I. Isaiah (ישעיהו).—Isaiah prophesied chiefly during the Assyrian
invasions in Palestine in the reign of Uzziah, Jotham, Ahaz, and
Hezekiah, kings of Judah. The book is divided into two main sections,
separated from each other by the narrative of Sennacherib’s invasion
and defeat, Hezekiah’s illness and recovery, and the congratulatory
message of the Babylonian king to Hezekiah (chaps, xxxvi. to xxxix.).
The first section is divided into five parts with separate headings:—
(1.) Chap. i.—This prophecy was probably repeated by Isaiah many times
from the beginning to the end of his prophetic mission. The Israelites
in Jerusalem and Judah are rebuked for their rebellion against God,
which has brought a series of misfortunes upon the nation; God does not
accept their sacrifices unless they return to Him and improve their
conduct. They will be punished, but the punishment is only the means
for their purification. When this effect is obtained their redemption
will follow.
(2.) Chaps. ii. to v.—The fulfilment of the mission of the
Israelites—the Messianic period—is depicted, when the Israelites will
be so perfect in the knowledge and the worship of God, that all nations
will seek enlightenment and guidance in the house of the God of Jacob.
The prophet shows his brethren how they receded from that aim, and,
estranging themselves from the Almighty, trusted in things that are
powerless. But all these things, grand and high as they may appear,
will prove worthless, and the glory of God will in the end be
recognised. The prophet illustrates the conduct of the Israelites and
their punishment in the beautiful parable of the vineyard (v. 1–7). As
special sins are named: greediness, lust, mockery, and injustice. The
punishment threatened is the invasion of a cruel conqueror.
(3.) Chap. vi.—On the occasion of the death of King Uzziah, who had
presumed to approach God and to offer incense in the Holy of Holies,
contrary to the Law, and was punished with leprosy, Isaiah had a vision
in which he despairingly contrasted the infinite holiness of the
Almighty with his own sinfulness, living as he did among people of
unclean lips. He is reassured, and shown that his sin is removed when
his words are inflamed by the holy fire taken from the altar of God. He
must, nevertheless, not expect a speedy effect from his words to the
people; they will continue in disobedience and bring upon themselves
continued punishments, but ultimately, when the leaves have fallen off,
the stem will remain—a seed of holiness.
(4.) vii. to xii.—The invasion of Judah by Pekah, king of Israel, and
Rezin, king of Aram, brings to light the want of faith in God and His
word on the part of Ahaz, king of Judah. Isaiah, taking with him his
son Sh’ar-yashub (“A-remnant-will-return”), a reminder of punishment
and of redemption, rebukes Ahaz, and gives him a sign (אות): “The
young woman is with child, and will bear a son, and call his name
Immanuel” (עמנו אל “God-is-with-us”). “Cream and honey shall he eat,
when he will know to reject the evil and to choose the good.” By this
sign Ahaz is informed (1) that at the time of the birth of the child
Judah will be freed from the armies of the two kings, and the name
Immanuel was to be the expression of thanks for the delivery; (2)
another more serious invasion of the Assyrians will come and devastate
the country; and after their departure the Israelites will not have any
corn or bread; “cream and honey will every one eat that is left in the
midst of the land.”
The invasion of Syria and Palestine by the Assyrians is also foretold
in the very name of Isaiah’s own son, Maher-shalal-’hash-baz (“The
spoiler hastens to be quick with the spoil”). In spite of such dark
prospect the prophet sets forth the testimony and the lesson (תעודה,
תורה): “Hope in the Lord, though He hides His face from the house of
Jacob. For often have people in affliction seen great light.” “A child
[7] has been born unto us, called The Almighty, the Eternal, the Prince
of Peace, devises wonders, for the purpose of increasing the dominion
and establishing endless peace upon the throne of David and his
kingdom, to order it and support it by judgment and righteousness from
now even for ever” (ix. 5, 6). The Assyrian invasion is a punishment
for the sins of the Israelites, and its success will continue so long
as the Israelites refuse to repent and to return to God. This, however,
will ultimately come to pass, and Ashur will then receive the penalty
for his insolence and presumptuousness. Israel will in the end be
guided by a wise and just ruler, who will spring forth from the roots
of Jesse. The Messianic times will then begin, and amidst universal
peace all mankind will join in the praises of God.
(5.) xiii. to xxxv.—This group of prophecies was probably delivered
during the Assyrian invasion. Isaiah takes a survey of the neighbouring
states, their conduct in times of success, and their well-deserved
punishment in the immediate or the remote future. The prophecies are
directed against Babylon, Plesheth, Moab, Damascus, Egypt, Ashdod,
Babylon, Dumah, Arab, the Assyrian Shebnah, Tyre, Edom, and Ephraim.
Great confusion will ensue, amid which Judah will suffer much, but he
will ultimately be delivered through the Divine intervention, and will
thus be strengthened in his faith in God. Isaiah rebukes Judah for
seeking help from Egypt against Assyria, because such an act indicates
want of faith in God. It is only the Almighty that can help in times of
distress.
(6.) xxxvi. to xxxix.—The historical chapters which intervene between
the two large prophetical sections of the book conclude with an account
of Hezekiah’s conduct towards the Babylonian ambassadors, and the
rebuke he received of Isaiah, who announced to the king that the
Babylonians would one day be conquerors of Jerusalem.
(7.) xl. to xlviii.—The prediction of the Babylonian exile is followed
by comforting messages and by the good tidings of the promised
Restoration. Contrasting the omnipotence of God with the helplessness
of earthly powers and idols, the prophet calls for absolute faith in
God, who has already appointed the conqueror of Babylon and the
liberator of the exiled Jews.
(8.) xlviii. to liv.—It is not only deliverance from exile that the
Jews have to hope for, but far greater things. The people of the Lord
are to become glorious, and to be the source of salvation to all
mankind. They will suffer at the hand of the nations, but the latter
will ultimately see what wrong they have done to Israel.
Notwithstanding all apparent obstacles, this prophecy will be
fulfilled.
(9.) lv. to lx.—The prophet exhorts the people to follow the word of
God, to abandon idolatry, and to be sincere in their prayer and
repentance; only then might they hope for salvation. God has punished
Israel, but the redeemer will come unto Zion.
(10.) lxi. to lxvi.—Encouragement is given especially to the ענוים
“the meek,” “the broken-hearted;” the day of vengeance is announced
against the haughty and sinners. The prophet prays to God, and God
answers him with the promise of the ultimate triumph of the ענוים and
יראי יי “the meek and the God-fearing.”
2. Jeremiah (ירמיה).—Jeremiah prophesied in the thirteenth year of
Josiah, and continued to prophesy during his reign and that of his
successors, and after the fall of Jerusalem, but it is not certain how
long he lived after the destruction of the Temple, and where he died.
He was the son of Hilkiah, of the priests in Anathoth, in the tribe of
Benjamin. He was exposed to cruel persecutions, but these did not deter
him from delivering the Divine message with which he was entrusted to
the king and to the people. The prophecies of Jeremiah were written
down by Baruch, at Jeremiah’s dictation (chap. xxxvi.), but the book
was seized by King Jehoiakim, and burnt by him. The Book of Jeremiah,
in our Bible, is probably the copy made later on by Baruch, and
mentioned in Jer. xxxvi. 32.