Isaiah Introduction Part 2 Meet The Prophet Various Passages A s noted on previous occasions, scripture has constantly faced attacks by both secularists and liberal theologians. Underlying both these attacks is a denial of the supernatural. The secularists don t want to acknowledge even the existence of God because He might make demands on them. The liberals, while possibly believing in some sort of vague God, still reject the supernatural because they also don t want a God who not only makes demands, but is righteous and just and has the audacity to judge them. Keeping all this in mind, it isn t two surprising that prophecy is the most troubling part of scripture. After all, if the prophets really could foretell the future there is no explanation other than the supernatural. And since the supernatural doesn t exist, and therefore neither does prophecy, there must be a simple explanation for the problem. This brings us to Isaiah. According to the old tradition, the prophet Isaiah was sawn asunder. Of the truth of the tradition we cannot be sure, but we know that one of the earliest feats of the Higher Criticism was to perform the like operation upon his prophecy. So much is the theory of a divided prophecy gaining ground, that no one must make any pretension to scholarship if he hesitates to accept the double authorship of Isaiah. From chapter xl. to the close was written, we are told with tiresome iteration, not by Isaiah, but by a prophet of the Exile the Great Unknown. By the way, it is remarkable how many unknown great men flourished among the Jews, and remained unknown to their posterity, until, in these enterprising days, the Higher Critics arose and discovered them, brought them into light with the exception of their names. How wondrously modest, how self-effacing, these writers had been! and how strangely unmindful of their best men had the people been! True, we know they did not always receive the God-sent messengers; they killed the prophets, and stoned them that were sent unto them. But killing a man is a different thing from ignoring a man. You cannot well put a man to death without recognizing the fact that he had existence. ~ Archibald McCaig, LL.D. 1 II The Prophet Isaiah A. Introduction B. Two Isaiah? The Arguments C. One Isaiah? The Evidence II The Prophet Isaiah, A. Introduction: Normally, I don t go into subjects that are quite this academic. But the debate over One Isaiah, Two Isaiahs goes to the core of the veracity of scripture. As such, I hope that you won t mind if we take one session to give an overview 1 Baxter, J. Sidlow, Explore The Book, Zondervan Publishing House, Grand Rapids, MI, 1960, p. 216.
of the issues. If you want to delve into this study further, much of it was drawn from Explore The Book, by J. Sidlow Baxter. B. Two Isaiahs? The Arguments: Actually, if we were going to be completely accurate, we d label this as Three Isaiahs because a few individuals don t even limit their criticism to try identifying two separate writers, but three, or even drawing from a collection of writings. But we won t go there. The theory of two Isaiahs, simply stated, holds that chapters 40-66 were written at the end of the Babylonian captivity, some two hundred years after Isaiah died. And if that wasn t enough, Ewald found seven different writers of the work. Finally, the height of scholarship is reached by a Professor Cheyne who wrote: It is becoming more and more certain that the present form of the prophetic Scriptures is due to a literary class (the so-called Sopherim, scribes or Scripturists ) whose principal function was collecting and supplementing the scattered records of prophetic revelation. They wrote, they recast, they edited 2 So this can only lead to the conclusion that there are multiple authors and the veracity of the work can hardly be trusted. And if this book can t be trusted, then what about scripture as a whole? That, of course, is the ultimate goal of this approach to critical study. And the criteria for this approach is based on three areas. 1. Differences in vocabulary, 2. Differences in ideas and forms of expression, and 3. Differences in historical references. Let s now look at each of the three: 1. Differences in vocabulary: This one simply states the vocabulary in the second part of the work, from chapter 40 on, is significantly different than that in the first part. I m not going into the details of a word study, but you can follow-up in Baxter s work. However, the argument doesn t really hold up. While it may be true certain words appear in the second part of the work, and not the first, it is because of the change in subject matters, not change in authors. Additionally, the position that some of these words are new and not used during the period required for a unity of the work, simply doesn t hold up. These so-called new words are found in some of the oldest psalms. Objective studies of the vocabulary argument demonstrate the evidence is careless and doesn t support the thesis. These studies have also show that actually, the internal verbal evidence supports, not disproves the unity of the work and therefore the existence of one author. In conclusion, after Isaiah wrote the account of Sennacherib s invasion, he retired. But, twenty years later, he came out of retirement with Messianic prophecies. This being the case, 2 Ibid., p. 219. ) 10 (
