Beauty for Ashes: A Theology of Isaiah

Isaiah, declaring the word of the Lord as the heavens are rolled up like a scroll by Forenna

The book of Isaiah contains a theology of contrasts. Two sets of contrasts stand out. The first set concerns the nature of God and man. God is absolutely holy; man is utterly sinful. These opposite realities become in turn the basis for the second set of contrasts, namely, judgment and salvation. These second two opposite themes prove to be complementary in the end—as judgment becomes the necessary prelude to salvation, and Zion receives “beauty for ashes” (61:3).

Isaiah’s Theology of Divine Holiness

Isaiah’s doctrine of God is foundational to the overall message of the book. As Michael Barrett notes, “Isaiah illustrates very clearly that the coming judgment as well as the promised salvation rests in the very nature of God.”[1] According to the prophet, “holiness” is the defining attribute of God’s nature and character. Indeed, the term “holy” (קָדוֹשׁ ; qadosh) occurs in Isaiah more than any other book in Scripture. Most notable is the recurring designation, “Holy One of Israel” (25x), “Holy One of Jacob” (1x), or “Holy One” (4x). In addition, the famous trisagion (“Holy, Holy, Holy”) of Isaiah 6:3 together with references to God’s name and habitation as “exalted,” “lofty,” and “holy” (6:1; 12:4; 33:5; 57:15; 63:15) all serve to underscore God’s transcendent uniqueness.

The attribute of divine holiness is revealed in connection with God’s sovereignty (40:25; 41:20; 43:14-15; 45:11; 48:17), judgment (1:4; 5:24; 6:1-13; 10:17; 30:11, 12, 15; 31:1; 37:23; 47:4; 48:17), and salvation (6:1-13; 10:20; 12:6; 17:7; 29:19, 23; 30:15; 31:1; 41:14, 16; 43:3, 14-15; 47:4; 48:17; 49:7; 54:5; 55:5; 57:15; 60:9; 60:14). Especially note how the designations “Holy One” and “Redeemer” are juxtaposed (41:14; 43:14; 47:4; 48:14; 49:7; 54:5). The purpose of this connection is to underscore the absoluteness of God’s power, justice, and goodness. That is, Isaiah portrays the Lord as omni-potent, omni-just, and omni-faithful to His redemptive promise.

This revelation of God’s holy nature and character serves not only as a stimulus to repentance for Isaiah’s contemporaries, but it also provides a basis of hope for future generations. John Oswalt remarks, “The importance of these ideas for the survival of Hebrew faith in the shocks that came to it in the three centuries between 750 and 450 B.C. can hardly be overstated.”[2]

Isaiah’s Theology of Human Sin

The book of Isaiah contrasts God’s holiness with man’s sin. Indeed, the people of Israel failed miserably to appreciate and imitate their holy God as they had been commissioned to do (Lev. 11:44-46; 19:2; 20:7).

The various manifestations of human sin

Isaiah exposes a host of vices, including idolatry (1:21; 2:8-20; 10:10-11; 31:7; 57:13), greed (3:14; 56:11; 57:17), theft (1:23; 5:8), drunkenness (28:1, 3, 7), immorality (57:3), deceit (28:15; 30:10; 57:4; 59:13), oppression (1:17; 5:7; 30:12; 59:13), exploitation (58:3), strife (10:7; 58:4), murder (1:21), and religious hypocrisy (1:11-15; 9:17; 29:13; 33:14; 58:2-7; 59:2-3).

Proud unbelief as the root of human sin

Isaiah identifies the root of human sin as proud unbelief. Ironically, sinful man sees himself—rather than God—as the “high and lofty” one (2:12-17; 13:11; 5:15).  Zion is portrayed as haughty women who flaunt their finery (3:16ff.). The leaders of Judah arrogantly reject the Lord’s aid and choose to trust in the arm of man (7:12-13). But the root-sin of pride not only characterizes Israel (9:9; 28:1-3); it also characterizes the surrounding nations. Assyria refuses to see itself as a mere instrument in God’s hand (10:12-16). Moab boasts excessively (16:6; 25:11). And Babylon’s king exalts himself to heaven’s throne (14:13-14). Such proud unbelief in the face of God’s holiness cannot long go unpunished.

Isaiah’s Theology of Divine Judgment

The prominence of divine judgment in the book of Isaiah is demonstrated by the extensive judgment vocabulary. Key words include “punish/punishment” (10:3, 12; 13:11; 24:21, 22; 26:14, 21; 27:1; 29:6), “break/broken” (1:28; 8:15; 14:5, 25; 15:5; 21:9; 24:10; 28:13; 30:13, 14; 51:19; 60:18), “desolate” (1:7; 5:9; 6:11; 13:9; 17:9; 24:12; 62:4; 64:9), “exterminate” (13:9; 14:23; 23:11; 26:14), “ruin” (6:5; 15:1), “destroy” (13:5; 24:12; 54:16), “destruction” (10:25), “devastation” (13:6; 22:4; 51:19; 60:18), “kill/slay” (11:4; 14:30; 27:1; 65:15), “strike” (1:5; 5:25; 9:12; 11:4, 15; 14:6, 29; 27:7; 30:31; 37:36; 53:4; 57:17; 60:10), and so on.

The extensiveness of divine judgment

God’s judgment is not only certain, but it will also be extensive. The Lord will remove rulers (3:6), demolish cities (24:1, 12), scorch the land (15:6), and drench the mountains with blood (34:3). He shall empty the land of its inhabitants (5:9; 6:11; 64:10) and leave it a wilderness for wild animals (14:17; 27:10; 33:9; 34:11; 64:10). His anger shall not relent (5:25; 10:4) and the smoke of destruction shall ascend perpetually (34:10; cf. 66:24). No wonder the prophet’s frequent onomatopoetic interjection: “woe” (22x)!

The universality of divine judgment

Such woes are directed not only to Israel but also to the nations (17:12). The prophet utters judgment oracles against at least ten nations (chs. 13-23; 34; 46-48). The extensive and universal nature of these coming judgments demands an eschatological fulfillment and thus warrants the designation “the Day of the Lord” (2:11, 12, 17; 13:6, 9, 13; 19:18, 19; 22:12, 25; 24:21; 27:12, 13; 61:2). The nature of divine judgment portrayed in Isaiah raises an urgent question: Does man have any hope of salvation from such extensive and universal judgment?

Isaiah’s Theology of Divine Salvation

The answer given in Isaiah is a resounding “yes!” God’s glory He will not—indeed, He cannot—give to another (40:18, 25; 42:8; 46:5; 48:11). Thus, He must judge sinful man to vindicate His honor and satisfy His justice. Nevertheless, this vindicatory and propitiatory work is not only Godward but is also manward in its aim. That is, God’s judgment has a redemptive aim and result.

First, the satisfaction of God’s justice provides a basis for forgiveness (53:1-12). Second, it is through judgment that God removes the wicked from the righteous (11:4; 13:9, 11; 48:22; 57:21). In some cases, the wicked are moved to repentance (55:6, 7). With respect to covenant Israel, this results in a saved “remnant” (1:9; 10:20-22; 11:11, 16; 37:4, 31-32; 46:3). Finally, God uses judgment to purge and refine His true people (1:25, 26; 4:4; 48:10; 65:8-9). Barry Webb’s observation summarizes it well: “[Isaiah] is a book about demolition and reconstruction, judgment and salvation. And the order is significant: paradoxically, salvation emerges out of judgment and is possible only because of it.”[3]

The divine-human Agent of salvation

Perhaps more than any other Old Testament prophet, Isaiah focuses the reader’s attention upon the agent of salvation. At times, this Savior appears quite human. He is born as a child (9:6). He is a descendant of David (11:1). He is identified with Israel as the “servant of the Lord” (42:1-7; 49:1-10), and in that capacity He experiences extreme suffering on behalf of the sins of his people (50:6; 52:14; 53:2-12). But Isaiah also identifies Him as “the Mighty God” (9:6) and “the arm of the Lord” (53:1; cf. 51:1-9; 52:10). Indeed, Isaiah uses the most striking language to portray Yahweh Himself as the Agent of redemption (59:16-17; 63:5). Thus, Isaiah prepares God’s people for the incarnation, even “Immanuel” (7:14; cf. Matt. 1:18-23).

