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12. isaiah 56-66

The Theory of a Trio-Isaiah . . 1. Trito-Isaiah in General. 1.1 "For the sake of simplicity, the various critics can be placed in three categories: (1) those who maintain the unity of chapters 40-66 (2) those who accept Duhm's separation as well as his argument for unity of authorship in chapters 56-66 (though not necessarily accepting his fifth-century dating); (3) those who accept his separation, but reject the view of unity of authorship, recognizing instead a number of different authors rang9457

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12. isaiah 56-66

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    1. 12. Isaiah 56-66 BOT634 Exegesis of Isaiah

    3. 1. Trito-Isaiah in General 1.1 "For the sake of simplicity, the various critics can be placed in three categories: (1) those who maintain the unity of chapters 40-66 (2) those who accept Duhm’s separation as well as his argument for unity of authorship in chapters 56-66 (though not necessarily accepting his fifth-century dating); (3) those who accept his separation, but reject the view of unity of authorship, recognizing instead a number of different authors ranging all the way from the seventh century to the third.” [Hanson, The Dawn of Apocalyptic, 34]

    4. 1. Trito-Isaiah in General 1.2 “As is well known, Duhm first separated chaps. 56-66 off from Deutero-Isaiah and attributed these final chapters to a Trito-Isaiah. His major reason for this move, apart from an alleged change in literary style, arose from his conviction that the historical setting of the latter chapters was different from Second Isaiah, and that Trito-Isaiah reflected the post-exilic Jewish community which had returned to Jerusalem. He argued that the reference to the temple, to sacrifice and sabbaths set apart the chapters from Second Isaiah but also antedated the work of Ezra and Nehemiah.

    5. 1. Trito-Isaiah in General In general, the majority of scholars have followed Duhm in his analysis; however, there remains an important minority which is still unconvinced (Maass). There is also disagreement whether or not to see Trito-Isaiah as a unified composition from many different hands.” [Childs, Introduction to the Old Testament as Scripture, 323]

    6. 2. Eissfeldt’s reasons for the division between 40-55 and 56-66 2.1 “In the first place, certain passages in 56-66 do reveal great similarity to Deutero-Isaiah, in that they also depict salvation as being very close at hand and describe this event with the same colors which he had employed. This is particularly true of 56.1b, 8; 57.14-19; 58.8-9, 10b-12; 60-62; 65.15-25; 66.6-16. But here, as Zimmerli has shown, there is at the same time in the expressions which are reminiscent of Deutero-Isaiah a peculiar not which makes it essential to derive 56-66 from another hand than that of Deutero-Isaiah.” [Eissfeldt, The Old Testament: An Introduction, 342]

    7. 2. Eissfeldt’s reasons for the division between 40-55 and 56-66 2.2 “Furthermore, there is lacking in the whole section the uniform stamp which 40-55 reveals, and this makes it most improbable that 56-66 come from the same compiler as 40-55, unless we are to assume that the compiler wrote 56-66 in quite different circumstances from those of 40-55 - a view which hardly differs in result from the assumption of another compiler. The undoubted relationship between 56-66 and 40-55 is therefore probably to be explained on the grounds that 56-66, or at any rate large parts of it, were written in conscious dependence on 40-55.” [Eissfeldt, The Old Testament: An Introduction, 342-3]

    8. 3. Other Reasons from Muilenburg 3.1 “...there is a notable lack of missionary interest and concern, though there are passages which are as universalistic and wide hearted as anything in the Old Testament.” [Muilenburg, Interpreter’s Bible: Isaiah 40-66, 414] 3.2 “The servant of the Lord does not appear in the guise represented in Second Isaiah, although 61.1-3 is considered by many to be another servant utterance.” [Muilenburg, Interpreter’s Bible: Isaiah 40-66, 414]

    9. 3. Other Reasons from Muilenburg 3.3 “The eschatology resembles that to chaps. 34-35 more than that of chaps. 40-55. it is more apocalyptic in character, more tragic in its pessimism, more dualistic, more cosmic in its depth. The new age will be ushered in by the creation of a new heaven and earth (65.17; cf. 66.22).” [Muilenburg, Interpreter’s Bible: Isaiah 40-66, 414]  3.4 “While certain sections are much like Second Isaiah in the participation of all Israel in the coming salvation (57.14-19; 59.21; 60.1-62.12), others include only the pious community while the rebellious and apostates are punished (50.18; 63.1-6; 65.12 ff.; 66.16-17).” [Muilenburg, Interpreter’s Bible: Isaiah 40-66, 414]

    10. 4. Hanson’s Differences (1) The setting of 40-55 is Babylon, that of 56-66 is Palestine. (2) The mood of 40-55 is one of excited expectation of an imminent return, that of 56-66 is one of bitter controversy and disappointment after that return has already occurred. (3) In 40-55 the entire nation is object of the promise of salvation, whereas in 56-66 salvation is reserved for one segment of the nation. This is reflected, e.g., in the reinterpretation of the ‘servant’ Israel of Second Isaiah as the ‘servants’ comprising only the faithful remnant.

