In On the Genealogy of Morality, Nietzsche introduces two types of morality: "master morality " and "slave morality. " Master morality, as the term itself indicates, is the morality of the masters, nobles, and warriors who view themselves and their actions as "good. " Hence, such attributes or qualities as strength, wealth, and power are considered good. These masters perceive the "pathos of distance, " a feeling superior to those who are poor, weak, or impotent. And, the masters address such undesirable qualities as "bad. " Those opposite to the masters develop slave morality. Essentially, slave morality is ressentiment: re-valuing of what master feels and values. Slave morality originates in the weak. As the inverse of master morality, slave morality is thus characterized by pessimism; it does not seek to exert one's will by strength and defeat the masters. The core value of slave morality is utility: the good equates to what is most useful for the whole community. Using Nietzsche's concepts of "master morality " and "slave morality, " one can describe Isaiah as "slavish"" and Jacob more "masterful." ".
Isaiah has been an official in king Uzziah's court. As an official in the royal court, he has been secure and happy without anything to worry about. He has had full confidence in Uzziah and has never sought the presence of the Lord. However, after the death of Uzziah, he no longer feels secure. Not knowing what to do, Isaiah enters the temple of God or into the presence of the living God. Isaiah's motive of seeking God is similar to that of Jacob. Although Jacob does not voluntarily seek for the help of Yahweh, both Isaiah and Jacob encounter Him when they face problems and when their hopes are jeopardized. In other words, they carefully submit to the presence and power of God, their Master. Although these two figures both start in a more inferior position to God, as the stories progress in these different scenes, Isaiah becomes more "slavish, " and Jacob more "masterful.