Historical Framework For Isaiah's Ministry   The twelve tribes of Israel consisting of eleven tribes and the two half tribes of Ephrum and Manessah were united under King David's leadership. After David was laid to rest, King David's son Solomon became the king. King Solomon built the first temple to house the arch of God in Jerusalem, and the tweleve tribes remained united until his death in 931 B.C. However, after king Solomon's death the united kingdom was divided in two (931 B.C.); the northern kingdom of Israel consisting of ten tribes, and the southern kingdom of Judah consisting of two tribes (Judah & Benjamin). In the northern kingdom nineteen kings reigned between 931-722 B.C. All of these kings were bad, and no doubt led the kingdom's downfall in 722 B.C (2 Kings 17:7, 13). At that time Sargon II of Assyria invaded the ten northern tribes of Isreal deporting its population, moving foreiners in to occupy the land, and whom intermarried with many of the minority Jews that remained(2 Kings 17:23-24). In the southern kingdom of Judah twenty kings reigned between 931-586 B.C. Eight were good, and twelve were bad. The Bible tells that the good kings, as well as God's love for David delayed the sothern kingdom's judgement. Even so, the southern kingdom of Judah was also judged for their rebellion (2 Chronicles 36:15-21; cf. Jeremiah 25:3-7; 35:12-15). Hence, King Nebuccadezner was allowed to lead his Babylonian army into Judah in six waves beginning as early as 606 B.C. where Jerusalem and Solomon's temple was burned to the ground. At this time, the majority of the Jewish population that did not die in the invasion were taken back to Babylon in chains (586 B.C.). This time interval between 931-586 B.C. has been classified as the first pre-exilic period, which is helpful in considering the signifigance of what is recorded in the prophetic books in context.

The General Prophetic Message In Historical Perspective   During the period of the divided kingdom God sent prophets to both Israel and Judah with the same basic message, and that was based upon authority of scriptural presidence as recorded in the Torrah/Pentetuech; Repent from wickedness, turn to God, and trust in Him alone as God would remove his hand of protection in judgement if persisting to do evil. Judgement was and was not inevitable in Isaiah. On one hand, the kings and people persevering in covenant with God were shielded, and would be shielded. This is evident when considering the impact the few good kings had in prolonging the existence of the southern kingdom by heeding the prophets and esteeming Jehovah YAHWEH. On the other hand, it is evident in the Biblical accounts neither kingdom of the divided monarchy was going heed the warnings of the prophets in the end by God's foreknowledge. This is why the message of the prophets also indicated God would keep his covenant promises to the nation as a whole in spite of its unfaithfulness, and will always preserve a remnant, not all, for his names sake even before judgment took place. In other words, this promise was proclaimed before the southern kingdom was taken captive, and recorded almost a hundred years before the Babylonian invasion of Judah. In spite of God's foreknowledge of persistent rebellion and forthcoming judgement, God sent prophets anyway for three reasons. First, God was showing abundant mercy, and paitience by providing a fairly large grace window for repentence. Second, God was estabishing a testamony to the nations of God's abundant mercy and paitience on one hand, but showing His judgement is terrible when it comes to pass on the other. In either case, he keeps his covenants. Third, God was pointing beyond to a day when he would make provision for empowering those identifying themselves with him in covenant to be a holy people of God unto salvation; the good news of the kingdom of God. And, the gospel was included to different extents along with the basic message of the prophets. Isaiah was one of the prophets God raised up, and used for these purposes during the period of the divided monarchy.

Overview of Isaiah & his Ministry   Isaiah was a prophet from Jerusalem and whose ministry spanned over fifty years (aprox. 740-686 B.C.), and during the reign of four kings of Judah: Uzziah who died in 740 B.C. (Isaiah 6:1), Jotham, Ahaz and Hexekiah who died 687 B.C. (Isiah 1:1). He prophesied during the expansion of the Assayrian empire, the final collapse of the northern kingsom (Israel), and during the moral/spiritual decline of Judah. Isaiah was educated, a poet, prophet, advised the kings of Judah, was married to a prophetess, and had two sons given symbolic names as a testimonial for the nation. Finally, Isaiah was martyred by being sawn in two by king Manasseh in 680 B.C.(Origen, cf. Heb 11:27). The following references will provide the historical and situational context of Isaiah's prophetic ministry:

Uzziah/Azariah (790-740), reigned 52 years (2 Kings 14:1-14 & 2 Chronicles 25:1-28)