    11. 4. Hanson’s Differences (4) In 40-55 the polemic against idolatry is carried on in a humorously ironical manner, while in 56-66 that polemic become sardonic and bitter. (5) As closer examination will illustrate, 56-66 represent a point more advanced on the typology of prophetic genres, as well as on the continuum from prophetic eschatology to apocalyptic eschatology. (6) Stylistic and metric differences are in evidence, as will also be demonstrated below.” [Hanson, The Dawn of Apocalyptic, 36-37]

    12. Historical Setting

    13. 1. Difficulty in Establishing Historical Setting 1.1 “Partly because Third Isaiah is so bereft of concrete historical indicators, it has given rise to wide-ranging and speculative proposals as to historical and social location from the preexilic period (for 56.9-57.13) to the late Hellenistic period (for 65; 66.3-24*), as being representative of theocratic ideals (Duhm), to their opponent in the name of inclusivity and apocalyptic fervor (Pauritisch 1971; Wallis 1971; Hanson 1975).” [Seitz, “Book of Isaiah (Third Isaiah),” ABD, III, 502] 1.2 Three dates of varying degree of reliability to establish a general historical framework a la Hanson: 1.2.1 “(1) Cyrus’ edict in 538 with the apparent return of exiles which ensued;

    14. 1. Difficulty in Establishing Historical Setting 1.2.2 (2) reconstruction of the temple from 520 until 515; 1.2.3 (3) the reconstruction undertaken by Ezra and Nehemiah around the middle of the fifth century (this date is the least reliable of the three).” [Hanson, The Dawn of Apocalyptic, 33] 1.3 Biblical Sources according to Hanson 1.3.1 “(1) Ezra 1-6 seems at first blush to offer the necessary data, providing a sketch of the period from the return from exile to the dedication of the temple, but the historical reliability of this source is uncertain, especially in the light of its marked theological Tendenz; thus it must be used with extreme caution, preferably only when corroborated by other strong evidence.

    15. 1. Difficulty in Establishing Historical Setting 1.3.2 (2) Haggai and Zechariah are a welcome source of information from the period circa 520. 1.3.3 (3) Malachi sheds light on the spiritual conditions in Judah toward the middle of the fifth century. The memoirs of Ezra and Nehemiah also contribute to our knowledge of this period or a somewhat later period, depending on how one solves the problem of the dates of those two figures. 1.3.4 (4) Finally, some of the prophecies of Jeremiah and Ezekiel afford glimpses into the conditions existing in Judah after 586.” [Hanson, The Dawn of Apocalyptic, 33]

    16. 2. Temple References and Dating of Text 2.1 “...it is difficult to know how to use the obscure references to the temple to date TI more specifically (compare 56.7; 60.13; 62.7; 63.18; 64.11). Westermann (p. 296) uses the reference at 60.13 to argue that the temple has not yet been built (see also his treatment of 63.15-64.11). Others see the argument over inclusion in chap. 56 as evidence that the temple is already standing and community life well under way, a view that is made possible in Westermann’s model by his theory of levels of text development, ultimately carrying us into the period of the reforms of Ezra and Nehemiah (455 BCE).” [Seitz, “Book of Isaiah (Third Isaiah),” ABD, III, 503]

    17. 2. Temple References and Dating of Text 2.2 “It must be determined whether the theory of TI turns exclusively on too tidy a view of the destruction of the temple and its subsequent restoration. In this light it should be remembered that if chaps. 56-66 are read more narrowly in the context of the book of Isaiah, as against their putative diachronic neighbors Haggai, Zechariah, Malachi, and Ezra-Nehemiah, a very different picture of the role of the temple emerges; for nowhere in Isaiah is the destruction of the temple explicitly related. Rather, what we have is a depiction of God’s judgment over the cosmos and the nations (Isaiah 13-27), and the proclamation of a thorough cleansing of Zion, resulting in a completely new state of affairs (2:1-5; 12.1-6; cf. 65.17-25). In other words, the fall of the temple and its restoration as such are not meaningful literary, historical, or theological indexes in Isaiah.” [Seitz, “Book of Isaiah (Third Isaiah),” ABD, III, 503]

