Theology of Isaiah

I.                   Overview

For many people, the Westminster Confession of Faith provides a systematic and concise understanding of the Holy Scriptures, God, and His creation. The Westminster Confession of Faith is organized into thirty-five chapters to systemize the entire Bible into topics such as the Holy Scriptures, God and of the Holy Trinity, God's Eternal Decree, Creation, and Providence. Amazingly, the Old Testament book of Isaiah produces a very different picture of God and theology. 

The book of Isaiah could be called the Holy Bible in miniature. Numerous theology themes fill the pages of the prophet Isaiah’s sixty-six chapters. Many biblical scholars believe that the Old Testament book of Isaiah is a theological masterpiece filled with insights into the glory and nature of the living holy God. Because of the book of Isaiah’s length, some people find Isaiah’s book hard to grasp.[1]

Of all the books of the Holy Scriptures, the book of Isaiah provides a complete picture of the true and living God. Isaiah describes the living and true God as unique and transcendent (beyond our experience). Yet, Isaiah reveals the holy and exalted God as our Immanuel, “God is with us” (see Isaiah 7:14). The true and living God is close and near to the humble of heart who seek and love Him (Isaiah 57:15; see also Psalm 145:18). Therefore, the living God’s nearness prepares Isaiah’s readers to receive the living God incarnate (in human flesh) as Immanuel, Christ Jesus our Savior (see Matthew 1:23).

Isaiah’s name means, “Yahweh is salvation”[2] or the “the LORD saves.”[3] The book of Isaiah calls on all people to turn away from their many false saviors and gods to the only true and living God, Yahweh, for our salvation (e.g., see Isaiah 45:21). Isaiah proclaims the only way to receive the God’s salvation and blessings is through our wholehearted surrender and trust in Him and not any other false gods, foreign nation, nor military alliance (e.g., see Isaiah 7:1-25).

Moreover, the book of Isaiah also tells the story of God’s righteous judgment on His sinful and rebellious people through the great Exile (see Isaiah 5:7, 24-30). However, Isaiah also declares God’s redemption and restoration (see Isaiah 40:1-2). The living God promises to cleanse and preserve a faithful remnant that will glorify Him among the nations and demonstrate that He alone is the true and living God (see Isaiah 6:13; Isaiah 53:6, 10). Isaiah promises the holy God will set aside a faithful remnant for Himself (Isaiah 4:2-3; Isaiah 6:13).

Furthermore, the book of Isaiah promises the coming Kingdom of God, and God’s Kingdom will be centered in Zion (new Eden or the new Jerusalem) (e.g., see Isaiah 59:20). In the book of Isaiah, the Holy One of Israel identifies Himself with holy Zion, His symbolic dwelling place (see Isaiah 18:7; Isaiah 24:23; Isaiah 27:13; Isaiah 56:7; Isaiah 60:1-22). Isaiah promises Zion will be populated by God’s faithful, merciful, and obedient people, and ruled by God’s Righteous Servant, the Messiah (Christ) (e.g., see Isaiah 1:27-28; Isaiah 33:5). God’s Righteous Servant will build Zion on the power of mercy, holiness, and goodness rather than oppression and injustice (see Isaiah 62:11).

The Holy One of Israel is a key phrase in Isaiah. The Holy One is the King (see Isaiah 6:5), the righteous and just One (see Isaiah 26:7), the incomparable God (see Isaiah 40:25), and the Redeemer of His faithful people (see Isaiah 41:14). Even more, the Holy One of Israel is filled with power and strength (see Isaiah 52:10). Isaiah describes the true and living God as holy and morally perfect (see Isaiah 6:3, 5). God’s holiness requires our purity, holiness, and goodness (see Isaiah 1:15-20; Isaiah 5:7; Isaiah 6:3-5; Isaiah 33:14-15). Anyone coming to the Holy One must worship Him in wholehearted reverence, obedience, and awe (see Isaiah 66:1-3).

