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If you have been wondering why Isaiah's name appears three times in the Old Testament timeline distributed last month, with a couple of hundred years separating the first and second entries, read on.
It appears that there were probably three contributors to the book we call Isaiah, and their work was collected on the same scroll either in an Old Testament equivalent of paper saving, or in order to give the later prophets the weight of Isaiah's authority, since their words developed his thinking.
Nowadays we might view this as cheating, but it was quite common practice in the ancient world, and it doesn't make the contents any the less valuable.
Chapters 1-39 of the book called by his name come from Isaiah of Jerusalem, called to be a prophet when King Uzziah of Judah died in 742BC. He was a contemporary of the prophet Micah, and they both denounced many of the evils about which Amos had been so outspoken in the northern kingdom of Israel.
2 Kings 16 describes the first part of Isaiah's work. King Ahaz was under great pressure from the kingdoms of Israel and Syria, and Isaiah (Is 7 and 8, 1-4) tried to persuade him not to turn to the powerful kingdom of Assyria for help.
But Ahaz didn't have the strength of will to trust God, he refused to ask God for a sign, (Is 7, 10-12) probably because he didn't want the answer he thought God would give him.
He not only became a vassal of the Assyrians but introduced some of their customs into the lives of his people.
Isaiah believed that God could be trusted to keep his promises, but because of the unfaithfulness of the people, only a remnant of the Jews would see those promises fulfilled. (Is 5).
Although Ahaz failed as a leader, Isaiah was convinced that God's purposes would not be frustrated: a descendant of David would embody all that was needed to set up God's rule of peace. (Is 9, 2-7; 11, 1-9).
The words spoken to Ahaz when he was offered a sign from God are linked to prophecies about the future Messiah.
For a while, Isaiah withdrew from public ministry, but appeared again in the reign of Hezekiah (2 Kings 18-20, and Isaiah 36-39).
During this time there were several attempts to rebel against Assyria. Isaiah opposed all of them except the last, when he encouraged Hezekiah to stand firm because Assyria had over-reached itself, and he was sure that the city would not be taken.
(Byron's poem The destruction of Sennacherib gives a graphic account of the Assyrian's defeat.)
Isaiah Chapters 40-55 belong to a different period, when the Jews were in exile in Babylon, and were the work of a prophet usually called Deutero-Isaiah ('Deuteros' is Greek for 'second', we find it in the title of the Deuteronomy.
'Nomos' is Greek for 'law', and that book contains a second presentation of the laws of God).
The Babylonian Empire did not last long – it was founded by his father, and began to come to an end when Nebuchadnezzar died 25 years after Jerusalem fell. Within seven years the throne changed occupant three times, and in 539 Cyrus of Persia captured Babylon.
The Jews in Exile hoped for release, and were not disappointed. Cyrus released all political prisoners, as part of a policy of enlightened self interest which he might have been surprised to hear described as the fulfilment of the will of the Jewish God.
That is how Deutero-Isaiah saw it though: he proclaimed that the time of suffering was over, and God was going to lead his people in a kind of second Exodus to freedom in their promised land.
The salvation promised by God was not going to be won easily: the Songs of the Servant (Is 42, 1-14; 49, 1-6; 50, 4-0; 52,13-53,12 ) speak of the suffering involved in the work of redemption.
Many books have been written in the attempt to identify the Servant: was he the prophet himself, or the Jewish people, or the Messiah to come?
In the records we have of his ministry, Jesus seems to have been influenced by the idea of the suffering servant Messiah: there are many echoes of the Servant songs in what he says and does, and in the descriptions of the crucifixion.
Isaiah Chapters 55-66 ('trito' or 'third' Isaiah) may have been written by some of Deutero-Isaiah's followers: they repeat many of the themes in the previous chapters, and are similar to words found in the prophets of the eighth century prophets, Micah and Amos.
(Compare Is 58 with Amos 5, 21-24, and Micah 6, 6-8)
The prophets were not foretelling the future, but proclaiming God's will. New Testament writers often referred back to them to support their views.
For example, Luke used Is 61 to introduce Jesus' ministry: Luke 4, 16-21. Mark 11, 17 quoted
Is 56, 1-8 to explain why Jesus acted as he did in getting rid of money changers and traders in the Temple.
(In Jesus' time, there were very clearly defined areas where people could pray, and very clear rules about what could be taken into the Temple area.
Animals for sacrifice had to be unblemished, and the money for their purchase had to be Temple money. It was in the Court of the Gentiles, the only place where non-Jews could go, that the animals fit for sacrifice were sold, and the money for their purchase changed from coins with the head of the Roman Emperor to coins without that blasphemous symbol.
For Gentiles wanting to worship, it would have been rather like trying to pray in Piccadilly Circus in the rush hour. No wonder Jesus was angry.)
The book we call Isaiah is complex and a very rich resource as we explore more deeply God's dealings with his people. Isaiah of Jerusalem spoke of God's deep love for his people: 'You are precious in my eyes and honoured and I love you'
(Is 43, 1-13).
Deutero-Isaiah not only had some scathing things to say about idols and the people who worshipped them, he was also very clear that God is the only Lord, and his salvation is for all people. (Is 44, 9-20; 46,5-7).
'Third' Isaiah developed those themes, and made it clear that God's invitation to fullness of life is for all who will respond. (Is 55). And that is where we come in.