Jotham (750-731), reigned 16 years  (2 Kings 15:1-7 & 2 Chronicles 26:1-23)

Ahaz (735-715), reigned 16 years  (2 Kings 16:1-20 & 2 Chronicles 28:1-27)

Hezekiah (715-686), reigned 29 years  (2 Kings 18:1-20:21 & 2 Chronicles 29:1-32:33)

Overview of Isaiah's Book & Immediate Message   The book of Isiah has been assigned sixty-six chapters. Chapters 1-12 include prophecies warning Judah of her idolitry, imorality and social injustices. Chapters 13-23 contain prophesies pertaining to nations/peoples surrounding Judah. Chapters 24-35 contain prophesies of future judgement and salvation. Chapters 36-39 present snap shots into the reign of King Hezekiah. Chapters 40-66 present prophesies and insights regarding extent of God's redemptive plan.

Throughout the book Isaiah is inspired to underscore the supremecy of God in relation to the "so-called" gods of pagan idolitry associated with, and characteristic of the peoples/nations influencing Israel. In fact, the immediate message for the people of Isaiah's day was a polemic against mere rigourous outward expressions of piety, idolitry, divination/astrology, pluralism, and religious syncretisim blending pagan beliefs and practice with judisim. In this context it is clear Isaiah is not encouraging the worship of created stars where he states, "Lift up your eyes on high and behold who has created these stars "(Isa. 40:26); nor is he implying there are other gods ruling these celestrial bodies. Rather, he points to the greatness of the one true all-knowing all powerfull God "who has created " them, "leads forth their host by number," and "calls each one by name" (Isa. 40:26). Yawheh is the One true God. "I am the first and last; apart from me there is no God" (Isaiah 44:6), "I am the Lord, and there is no other; apart from me there is no God" (45:5, 18, 29), "It is I who made the earth and created mankind upon it. My own hands stretched out the heavens; I marshalled their stary hosts" (45:12; cf. 44:24). It was precicely for embracing the plurality of gods (idols), the spirit(s) behind them, social-injustices, imorality, and/or cultic practices tied to the surrounding communites that was leading the children of covenant promise away from the one true living God unto judgement; a judgement so terrible that post exillic rabbis later instituted fencing ordances (traditions) that were not always supported by the Old Testament, yet originally introduced with the inital intent of encouraging Old Testament adherance! The post exillic Jews who were orthodox wanted to avoid any hint of idolitry mindful of the consequences; nor did they want to associate with anything deemed unclean.The irony, of course, is that many post exillic Jews began placing a greater emphasis on traditions whereby they judged the Old Testament by the traditions rather than judging their traditions by the Old Testament writings! One such ordinance was to prevent gentiles from entering the "Court of Gentiles" in the temple services, which violated the Holy scriptures that designated this part of the Holy Temple for the inclusion of Gentiles. Fearful of the possibilty of falling into the sins of their pre-exillic anscestors, preventing Gentiles from entering the Court of Gentiles was one way to distance themselves from being polluted. Later, this space was also a convenient place for money changers to set up shop, and profit from pilgrims drawing near to God. Even so, the issue of pesevering in covenant faith in godly cohabitation among an idolitrous and pluralistic world continued to be an issue among orthodox Jews themselves as Biblical mandates were often burried like a needle in the haystack of tradition. However, many traditions were set aside as the sect of the Nazzarrene coming seven hundered years later sought to bring Jews and Gentiles together under one banner of the Gospel of the Kingdom of God in Messiah Yeshua. Even then, however, engaging the world around them by discerning the difference between tradition and ceremonial purity and being overcome by the very things Isaiah rebukes continued to be an issue. No wonder the Jewish apostle of Yeshua (Christ Jesus) was later compelled to write, "As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him (1 Corinthians 8:3-6; cf. 8:1-13). Like Isaiah, the apostle Paul's purpose was not to support the idea of a plurality of gods. Otherwise he would not say, "For us there is one God" and all others are so-called gods; idols and/or demons (Cf. 1 Corinthians 8:1-13). In any case, there can be no doubt that Isaiah's immediate message for the people of his day was to call them away from polytheisim back unto pure monotheisim. While the immediate message of Isaiah to the people of his day was a testimonial polemic against pluralisim/idolitry, Isaiah also points beyond to the Gospel of the Kingdom of God, and the advent of the Messiah. click here for more.