Moreover, the Creator and Holy One of Israel is just, and His justice (mishpat) is part of His divine order (e.g., see Isaiah 5:7; Isaiah 16:5; Isaiah 56:1-2). The theme of God’s justice and righteousness runs throughout all of Isaiah e.g., Isaiah 1:17, 21-23; Isaiah 5:7-23; Isaiah 32:6-7; Isaiah 58:2). The living God rules and governs His world with justice (e.g., see Isaiah 5:16; Isaiah 10:22; Isaiah 30:18). For the LORD God loves justice, and He hates evil, robbery, and wrongdoing (e.g., see Isaiah 5:16; Isaiah 61:8). The Holy One of Israel also looks for justice from His people toward all people, especially the poor, widows, and the oppressed (e.g., see Isaiah 5:7; Isaiah 10:1-2). The living God blesses and rewards those who also seek justice, good deeds, and righteousness (Isaiah 30:18; Isaiah 56:1-2; see also e.g., Psalm 11:7; Matthew 5:10).

God’s nature as justice explains the prophecies of judgment, which condemn the leaders and wealthy for their injustice. God’s vengeance is just, because people get no worse than they deserve (e.g., see Isaiah 3:9-11; Isaiah 13:11; Isaiah 59:18). Moreover, God’s justice explains the prophecies against the Gentile nations because of their oppressive, proud, and unjust ways. Justice is central to God, and humans are condemned for failing to uphold God’s justice in His world (see Isaiah 28:17; Isaiah 29:21). Justice demands relating rightly to God and dealing fairly and mercifully with our fellow human (Isaiah 1:21; see also Micah 6:6-8; Zechariah 7:9; Matthew 22:34-40; Luke 10:25-37). 

The Good News is that the Holy One of Israel is also our Redeemer that seeks, rescues, and saves all who seek Him and turn from sin and wickedness (see Isaiah 49:7). In the book of Isaiah, the living God promises to send His Righteous Servant to cleanse and atone for our sins and rebellion (Isaiah 53:4-10; see also John 3:16-17; 2 Corinthians 5:21; Colossians 2:13-14). The Holy One promises to wash away one’s filth and promises to be present with His faithful and obedient people (e.g., see Isaiah 12:6; Isaiah 35:8-9; Isaiah 62:12).

Even more, Isaiah declares the living God’s Righteous Servant, Jesus the Messiah, will usher in a just and merciful world (e.g., see Isaiah 9:7; Isaiah 11:2-5; Isaiah 16:5; Isaiah 32:1-2), and His Spirit will transform the world into a place of justice, righteousness, and peace (Isaiah 25:4; Isaiah 32:15-17; Isaiah 61:1-2; see also Luke 4:16-20). God’s Righteous Servant will proclaim the new order of justice and righteousness to the world (see Isaiah 42:3-4). When God’s Kingdom is fully established, the world (Eden or new Zion) will too be just and righteous (Isaiah 1:26; Isaiah 28:6; see also 2 Peter 3:13).

Finally, Isaiah proclaims Good News for all people, not just Israel (see Isaiah 52:7). Particularly, Isaiah proclaims Good News to the poor, oppressed, the blind, the prisoner, and needy, whose rights have been denied by the rich and powerful of society (see Isaiah 61:1-4). Even more, Jesus as God’s Righteous Servant receives His Father’s just judgment on as a willing substitute (Isaiah 52:13-53:12; see also e.g., Romans 6:22-23; 1 Peter 3:18). As God’s Righteous Servant, Isaiah promises He will bring God’s glorious light to all nations and all people (Isaiah 9:1-2; Isaiah 42:7; see also Matthew 4:15-16).

B.     Setting

The book of Isaiah starts around 740 BC, at the time of King Uzziah’s death (see Isaiah 1:1; Isaiah 2:1; Isaiah 6:1). King Uzziah, also known as Azariah in some biblical translations, ruled in Judah, the southern kingdom of Israel, from 792 to 740 BC (e.g., see 2 Kings 14:21-22; 2 Kings 15:1-7, 13, 30, 32, 34; Chronicles 26:1-23). Isaiah lived at a crucial time, midway between the founding of the kingdom under Saul and David, and its eventual destruction.[4] Sadly, a civil war split and divided the Israelites into the North (Israel) and the South (Judah) after King Solomon’s death (see 1 Kings 11:9-13; 1 Kings 12:16-20). The prophet Isaiah lived in the more religious southern kingdom of Judah where Jerusalem and the Temple were located (see Isaiah 1:1). The prophet Isaiah ministered and served as an advisor for four kings of Judah – Uzziah, Jotham, Ahaz, and Hezekiah (e.g., see Isaiah 1:1; Isaiah 6:1; Isaiah 7:1; Isaiah 37:2-39:8).

When Isaiah began his prophetic ministry, Judah and Israel seemed strong and wealthy. However, the prophet Isaiah saw people using their power and wealth to harass and oppress the poor, the widow, the orphan, and the alien (e.g., see Isaiah 1:16-20, 23; James 1:27). Men went around drunk, and women cared more about their clothes than their neighbor’s hunger and the oppressed (e.g., see Isaiah 3:16-24; Isaiah 5:7-12). People gave “lip service” to God with their outward religious ceremonies, rituals and fasts, and they kept up an appearance as righteous and good, but inwardly they neglected mercy, truth, justice, and goodness (e.g., see Isaiah 1:10-15).

Also, during this time, Judah faced a major crisis from the Assyrian empire. The Assyrian conquest reached southwestward from its homeland in what is now northern Iraq toward its ultimate destination, Egypt.[5] The small nations of the Mediterranean coast, including Israel and Judah, stood in Assyria’s path. Assyria took Galilee and much of Israel’s territory east of the Jordan River.[6] However Assyria would be satisfied only with total control of Israel, Judah, and all the other smaller nations in the area.

During King Uzziah’s reign as king of Judah, Judah has a strong army (see 2 Chronicles 26:11-15). After Uzziah’s death, ungodly King Jotham and King Ahaz began to reign as king of Judah.[7] Then, God gave Isaiah a vision to reveal that He is the true King and Lord not only of Judah but the ENTIRE world (see Isaiah 6:1-8). After seeing the living and glorious God, Isaiah gave a message to King Ahaz to trust in the living God because God is dependable (see Isaiah 7:1-25). However, King Ahaz ignored Isaiah’s message to trust the living God, and he foolishly placed his trust in human efforts and human alliance (e.g., see 2 Chronicles 28:16-21; Isaiah 7:1-12). After King Ahaz’s death, eventually good King Hezekiah ruled Judah. This time King Hezekiah heeded Isaiah’s warning and trusted in the ling God to protect Judah. King Hezekiah and the people of Judah relied on God’s faithfulness, and as promised, God rescued the nation from the Assyrians (see Isaiah 37:21-36). Regrettably, the people of Judah did not remain faithful to God after King Hezekiah’s death. As a result, God eventually allowed Judah to be defeated by the evil Babylonians in 586 BC (see 2 Kings 25:1-21; Jeremiah 52:12-27).

However, the prophet Isaiah assured both Israel and Judah that the living God is still faithful to His those who are continually faithful and obedient to Him (see Isaiah 6:13). The living God promised comfort, restoration, and salvation to God’s faithful people (Isaiah 40:1-2; see also Ezra 1:1-4).

II.                Doctrine of Isaiah

A.    True Religion

The beginning chapters of Isaiah gives the prophet’s definition of “true religion.” In Isaiah 1:10-27, living LORD Almighty censored the leadership of Israel and Judah because of their multiple sins and rebellion against their fellow brothers and sisters. The LORD Almighty was sick of the people’s many outward religious sacrifices, ceremonies, offerings, prayers, and rituals as they continued in sin and wickedness (see Isaiah 1:11-15). The leaders, wealthy, and influential members of Israel and Judah were filled with murder, injustice, brides, thief, and oppression (Isaiah 1:15-16, 23; see also Isaiah 5:7-24). The people of Israel and Judah, particularly the rulers and elders, defrauded the poor, lied and cheated, and they stole and mistreated the fatherless, widows and the oppressed (e.g., see Isaiah 3:13-24; Isaiah 59:1-15).

The prophet Isaiah encouraged the people to stop their sin and wickedness and do good, be fair and help the poor, the fatherless, and widows (Isaiah 1:16-17; see also James 1:27). If they would seek and do goodness, righteousness, and mercy for the poor, fatherless, and widows, the LORD Almighty promised to remove their sins, make the people as white and pure as snow, and pour out His abundant grace from heaven (Isaiah 1:18-19; see also Matthew 23:23). However, the LORD warned Israel and Judah if they continued their path of wickedness and sins against the poor, the fatherless, and widow, it will lead to His wrath and destruction (see Isaiah 1:20-25, 28-31).

The Holy God reveals Himself Holy and Righteous as practiced by the community of faith. Thus, God's people who use His name in worship gives God a bad name with their bad acts. If they claimed alliance to a Holy God, Israel and Judah were expected to embody the LORD’s character. The LORD's righteousness as seen in the righteousness of His people. Thus, according to Isaiah theology, the LORD calls upon His creation to do good and not evil, do justice to the disadvantage, stop hypocritical religious, and feed the poor. Justice, mercy, and faithfulness are more important to the LORD than our religious rituals, ceremonies, and fasting (e.g., see Isaiah 58:3-6; Isaiah 59:14-15). Orthodoxy is not an excuse for callous orthopraxy.

In the book of Isaiah, the LORD promises a coming Ruler that will eliminate oppression and injustice and bring the LORD’s justice and mercy for all nations and all people (Isaiah 30:18; see also e.g., Hosea 2:19; Matthew 23:23). The LORD’s Righteous Servant will be filled with the LORD’s Spirit and bring forth justice to throughout the nations, and not just for Israel and Judah (see Isaiah 42:1-4). The Lord Jesus Christ fulfilled the prophet Isaiah’s predictions as during His public ministry, the Lord Jesus went around doing good, performing acts of compassion, and mercy for all (e.g., see Matthew 4:23-25; Matthew 9:35-36; Acts 10:36).

B.     God is the Holy One of Israel

Throughout the Old Testament book of Isaiah, the living God is called the Holy One of Israel. The theme of God as the Holy One of Israel unites all sixty-six chapters of the entire book of Isaiah (e.g., see Isaiah 1:2-4; Isaiah 31:1). God as the Holy One of Israel means that God demands our wholehearted love, honor and honor (e.g., see Isaiah 6:3; Isaiah 66:1-2). Even more, the Holy One of Israel also commands His people to be holy and reflect His holiness in His creation (see Leviticus 11:44; Leviticus 20:26; Psalm 34:9). All that God does is motivated by His holiness. In fact, the entire goal of redemptive history is to acknowledge God as holy (see also Revelation 4:8), and God’s people are to imitate God’s holiness (see Isaiah 4:3; Isaiah 10:20, Isaiah 49:7; Isaiah 60:9).

C.    No god Compares with Yahweh

Next, the prophet Isaiah proclaims that the Holy One of Israel (Yahweh) is unlike any other god or religion. The book of Isaiah declares that Yahweh is incomparable, and He is sovereign over all the nations (see Isaiah 40:15-18). Isaiah ridicules all manmade objects of worship as meaningless (see Isaiah 40:19-20; Isaiah 44:14-20). In fact, the entire polytheistic religious system is like a block of stone or of wood overlaid with precious metal with no real divinity (see also Isaiah 41:7; Isaiah 44:9-20). Thus, Isaiah teaches only Yahweh is the only true and living God of the world (see Isaiah 66:1-2). Yahweh is too big to be represented by an image as NOTHING compares to the holiness, perfection, and glory of Him. Only Yahweh knows the future, the beginning from the end, and the entire sweep of history (see Isaiah 41:21-29; Isaiah 46:8-11).

D.    Trust Yahweh vs. Fear of Humans

Because there is only one true and living God (Yahweh), Isaiah repeatedly declares throughout the book of Isaiah that the LORD God (Yahweh) is the One to wholeheartedly trust and not to fear humans (e.g., see Isaiah 31:1). In fact, trusting God first and foremost for all our needs and protections and not fearing humans is an important theme of Isaiah as well as the entire Holy Scriptures (Isaiah 2:22; Isaiah 17:7-8; Isaiah 22:11; see also e.g., see 2 Chronicles 32:8; Psalm 146:3; Jeremiah 17:5-9). The prophet Isaiah repeatedly encourages Israel and Judah to trust in God and not trust in humans (e.g., see Isaiah 7:1-17; Isaiah 31:1; Isaiah 51:12-15).

Notably, the prophet Isaiah declares to King Ahaz at Isaiah 7:9: “If you do not stand firm in your faith, you will not stand at all.” This same verse can be translated, “if you will not be Amen, then you will not be Amen” This is a wordplay. Sadly, King Ahaz failed to trust in God even when the prophet Isaiah gave Ahaz a salvation oracle, Immanuel (see Isaiah 7:14). However, Ahaz’s son King Hezekiah was given a second chance, and Hezekiah trusted in God and defeated the mighty Assyrian army with the help of Almighty God (see Isaiah 36:1-37:38).

E.     The Watchmen

Finally, Isaiah declares that God's holy prophets and leadership are God’s watchmen (Isaiah 56:10-11; see also Jeremiah 6:17; Ezekiel 33:7). As God’s watchmen, God’s holy prophets and leaders are to warn others of sin, wickedness, and other spiritual dangers in the world (Isaiah 58:1; see also Jeremiah 25:4-6). Moreover, God’s calls His holy prophets and leaders to encourage the people to wholeheartedly love, honor, and obey God and His Word (e.g., see Jeremiah 31:6; Ezekiel 3:17-21).  If God’s holy prophets and leaders will not lead the people in God’s righteous ways, God will punish these prophets and leaders for the people’s sins, rebellion, and wickedness (e.g., see Ezekiel 3:17-21; Ezekiel 33:7-9).  

III.             Eschatological Themes of Isaiah

The book of Isaiah has numerous eschatological themes linked to the future hope for Zion and a Righteous Servant that will reign in Zion with the King of glory. These themes are part of the future picture of the book of Isaiah.

A.    Eden and Zion Theology

The theology of Isaiah envisions a new Eden in the future, and this Eden is a future image of Zion. In the future Zion, the sin and rebellion of Genesis 3 that corrupted all aspects of life – spiritual, psychological, social, and physical – will be reversed and all creation will be restored (see Isaiah 11:1-16; Isaiah 35:1-10). Isaiah draws on motifs from Genesis and creation such as Abraham and the patriarchs (see Isaiah 51:1-3). In the future, there will be a restoration with a new heaven and earth and a new Jerusalem like the book of Revelation (see Isaiah 65:17-25). Thus, the spiritual corruption and sin of Israel and Judah in Isaiah chapters 1 through 5 will be transformed in Isaiah chapters 60 through 66 into a holy and beautiful worship community that reflects God’s holiness originally planned in Eden. Moreover, the glory of future Zion will be for all people – the nations, and the nations will bring their wealth to Zion (e.g., see Isaiah 60:1-5). Yahweh will be established as the King of Zion and the whole world be remade with the recreation of Zion (see Isaiah 66).

B.     David Theology

Importantly, the prophet Isaiah along with the other Old Testament prophets predict a coming King from the line of David (Isaiah 11:1; see also e.g., 2 Samuel 7:12-16; Psalm 132:11; Jeremiah 23:5; Matthew 1:1).  This coming King from David's family line will rule and reign as the Spirit-Anointed King of all the world – the Messiah (Isaiah 11:2; Isaiah 9:6-7; Isaiah 59:20-21; Isaiah 61:1-2; see also Matthew 2:2; Revelation 22:16). This Anointed King sitting on David’s throne will establish justice, mercy, and peace (Isaiah 11:4; Isaiah 16:5; Isaiah 32:1, 16; Isaiah 33:5; Isaiah 42:1; see also Matthew 12:18-21). This King will rule over the whole world, and the Spirit will rest on Him (see Isaiah 11:1-10). The Messiah will the righteous Judge, and He will delight and smell out the truth in the fear of Yahweh (God) to reveal one’s true motives and heart intentions (Isaiah 11:3-5; see also 2 Corinthians 2:14-16). Furthermore, Isaiah predicted the Anointed King will have a nose for justice and righteousness (see Isaiah 11:4-5).

Moreover, the nations that will seek the Anointed King from David’s family line as their King (see Hosea 3:4-5; Amos 9:11; Zechariah 12:7-8; Zechariah 13:1; Ezekiel 37:21). Most important, Isaiah predicts a victorious and Anointed King and Messiah that will complete the conquest where the nations will fall at His feet as He rules and reigns as King (see Isaiah 9:6-7).

C.    The Destiny of the Nations

Throughout the book of Isaiah, a constant theme is the destiny of the nations as originally planned by God through His servant, Abraham (Genesis 12:3; Genesis 18:18; Genesis 26:4; see also Galatians 3:8). Yet, Isaiah’s predictions for the nations are paradoxical. Isaiah envisions the destructions of the nations (e.g., see Isaiah 35:4; Isaiah 41:11; Isaiah 49:25-26; Isaiah 54:15). Even more, Isaiah envisions Israel’s victory over the nations and the nations coming to Israel (e.g., see Isaiah 10:26; Isaiah 19:1-4; Isaiah 31:8; Isaiah 49:26). Significantly, Isaiah predicts the nations of the world will become subservient to Israel (e.g., see Isaiah 19:21-25; Isaiah 49:22-23; Isaiah 45:14).

Nevertheless, Isaiah envisions the nations will participate in God’s salvation. To bring salvation to the world, Isaiah predicts God will send His Righteous Servant as a Light to the nations and the nations will stream to Zion (e.g., see Isaiah 2:2-4). Isaiah’s future prediction is the opposite of Exodus theology because it will be an eisodus of the redeemed remnant of Israel and the Gentiles will come to God.

