The national and international developments during Isaiah's lifetime provide the essential background for understanding his message. Whila Isaiah grew to manhood the kingdom of Judah emerged as the leading power in Palestine opposing the advance of Assyrian might, while the northern kingdom of Israel declined in power due to internal struggles and revolutions. After Uzziah's death the Assyrians conquered Damascus in 732 B.C. and Samaria, in 722 B.C., reducing Syria and Israel to Assyrian provinces.

In the mentime Ahaz the king of Judah ignored the warnings of Isaiah and introduced idolatry into the Jerusalem temple. In subsequent decades Assyrian kings marched their armies southward and threatened to terminate the Davidic dynasty rule in Judah in 701 B.C. (Isaiah 36-39). Hezekiah and the city of Jerusalem were delivered miraculously, although according to Assyrian records forty-six walled cities in southern Palestine capitulated to Sennacherib, the Assyrian king, and some 200,000 captives were taken into exile.

Isaiah repeatedly warned his people that Jerusalem and Judah would be judged because of the prevailing wickedness. In addition to this message of impending doom, Isaiah offered assurance to those who would trust in God that ultimately the kingdom would be restored.

Chapters 40-56 have been regarded by many modern scholars as being written by unknown authors about 550 B.C. or later, primarily on the basis of the prediction in chapters 44 and 45 that Cyrus king of Persia would be the one who would allow the Jews to return from exile. Those who accept preduction as a fundamental part of the prophet's God-given message do not find any compelling reason to deny the authorship of the entire book to the historic Isaiah. The stylistic and theological arguments for dating this literature in the fifth century are not decisive.

From Isaiah's prespective the destruction of Jerusalem was inevitable, since he definitely preducted the Babylonian exila as recorded in chapter 39.

Beginning with chapter 40 Isaiah offers comfort in the assurance of three-fold salvation. (1) The Babylonian exiles will be allowed to return to Jerusalem under Cyrus the king of Persia. (2) Although Israel has failed as God's servant, a Righteous Servant is promised. Who through suffering will provide salvation and righteousness for many, atoning for their sins (chapter 53). The invitation to accept this salvation is extended universally in chapter 55, so that the house of prayer is open to all people (56.1-8). (3) The kingdom will ultimately be restored so that the God-fearing or righteous people will participate in the everlasting blessings of the new heavens and the new earth.

Chapters

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