wouldn t we expect the writing style would be somewhat different? We don t have any problem understanding that The Pickwick Papers and A Tale of Two Cities have different styles, but are still written by the same author. And so traditional Jewish scholarship has never seen more than one author for the book. 2. Differences in ideas and forms of expression: Here the argument is even weaker. The position is, since there are different ideas and forms within the book there must be two authors. Kuenen notes: There are diversities of language and style which compel us to distinguish the authors of chapters xl. lxvi. from Isaiah himself. 3 Higher criticism holds the words and concepts in the latter part of the book are used differently from the authentic prophecies of Isaiah. The Deutero-Isaiah uses a certain number of words foreign to Isaiah, or rather which are employed by him in a different sense. Thus Jehovah, for the Deutero-Isaiah, is He who formed Israel. He is the creator; the saviour; the redeemer; the comforter of Israel; He has mercy on His people. In the authentic prophecies of Isaiah, Jehovah bears noe of these names, any more than one finds the expressions as nothing; all flesh and a multitude of others. 4 Serious evidence doesn t support this position. Remember the higher critic has an agenda. This issue isn t truth, but undermining scripture. Therefore they have to come up with an answer for the lack of evidence. And amazingly, the answer is that Deutro-Isaiah copied the style of Isaiah. Again, as we have already noted the subject matter of the later part of the work has changed from the early part, therefore we expect to find differences. Finally, the Hebrew of the later part of the book is too pure to have been written during the late exilic period again supporting the unity of the work. As for the theology, here the view is the theology of part two is more advanced than part one. Dr. Fawthrop speaks to this argument by noting: All students note this advance theology, but the destructive critics can only account for it on the lines of evolutionary and chronological progress. We maintain that the days of Isaiah were much more likely to attain to this excellence, than the decadent days of the Exile. As Dr. Orr points out, it is unlikely that a prophet of the rank of the writer of the second part of Isaiah would arise in the days of Ezra, or Nehemiah. But if these later chapters were the product of Isaiah s retirement from public life, then the marked advance in spirituality can be accounted for by his study, meditation, prayer and growth in grace. The lapse of twenty years would bring new visions of God, and deeper understanding of His Word. 5 3. Differences in historical references: Because the work cannot actually be prophetic, then it must have been written sometime during the exile or exiles in Babylon. It had to 3 Ibid., p. 223. 4 Ibid., p. 223-224. 5 Ibid., p. 225. ) 11 (
have been written after the fall of Jerusalem and the destruction of the Temple. It could not have been written before. Of course the only real justification for this position is, it is needed to undermine the supernatural aspect of the work and the Holy Spirit s involvement with its writing. Of course there is an obvious problem with this approach. And the problem demonstrates of just how sad, and dare I say silly it is. The position is flawed because it requires just as much of a miracle to fore tell the coming of the Messiah as it does the fall of Jerusalem. A critical study of the text shows the same background throughout: not Babylonian, but Palestinian. Even some of the critics have been forced to recognize passages in part two that support the Palestinian position. So the arguments for the multiplicity of authors doesn t hold up. This shouldn t come as a surprise because the motivation for them isn t scholarship, but to attack the validity of scripture. The real focus is to undercut the Messianic passages. These attacks are really one more effort of Satan to destroy people s trust in God s word. But God s word has, and always will,survive the fruitless efforts of its enemies. B. One Isaiah? The Evidence: Here we will touch on the evidence supporting the unity of the work. This, like the previous, is only an overview. 1. External Evidence 2. Internal Evidence Let s quickly consider these two areas, and then next week we will look at both Isaiah, the author and Isaiah, the book. 1. External Evidence: There is a significant amount of evidence supporting the unity of the work, beyond the arguments we have already examined. The Septuagint is actually a translation. It was the Greek translation of the Old Testament, written by Hebrew scholars around the 3 rd century B.C. The work presents the book as one written by a single author. The apochryphal book, Ecclesiasticus, also written in approximately the 3 rd century B.C., takes the same position, the unity of the work. Keep in mind: Ecclesiasticus is presented as external evidence, not theological. Apochryphal works were rightly rejected by the Jewish and conservative Christian scholars as being part of scripture because of major theological problems, among other concerns. But they do have historical importance. Remember, Jesus celebrated the Festival of Lights, which was the only Jewish celebration coming out of the apochryphal books, specifically out of the Maccabbees. The great Jewish historian Josephus who wrote in the 1 st century A.D. reported on the decree of Cyrus: Thus saith Cyrus the king: Since God Almighty hath appointed me to be king of the habitable earth, I believe that He is that God whom the nation of the Israelites worship; for, indeed, He foretold my ) 12 (
name by the prophets, and that I should build Him a house at Jerusalem, in the country of Judea. Josephus adds: This was well known to Cyrus by his reading the book which Isaiah left behind him of his Prophecies. It may be said that we should not give too much credence to Josephus here; but his word certainly fits with the decree of Cyrus which is give both at the end of 2 Chronicles and in the first verses of Ezra wherein Cyrus says: Jehovah, God of heaven hath charged me to build Him an house at Jerusalem which is in Judah. But how did Cyrus know that Jehovah had charged him? Say that Isaiah wrote the prophecies which bear his name, and the answer is clear. 