D.    The Servant of the Lord

Importantly, Isaiah envisions the coming Righteous Servant of the Lord throughout all sixty-six chapters of the book of Isaiah. In fact, the word “servant” occurs exactly 40 times in Isaiah. However, who is the Lord’s servant? The prophet Isaiah is named as God’s servant (see Isaiah 20:3). At Isaiah 22:20, God calls Eliakim the son of Hilkiah His servant. Moreover, Isaiah identifies David as a servant of the Lord (see Isaiah 37:35) and Moses as God’s servant (see Isaiah 63:11).

Furthermore, Isaiah identifies Israel or Jacob as God’s servant that He has formed (see Isaiah 41:8-9; Isaiah 44:1-2, 21; Isaiah 45:4; Isaiah 49:3). The living God redeemed His servant Israel to obey His righteousness commands and serve Him as God’s witness and light to the nations (see Isaiah 43:10; Isaiah 48:17-20). However, Isaiah called Israel blind and deaf messengers of God that have not faithfully obeyed God (see Isaiah 42:18-19), and Israel needed God’s forgiveness (see Isaiah 44:21-22).

Nevertheless, Isaiah envisions the perfect Israel and perfect Vine in God’s Righteous Servant that will establish justice, light, and righteousness to the nations (Isaiah 42:1-4; see also John 15:1, 5). Isaiah predicts a coming Righteous Servant of the Lord that will suffer and atone for Israel’s sins (see Isaiah 52:13-53:12). Moreover, God’s Righteous Servant witnesses and proclaims redemption to all people (see Isaiah 61:1-4; Isaiah 62:1-5). This Righteous Servant of God is obedient and represents the godly in Israel. Jesus Christ fulfilled the role of the Righteous Servant envisioned by Isaiah (e.g., see Matthew 12:18-20; Luke 4:16-20). 

IV.             Raw Theology: Isaiah Theology in Metaphor

Many terms can be used to describe the living God. God is described as omnipotent, infinite, invisible, impassible, unchangeable, immutable, and transcendent. However, the theology of Isaiah gives many metaphors or comparison to describe the living and true God. The book of Isaiah paints a beautiful and colorful picture of God. No one can match Isaiah’s imagery.[8]

A.    God is the Vinedresser

In the book of Isaiah, the prophet describes God as the Farmer and Cultivator that tends and cares for His vine, Israel and Judah (e.g., see Isaiah 5:1-7; Isaiah 27:2-6). As the Farmer and Cultivator of the vineyard, God expected good fruit from His vineyard (e.g., see Isaiah 5:7). Sadly, God’s vineyard – Israel and Judah – were unfaithful and produced bad and inedible fruit (Isaiah 5:7-24; see also Ezekiel 15:1-8).

B.     God is the Rock

Also, Isaiah describes the living God as our refuge, fortress, and protection (Isaiah 17:10; see also Psalm 46:1, 7, 11). The living and true God is our everlasting Rock we can depend upon for our all our needs and shelter (e.g., see Isaiah 26:3-4; Isaiah 31:8-9, Isaiah 32:8, Isaiah 44:8). Therefore, Isaiah declares to God’s people not to be afraid or discouraged for the LORD God is our strength, victory, and protector (Isaiah 41:10, 13-14; Isaiah 43:2, 5; Isaiah 44:2; see also Romans 8:31).

C.     God is the Potter

Throughout the entire book of Isaiah, the living and true God is described a Potter (e.g., see Isaiah 29:15-16). The living God as the Potter formed and created all life (e.g., see; Isaiah 45:9; Isaiah 64:8). As the Potter, Isaiah teaches it is folly to question or criticize God's ways as the Potter (see Isaiah 45:9). Instead, Isaiah teaches that all humans must love, honor, and submit to the living God as our Potter and Creator (e.g., Isaiah 29:16).

Remarkedly, Isaiah’s theology connects the living God as the Great Potter to Genesis 2. In Genesis 2, God is described as forming man or Adam from the dust of the earth (see Genesis 2:7). In the book of Isaiah, God is forming the nation of Israel as He originally formed man (see Isaiah 43:1, 21; Isaiah 44:2; Isaiah 45:18). Thus, Isaiah describes the living God creating all things not by fiat or speaking as in Genesis 1 but as a Potter (yatzar).

