The first verse of this book names its author as Isaiah, the son of Amoz. The name “Isaiah” means “Yahweh Is Salvation.” The vision and prophecy are claimed four times by Isaiah; his name is mentioned an additional twelve times in the book. His name also occurs twelve times in 2 Kings and four times in 2 Chronicles.
The Book of Isaiah is directly quoted twenty-one times in the New Testament and attributed in each case to the prophet Isaiah.
Isaiah entered his ministry at about the time of the founding of Rome and the first Olympic games of the Greeks. European powers were not quite ready for wide conquest, but several Asian powers were looking beyond their borders. Assyria particularly was poised for conquest to the south and to the west. The prophet, who was a student of world affairs, could see the conflict that was imminent. Assyria took Samaria in 721 b.c., resulting in the fall of the northern kingdom of Israel and its people being taken into Assyrian captivity.
One of Isaiah’s purposes was to declare God’s displeasure with and judgment upon sin in Judah, Israel, and the surrounding nations. Almost all the Hebrew words for sin are employed by the prophet. A parallel purpose was to endeavor to turn God’s people away from disobedience in order to avert disaster, a purpose that was only partially successful. Perhaps the greatest purpose, however, was to lay a foundation of hope and promise for the faithful remnant of God’s people. Thus the book is full of promises of restoration and redemption, of the certain advent of the Messiah, of salvation for all the nations, and of the triumph of God’s purposes in spite of intervals of suffering.
No Old Testament book, with the possible exception of the Psalms, speaks more powerfully and appropriately to the modern-day church than the Book of Isaiah. Isaiah has been called both the “messianic prophet” and the “evangelical prophet.” He prophesied for all future ages, predicting both the first and second advents of Christ. His very name means “Salvation,” a salvation not only for those of his day, but also a salvation of the peoples of the nations for all time. This salvation issues from a Savior or Redeemer who has provided a ransom; it is always a vicarious salvation by grace. The prophetic time frame of Isaiah will not close until the Son of David rules over His kingdom of peace (2:1–5; 11:1–9; 42:1–4; 61:1–11; 65:17–25; 66:22, 23).
Isaiah speaks as powerfully to our day as he did to the society of his day. He focused a spotlight of holiness upon the sordid sins of Israel and Judah; he summoned his contemporaries to cease from their social injustice, their quest for carnal indulgence, their trust in the arm of flesh, and their hypocritical pretense of orthodox religion. He also warned of the consequences of judgment if sin continued.
After His resurrection Jesus walked with two of His disciples and “expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27). To do so He must have drawn heavily from the Book of Isaiah, because seventeen chapters of Isaiah contain prophetic references to Christ.
Christ is spoken of as the “Lord,” “Branch of the Lord,” “Immanuel,” “Wonderful, Counselor,” “Mighty God,” “Everlasting Father,” “Prince of Peace,” “Rod of Jesse,” “Cornerstone,” “King,” “Shepherd,” “Servant of Yahweh,” “Elect One,” “Lamb of God,” “Leader and Commander,” “Redeemer,” and “Anointed One.”
Chapter 53 is the greatest single Old Testament chapter prophesying the Messiah’s atoning work. No text in either Testament more completely sets forth the purpose of Christ’s vicarious death on the Cross than this chapter. It is directly quoted nine or ten times by New Testament writers: 52:15 (Rom. 15:21); 53:1 (John 12:38; Rom. 10:16); 53:4 (Matt. 8:17); 53:5 (Rom. 4:25; 1 Pet. 2:24); 53:7, 8 (Acts 8:32, 33); 53:9 (1 Pet. 2:22); 53:10 (1 Cor. 15:3, 4); 53:12 (Luke 22:37). There are also many New Testament fulfillments of details in chapter 53 in addition to the direct quotations.
The Holy Spirit is mentioned specifically fifteen times in the Book of Isaiah, not counting references to the Spirit’s power, effect, or influence without mention of His name. There are three general categories under which the work of the Holy Spirit may be described:
1. The Spirit’s operation at Creation and in the preservation of nature (40:13; see also 48:16).
2. The Spirit’s outpouring upon Israel to give them success in their rehabilitation after the pattern of the Exodus (44:1–5; 63:1–5), to protect them from their enemies (59:19), and to preserve Israel in covenant relationship with Yahweh (59:21). However, Israel must be careful not to rebel and grieve the Holy Spirit (63:10; Eph. 4:30).
3. The Spirit’s anointing upon the Messiah to empower Him for His rule and administration as King on the throne of David (11:1–12); as the suffering Servant of the Lord who will heal, liberate, enlighten, and bring justice to the nations (42:1–9); as the Anointed One (Messiah) in both His advents (61:1–3; Luke 4:17–21).
The Lord Jesus, whose earthly ministry was carried out in the power and anointing of the Holy Spirit, as Isaiah has prophesied, promised to pour out His Spirit upon the church to empower it for ministry in the fulfillment of the Great Commission.
~NSFLB
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