6 2. Internal Evidence: Here when referring to internal evidence, there are two aspects. One is the evidence within the book itself and second evidence from the New Testament. A. We find similar quality and genius throughout, B. We find similar language and construction, C. We find similar ideas, i.e. Divine holiness, D. We find similar images, i.e., reed, stem, or sprout applied to the Messiah, and E. We find repetitions such as the lion shall eat straw like an ox (11:7, 65:25). Interestingly, we find quotes from the second party of Isaiah made by other Old Testament prophets who wrote prior to the Exile again demonstrating the earlier writing and unity of the book. Consider the following passages. Zephaniah 2:15: This is the carefree city that lived in safety. She said to herself, I am, and there is none besides me. What a ruin she has become, a lair for wild beasts! All who pass by her scoff and shake their fists. conjure it away. A calamity will fall upon you that you cannot ward off with a ransom; a catastrophe you cannot foresee will suddenly come upon you. Nahum 1:15: Look, there on the mountains, the feet of one who brings good news, who proclaims peace! Celebrate your festivals, O Judah, and fulfill your vows. No more will the wicked invade you; they will be completely destroyed. Isaiah 47:8-11: Now then, listen, you wanton creature, lounging in your security and saying to yourself, I am, and there is none besides me. I will never be a widow or suffer the loss of children. Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. You have trusted in your wickedness and have said, No one sees me. Your wisdom and knowledge mislead you when you say to yourself, I am, and there is none besides me. Disaster will come upon you, and you will not know how to conjure it away. A calamity will fall upon you that you cannot ward off with a ransom; a catastrophe you cannot foresee will suddenly come upon you. Isaiah 52:7: How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, Your God reigns! Now what about the internal evidence from the New Testament? I will keep this short. The Apostle John, in his gospel quotes, attribution his quotation to Isaiah, prophecies from both parts of the book. 6 Ibid., p. 233. ) 13 (
This was to fulfill the word of Isaiah the prophet: Lord, who has believed our message and to whom has the arm of the Lord been revealed? For this reason they could not believe, because, as Isaiah says elsewhere: He has blinded their eyes and deadened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn and I would heal them. (John 12:38-40). Who has believed our message and to whom has the arm of the LORD been revealed? He said, Go and tell this people: Be ever hearing, but never understanding; be ever seeing, but never perceiving. (Isaiah 53:1, 6:9). Consider, if John is wrong in his understanding that both these passages where written by John, then can we trust him for his writings in general? But since we know we can, because he wrote under the inspiration of the Holy Spirit, we also can have confidence in the unity of Isaiah. There are many more references, as we will see throughout this study in the other Gospels as well as Acts and Romans. If you want to discover them now, your concordance will give you the needed references and cross references. Conclusion: Much of the Old Testament is attacked for one reason or another by those who want to undermine scripture as a whole. And Isaiah is frequently the target because it is the Gospel in the Old Testament. But, as we have seen, the attacks on Isaiah aren t because of legitimate concerns over text. The motivation of much of higher criticism is to undermine faith and ultimately carry out the work of Satan. It is because of the negative motivation that so-called scholars present arguments that simply don t hold up to critical examination. The book of Isaiah is a wonderful work, one which points us to the Messiah and God s gift of salvation. And it is the book itself we will consider next time. So, let s close with the words of Dr. McGee: The New Testament presents the Lord Jesus Christ as its theme, and by the same token Isaiah presents the Lord Jesus Christ as his theme. Isaiah has been called the fifth evangelist, and the Book of Isaiah has been called the fifth gospel. Christ s virgin birth, His character, His life, His death, His resurrection, and His second coming are all presented in Isaiah clearly and definitively. 7 7 McGee, J. Vernon, Thru the Bible with J. Vernon McGee, Vol. 3, Isaiah, Thomas Nelson Inc., Nashville, TN 1982, p. 186. ) 14 (
Isaiah Introduction Part 2 Meet The Prophet Various Passages II The Prophet Isaiah A. Introduction B. Two Isaiah? The Arguments C. One Isaiah? The Evidence II The Prophet Isaiah, A. Introduction: B. Two Isaiahs? The Arguments: 1. Differences in vocabulary, 2. Differences in ideas and forms of expression, and 3. Differences in historical references. B. One Isaiah? The Evidence: 1. External Evidence: a. Septuagint b. Ecclesiasticus c. Josephus
2. Internal Evidence, Old Testament: (John 12:38-40; Isaiah 53:1, 6:9) A. We find similar and throughout, B. We find similar and, C. We find similar, i.e. Divine holiness, D. We find similar, i.e., reed, stem, or sprout applied to the Messiah, and E. We find such as the lion shall eat straw like an ox (11:7, 65:25). Zephaniah 2:15: This is the carefree city that lived in safety. She said to herself, I am, and there is none besides me. What a ruin she has become, a lair for wild beasts! All who pass by her scoff and shake their fists. conjure it away. A calamity will fall upon you that you cannot ward off with a ransom; a catastrophe you cannot foresee will suddenly come upon you. Nahum 1:15: Look, there on the mountains, the feet of one who brings good news, who proclaims peace! Celebrate your festivals, O Judah, and fulfill your vows. No more will the wicked invade you; they will be completely destroyed. Isaiah 47:8-11: Now then, listen, you wanton creature, lounging in your security and saying to yourself, I am, and there is none besides me. I will never be a widow or suffer the loss of children. Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. You have trusted in your wickedness and have said, No one sees me. Your wisdom and knowledge mislead you when you say to yourself, I am, and there is none besides me. Disaster will come upon you, and you will not know how to conjure it away. A calamity will fall upon you that you cannot ward off with a ransom; a catastrophe you cannot foresee will suddenly come upon you. Isaiah 52:7: How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, Your God reigns! New Testament: Conclusion: