The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary

D. R. K Harrison states that the book is an anthology of the prophet’s writings and sermons overmany years through several Judean kings. It was finally compiled and edited after theprophet’s death, about 630 B.C.VII. HISTORICAL SETTING OF EIGHTH CENTURY PROPHETSA. The biblical material is found in1. II Kings 14:3-17:62. II Chronicles 25-283. Amos4. Jonah5. Hosea6. Isaiah7. MicahB. The simplest summary of the state of idolatry among God’s people can be seen in Hosea.1. 2:16, “will no longer call Me Baali”2. 4:12-14, “ . . . daughters play the harlot . . .”3. 4:17, “Ephraim is joined to idols; let him alone”4. 13:2 “men kiss calves!” (ritual)C. Social setting1. It was a time of economic prosperity and military expansion for both Israel and Judah.However, this prosperity was beneficial only to the wealthy class. The poor wereexploited and abused. It almost seems that “the buck and the gun” became idols!2. The social stability and property of both Israel and Judah are related to several causes.a. the long and prosperous reigns of Jeroboam II (786-746 B.C.) in the North andUzziah (783-742 B.C.) in the Southb. Assyrians’ defeat of Syria by Adad-Nirari III in 802 B.C.c. the lack of conflict between Israel and Judahd. the taxation and exploitation of the trade routes from north to south through theland bridge of Palestine caused rapid economic growth, even extravagance for thewealthy class3. The “Ostraca of Samaria,” which are dated during the reign of Jeroboam II, seem toindicate an administrative organization much like Solomon’s. This seems to confirm thewidening gap between the “haves” and “have nots.”4. The dishonesty of the wealthy is clearly depicted in Amos, who is called “the prophet ofsocial justice.” The bribery of the judiciary and the falsification of commercial weightsare two clear examples of the abuse that was common apparently in both Israel andJudah.D. Religious Setting1. It was a time of much outward religious activity, but very little true faith. The fertilitycults of Canaan had been amalgamated into Israel’s religion. The people were idolatersbut they called it YHWHism. The trend of God’s people toward political alliances hadinvolved them in pagan worship and practices.2. The idolatry of Israel is spelled out in II Kgs. 17:7-18.a. In v. 8 they followed the worship practices of the Canaanites.(1) fertility worship (cf. Lev. 18:22-23)(a) high places, vv. 9, 10, 11(b) sacred pillars (Ba’al), vv. 10, 16(c) Asherim, v. 16, these were wooden symbols of the female consort ofBa’al. They were either carved stakes or live trees.5