an idea of Mount Zion, which he calls “the mountain of the Lord” (2.3). This is not only the political capital of Judea, but also the place where the Lord lives, where His temple is located, a place to which many will turn. peoples. “And many nations will go and say: Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths; For out of Zion will come the law, and the word of the Lord from Jerusalem” (2. 3-4; cf.: 8. 18). During Assyria. invasion, the prophet compares Zion to a tent in a vineyard (1.8), emphasizing that. his insecurity. This is due to the invasion of enemies, but first of all, the people’s apostasy from God, the lack of “truth and justice” among the Jews. Prophet Isaiah, however, not only denounces the inhabitants of Jerusalem, but also expresses the hope that Zion will regain its former glory, as under David: “...then they will say about you: “a city of righteousness, a faithful capital”” (1. 26). In the “last days” Zion will become the place of service of the Messiah, to whom the pagans will turn and where the remnant of Israel will return (11.10-12; cf. Matthew 25.31). On that day, a meal will be prepared in Zion for all nations (Isaiah 25:6; in the Christian tradition, these words are understood as a prophecy about the sacrament of the Eucharist).
4. At the end of the prophecy about the day of the Lord (in the so-called Apocalypse of Isaiah - Isaiah 24-27), Isaiah speaks of the resurrection of the dead: “And he will destroy on this mountain the veil that covers all nations, the veil that lies on all nations. Death will be swallowed up forever, and the Lord God will wipe away tears from all faces, and will take away the reproach of His people throughout the whole earth...” (25. 7-8; cf.: 26. 19; 1 Cor. 15. 54; Rev. 7. 17; 21.4). This hope is expressed more clearly in Isaiah 26:19: “Your dead will live, your dead bodies will be raised! Rise up and rejoice, you cast down in the dust: for Your dew is the dew of plants, and the earth will cast out the dead.” The author's confidence in the bodily resurrection of the dead is also recognized by representatives of biblical criticism, who deny that chapters 24-27 belong to the prophet. Isaiah (Brüggeman. 2009. P. 207; in traditional exegesis the authenticity of these chapters is not questioned, see: Yungerov. 2006. P. 104-112).
The prophecy about Babylon in Isaiah 13-14 also has eschatological content, in which there are direct references to the time of captivity (Isaiah 14:1-2). It paints a picture of the fall of a proud ruler who tried to put his will above the will of God (14. 12-20).
Purpose of writing.
Isaiah's main purpose was to remind his readers of the special relationship they had with God as members of the covenant community of Israel. Like other writers of the prophetic writings, Isaiah was aware of the covenant God made with Abraham (Gen. 12:2-3; 15:18-21; 17:3-8,19), according to which Israel received a promise from above that he, a) enters into a special relationship with God; b) will take possession of the land of Canaan, and c) will become a blessing to other nations.
Isaiah also knew about the covenant concluded by God with Moses, which was given to Israel after the exodus from Egypt and repeated by Moses to that generation of Israelis who were to enter the promised Palestine. Everything God promised Israel through Moses was recorded in the book of Deuteronomy and included stern warnings along with potential blessings. Blessings will follow as members of the community live in accordance with the Mosaic covenant (eg, Deut. 28:1-14). But if they violate the commandments and provisions of the covenant, they cannot avoid severe punishment (Deut. 28:15-68).
However, based on what was said in the Abrahamic Covenant, Moses could have expressed confidence that even if the people were expelled from their borders, the day would come when the Lord would again return them to the Promised Land and ultimately rest them in His kingdom. Isaiah was guided in his preaching by the same knowledge, who called on the people of Judea to restore with God the kind of relationship that was provided for by the Abrahamic and Mosaic covenants.
He did not let his contemporaries forget that their sinful lifestyle would bring upon them a terrible punishment. The people will not escape God's judgment, Isaiah declared (the dominant theme of the first part of the book), but in the end the Lord will “restore” Israel to its land (the second part of the book; Deut. 30:1-5), because this was promised by Him to Abraham .