D.    God is Father

Moreover, the book of Isaiah describes the living God as our loving and loyal Father (e.g., see Isaiah 1:2; Isaiah 63:7-64:11). Isaiah teaches that even if others forsake us the true and living God would always be your loyal Father (e.g., see Isaiah 63:15-16; Isaiah 64:8). Moreover, Isaiah describes the living God as our Ancestor, Father and Potter, that created all humankind, particularly Israel (e.g., see Isaiah 45:10-11).

E.     God is our Husband and Lover

Moreover, the book of Isaiah teaches that the true and living God of all the earth is our faithful Husband and Lover (e.g., see Isaiah 54:5-10). God is jealous and passionate for His creation as Husband. The living God longs to live inside and delight in His creation (e.g., see Isaiah 62:4-5). In Isaiah 62:4-5, the phrase “My delight is in her" is a translation of “Hephzibah” and this is a sexual image that God loves Israel intimately and passionately as a faithful Husband and Lover (Isaiah 65:19; see also Psalm 45; Jeremiah 3:14; Hosea 2:7, 19).

F.     God Is Mother

Furthermore, Isaiah describes God as our loving and tender Mother (see Isaiah 46:3-5). The living God carries Israel as in His womb – rehem as a pregnant mother, and He tenderly nourishes and feeds His people (see Isaiah 46:3-4; Isaiah 44:2; Isaiah 49:1, 14-16). Because God is our Mother, we have no reason to accuse nor fault Him (see Isaiah 45:9-11). God is our comforting, caring, and nurturing Mother that gave birth to His people (see Isaiah 66:8-14).

G.    God is the Owner and Master        

In the opening verses of Isaiah, God is declared the Owner and Master (see Isaiah 1:3). The living God is our Master who lovingly redeems His people as His servants (see Isaiah 44:21-22).

H.    Redeemer

Isaiah declares the living God is our Redeemer (see Isaiah 43:1; Isaiah 44:6). As our Redeemer, the living God redeems and purchases His people back, and He pays our ransom. (e.g., see Isaiah 35:10; Isaiah 41:14: Isaiah 43:14; Isaiah 51:10-11). Israel is redeemed without money because Israel was sold without money (see Isaiah 52:3).

I.       King

Importantly, the book of Isaiah describes the living LORD God as our reigning and sovereign King (e.g., see Isaiah 24:23; Isaiah 41:21; Isaiah 43:15; Isaiah 44:6; Isaiah 52:7). There are many kings mentioned in the Isaiah including Uzziah, etc. (e.g., see Isaiah 36:13). Isaiah proclaims the LORD of Hosts as the only true King of all the earth (see Isaiah 6:5)! Yahweh is the King of kings, Defender of Justice, and the Divine Warrior (Isaiah 59:15-19; see also Jeremiah 10:10; Jeremiah 51:57). The living God uses the nations as His weapons and tools in war to maintain His justice on His earth (see Isaiah 10:5-7; Isaiah 63:1-6). Yet, the living God is also our Shepherd-King that protects and tends His flock (Isaiah 40:10-11; Isaiah 49:8-13; see also Proverbs 27:23-27). 

J.      Glory

Finally, Isaiah describes the living God as glorious, and the whole earth is filled with His glory (Isaiah 6:3; see also Numbers 14:21; Psalm 72:19). Glory can mean the material well-being of the people or the visible condition of a nation. Glory can also speak to God's influence and powerful presence here on earth (e.g., see Exodus 16:7, 10; Exodus 24:16-17; Exodus 40:34-35; 1 Kings 8:11; Ezekiel 1:28). Isaiah declares the whole world will acknowledge God’s glory (Isaiah 2:11, 17; Isaiah 66:1-2; see also Psalm 46:10).

Similarly, Jesus is the Vine, and His Father is the Vinedresser (Isaiah 5:1-7; see also Matthew 21:33; John 15:1, 5). Jesus is the rejected stone and rejected stone, but He is the Cornerstone (e.g., see Matthew 21:42; Luke 20:17; Acts 4:11). Also, Jesus is our Maker and our Savior (e.g., see Matthew 1:21; Luke 2:10-11; John 1:1-5; Ephesians 3:9). Jesus reveals the Father to the world and His faithful disciples – the Church – is His bride (e.g., see Matthew 11:27; Luke 10:22; John 1:18). Moreover, Jesus is our Lord, Redeemer, and King that vanquishes Satan and his evil minions (e.g., see Matthew 2:2; Matthew 4:1-13; Matthew 12:29; Colossians 2:15). Yet, Jesus is also our Good Shephard, and He loves and cares for us (e.g., see John 10:11, 14-16). Jesus is also the glory of God, and He must also be worshipped (e.g., see Luke 9:32; John 1:14; Revelation 5:12). Even more, like His Father the living LORD God, Jesus is the Holy One of God (e.g., see Mark 1:24; Luke 4:1).