The universal scope of salvation

The book of Isaiah provides not only an advanced OT Christology, but it also anticipates a NT ecclesiology and missiology. The Lord shall save Zion (52:1, 8; 60:14; 62:12), bring her sons and daughters from afar (49:22; 54:1, 3; 60:4), and include the Gentiles within the scope of His saving purposes (9:1-2; 11:10; 27:3; 42:1, 6; 49:6; 56:7; 66:19, 20). In the end, “the earth shall be full of the knowledge of the Lord as the waters cover the sea” (11:9).

The blessed fruits of salvation

The salvation wrought by the Lord will include much more than a return from exile (44:26-28; 45:1, 13; 51:14). It will also include pardon from sin (6:7; 54:4; 55:7), a purified heart (1:26; 4:3; 17:7; 29:24; 35:8; 62:12; 65:16), renewed hope (26:19; 57:15), restored joy (9:3; 12:3, 4; 25:8; 29:19; 30:19; 35:2, 10; 51:3, 11; 52:9; 53:12; 60:5, 15; 61:7; 65:18, 19; 66:10), the destruction of evil (27:1), and a rejuvenated world (65:17-25; 66:22, 23). Ironically, those who exalt themselves will be made low, but the humble shall, in the end, be highly exalted (25:8; 45:17; 52:13; 60:15; 61:7).

The one condition for salvation

The condition for so great a salvation may be summarized as humble trust (7:9; 8:17; 11:5; 28:12, 16; 30:15, 18; 40:31; 50:10; 51:5; 57:13), which will be characterized by a recognition and confession of sin (6:3; 59:9ff.), crying to the Lord for help (33:1ff.), looking to him for salvation (55:1-3), and various forms of practical piety (58:6-14). While King Hezekiah exemplifies this believing disposition (37:1-2, 14-20; 38:2-3), God’s Anointed Servant is the ultimate paradigm (49:3-8).

Conclusion

The message of Isaiah may be rightly called “the Gospel of the Old Testament.” It is not surprising the NT writers cite Isaiah more than any other OT book next to the Psalms. However, the eschatological nature and universal scope of Isaiah’s prophecy remind the reader that its fulfillment has not been exhausted. There still awaits a day when God “will swallow up death forever and … wipe away tears from all faces” (25:8; cf. 65:17-25; 66:22-23).[4]

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[1] “The Theology of Isaiah,” Biblical Viewpoint 12 (November 1978), 144.

[2] “Isaiah: Theology of,” NIDOTTE, ed. Willem Van Gemeren (1997), 4:728.

[3] The Message of Isaiah (1996), 31.

[4] For further reading, I recommend the following works: Michael P. V. Barrett, “The Theology of Isaiah,” Biblical Viewpoint 12 (November 1978), pp. 144-51; Raymond B. Dillard and Tremper Longman III, An Introduction to the Old Testament (1994), pp. 267-83; A. Joseph Everson, “Isaiah, Book of,” Eerdmans Dictionary of the Bible, edited by David Noel Freedman (2000), pp. 648-52; Walter C. Kaiser Jr. The Messiah in the Old Testament (1995), pp. 155-85; Toward an Old Testament Theology (1978), pp. 204-19; J. Alec Motyer, The Prophecy of Isaiah (1993), pp. 13-18; John N. Oswalt, “Isaiah,” New Dictionary of Biblical Theology, edited by T. Desmond Alexander, Brian S. Rosner, D. A. Carson, and Graeme Goldworthy (2000), pp. 217-23; idem, "Isaiah: Theology of," New International Dictionary of Old Testament Theology and Exegesis, ed. Willem Van Gemeren (1997), 4:725-32; Barry G. Webb, The Message of Isaiah (1996), pp. 26-39; Paul D. Wegner, “Isaiah, Theology of,” Evangelical Dictionary of Biblical Theology, ed. Walter A. Elwell (1996), pp. 375-79.