Based on what was said in Deut. 28:49-50,64-67 Isaiah could not help but come to the conclusion that not only the Northern, but also the Southern Kingdom (Judah) was doomed to exile. Hence the focus of his book on two categories of people: a) those of his contemporaries who lived in oblivion of their covenant obligations as enshrined in the Mosaic Law, and b) those future generations who would find themselves in exile.
Isaiah called on the first, who had trampled on obedience and holiness, to come to their senses and return to them, and to the second, he consoled them on the basis of what God had promised: in the future He would nevertheless return His people to the Promised Land and establish His kingdom of peace and prosperity. The theme of “comfort” dominates Isa. 40-66. Noteworthy is the repeated repetition in these chapters of the word “comfort” (in various grammatical forms); in some verses it occurs twice or even three times (40:1; 49:13; 51:3,12,19; 52:9; 57:18; 61:2; 66:13) while in chapters 1-39 only once (at 12:1).
Ultimately, the redemption of Israel must come from the “ideal Servant,” the Messiah, who will fulfill what the “slave nation” failed to fulfill. This is explained in the so-called “Songs of the Servant” in the second part of the book of the Prophet Isaiah (42:1-9; 49:1-13; 50:4-11; 52:13 - 53:12).
However, chapters 40-66 contain and emphasize something more than just the idea of redemption from sin, namely, the idea of a change on the scale of the cosmos, of the Lord restoring the order in the universe that He originally established. So, if in chapters 1-39 the emphasis is on the coming judgment of sin, then the theme of chapters 40-66 is the atonement for this sin and the change in people and in the universe that will result from the atonement.
Isaiah had the most exalted conception of God as the greatest personal Power at work in history. In the world He created, not a single event occurs without His will, although He stands outside His creation and rises immeasurably above it.
In ancient times in the Middle East, proper names carried a much greater semantic load than they do now. They, in particular, could indicate some feature of a person or “foreshadow” his character, or “correspond” to him. In light of this, attention is drawn to the important role that the meanings of God's names play in a number of Isaiah's prophecies.
Thus, Isaiah uses the name “Lord” (Yahweh) more than 300 times, thereby emphasizing its special significance, because the Lord is the name of the God of the covenant. Isaiah often uses (in both parts of the book) the name Elohim, translated as “God.” It is noteworthy that in chapter 40, which begins the “section of comfort,” the name “God” is used 7 times (verse 1, 3, 8-9, 18, 27-28).
The use of the abbreviated form El is especially characteristic of chapters 40-48, where the Lord speaks of His sovereign power over other “gods.” The word El appears four times in the Hebrew text where God speaks of Himself: “I am God” (43:12; 45:22; “El” is used twice in 46:9). Repeatedly, and especially often in chapters 1-39, Isaiah resorts to the name Adonai, or its abbreviated form Adon (translated as “Lord”); this name of God testifies to His dominion over the world He created.
As a complex name of God in the Book of the Prophet Isaiah, Yahweh Tsvaot, or Hosts, sounds more often than others, which means “Lord Almighty”, or “Lord of armies” (meaning spiritual, heavenly armies). In the first part of the book it is used 46 times, and in the second 6. It is easy to see that this “compound name” connects the name of the God of the covenant (Yahweh) with His name as the One who rules over all the powers of heaven.
10 times God is called by Isaiah “the Lord, the Lord of Hosts,” 12 times “the God of Israel,” and 25 “the Holy One of Israel.” He is called “Redeemer” 13 times in chapters 41-63 alone (which emphasizes God’s redemptive activity in relation to Israel); It is noteworthy that, in addition to these thirteen times, God is called “Redeemer” in the Old Testament only once, in the Book of Job (Job 19:25). In some cases, Isaiah calls the Lord “the Holy God,” “the God of Jacob,” and “the Mighty One of Israel.”