V.                MYTHS AND MONSTERS

Finally, the theology of Isaiah includes many mythological monsters and creatures believing Christians would never imagine. Remarkedly, the book of Isaiah includes dragons and flying fiery serpents called ophidian and Nahas (e.g., see Isaiah 30:6; Isaiah 14:29). Also, “seraphim” seen at Isaiah 6:1-2, 6 and Isaiah 30:6 have been translated “fiery,” “burning” ones with wings. Some biblical scholars have referred to seraphim as possible cobras or dragons.

Moreover, the book of Isaiah mentions “leviathans” (see Isaiah 27:1). Many scholars believe these creatures are coiling serpent or dragons. Yet, the identification of Leviathans is disputed, ranging from an earthly creature to a mythical sea monster. The name Leviathan is found elsewhere in the Holy Scriptures (e.g., see Job 3:8; Job 41:1-32; Psalm 74:13-14; Psalm 104:26). Some biblical scholars believe Leviathan also refers to a sea creature parallel to Rahab (see Isaiah 30:7; Isaiah 51:9). The Israelites and the prophet Isaiah were aware of ancient mythological creatures that battled one another including Baal verses Mot and Marduk verses Tiamat.

Moreover, Isaiah 13:21-22 and Isaiah 18:6 outline seven mythological creatures, monsters, and other wild beasts. These creatures were used by Satan to deceive humans. First of these creatures is ziyim. The ziyim are knowns as desert ghouls or wild desert animals. Next, the book of Isaiah sairim, which are hairy ones like satyrs, which are half man and half goat. The Greek translates sairim as sauyivua or demoniac and monstrous in the deserts. Next, Isaiah includes ya'nah are mythical beings or “sirens” deserts demons also known as “oeipnves.” Then, Isaiah mentions ohim or shriekers which are perhaps some desert fiend. Moreover, Isaiah names “tannim” and iyim. “Iyim” are known as wild, weird crying of an animal or a donkey. Finally, Isaiah lists an “et,” which are perhaps like harpies or evil creature.

Furthermore, Isaiah mentions Lilith at Isaiah 34:14 that could be translated as a “night monster.” Some theologians refer to Lilith as Adam's first wife in Jewish lore or a demonic creature. Also, Isaiah discusses Sheol, which literally means “grave” and Bilal – Satan (see Isaiah 14:9-21). With all these various creatures and monsters listed, Isaiah examines humanities’ place in the cosmos and the mystery of the world. Yet, Isaiah calls upon all humankind to trust in and look to God to find our security and comfort (see Matthew 16:18; Romans 16:20).

VI.             Conclusion

In summary, the theology of Isaiah is very different from the theology of the Westminster Confession of Faith. The book of Isaiah draws upon ancient myths and mythological creatures that are the corner of Isaiah's theology (e.g., see Isaiah 43:16-21). Yet, Isaiah paints a colorful and beautiful picture of the living God using metaphors and comparisons to describe an incomparable God. Nevertheless, Isaiah describes God as our Shepherd and Divine Warrior who holds His faithful people tenderly in His arm as a Mother and intimately as a loving Husband. No wonder many scholars have declared the book of Isaiah a masterpiece!

References

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

NIV Essentials Study Bible (Grand Rapids, MI: Zondervan, 2013).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Schwab, George, Senior Professor of Old Testament (Due West Campus, SC: Erskine Theological Seminary, 2018).

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[1] New Student Bible (Grand Rapids, MI: Zondervan, 1992).

[2] NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

[3] New Student Bible (Grand Rapids, MI: Zondervan, 1992).

[4] New Student Bible (Grand Rapids, MI: Zondervan, 1992).

[5] NIV Essentials Study Bible (Grand Rapids, MI: Zondervan, 2013).

[6] Ibid.

[7] Ibid.

[8] New Student Bible (Grand Rapids, MI: Zondervan, 1992).