    18. 2. Temple References and Dating of Text 2.3 “It has often been argued that the references to the temple (56.5, 7; 60.7) and the walls of Jerusalem (60.10) are proof that the temple had been rebuilt but that the walls had not. This would indicate a date between 516 and 444. But what is said about the temple may be in expectation of the future rather than description of the present, very much as 62.6 must be anticipation of the building of the walls, if the chapters are a unity and the walls had not yet been built. In 63.7-64.11 the temple is in ruins, from which we must suppose that the passage dates from shortly after 586, unless - which is questionable - disaster had befallen the 516 temple.” [North, “Isaiah,” IDB, II, 742]

    19. 3. Israelite Communities: Left in Palestine, Exiled to Babylon and After 3.1 “Perhaps the most obscure area of knowledge concerns life within the Israelite community not deported - surely the largest population group, and one we know to have existed as a worshiping community during the exilic period from various incidental references (Zech 7.5; Jer 41.5; book of Lamentations).” [Seitz, “Book of Isaiah (Third Isaiah),” ABD, III, 503]

    20. STRUCTURAL OBSERVATIONS

    21. 1. The Macrostructural unites of Isa 1 and 65-66 1.1 The negative sequences of cultic infidelity (specifically worship in gardens [1.29-31; 65.3; 66.17]). 1.2 Separation of wrongdoers from the righteous prior to the restoration and renaming of the righteous (renaming 1.26 [Jerusalem]; 65.15 [God’s servant]). 1.3 Wrongdoers being ‘put to shame’ (1.29; 66.5; cf. 65.15) and punished with fire (1.31; 66.15-16, 24). [Carr, “Reaching for Unity in Isaiah,” JSOT, 57, (1993), 72-73]

    23. 2. Westermann's Outline 56.1-8 concerning sabbath-keeping and admission to worship 56.9-12 denunciation of leaders who 'turn to their own way' 57.1-58.14 denunciation of idolatry; promise to the faithful 59.1-15a lament on behalf of the community 59.15b-20 the divine warrior intervenes 60-62 promise of salvation 63.1-6 the divine warrior intervenes 63.7-64.12 lament on behalf of the community 65.1-25 denunciation of idolatry; promise of the faithful 66.3-4 denunciation of those who 'choose their own ways' 66.1-24 concerning temple, sacrifice, admission to worship

    24. 2. Westermann's Outline 2.1 The Centrality of Chapters 60-62 2.1.1 “Chapters 60-62 form the nucleus of the message contained in the book of Trito-Isaiah. They reproduce the message of a prophet of the period after the exile. They also form a literary unit. Two characteristics in particular make it possible to be certain about all this. First, chap. 60-62 contain a message of salvation and nothing but salvation. Secondly, this message shows from first to last a provenance from, or a harking back to, that of Deutero-Isaiah.” [Westermann, OTL: Isaiah 40-66, 296]

    25. 2. Westermann's Outline 2.1.2 “...the three chapters, 60-62, are based on the three component parts of a lament - chap. 60 is the lament because of enemies (countered by the train of nations coming to Zion), chap. 61 the lament in the first person plural (countered by the building of Zion and the restoration of her honor), and chap. 62 the charge made against God. It is countered, in the middle of the chapter, by the proclamation that God has turned back again towards his chosen people (vv. 4b-5 and vv. 11f.)” [Westermann, OTL: Isaiah 40-66, 373]

    26. 2. Westermann's Outline 2.1.3 “...these, too, can be reckoned as forming part of the nucleus of Trito-Isaiah’s message. They are 57.14-20; 65.16b-25; and 66.6-16. These, too, are a message of salvation and nothing but salvation, they also presuppose Deutero-Isaiah’s proclamation.” [Westermann, OTL: Isaiah 40-66, 296] 2.1.4 “...Westermann has overplayed the notion that SI and nuclear TI sections are predominantly salvation oracles. SI contains material that reflects internal community debate (42.18-20; 43.22-24; 44.25; 45.9-13; 46.12-13; 48.22; 50.10-11; 54.15-17), especially when one includes the persistent exhortation that marks SI; it is difficult to see how distinct the TI material is on this score.” [Seitz, “Book of Isaiah (Third Isaiah),” ABD, III, 506]

    27. 2. Westermann's Outline 2.2 Isaiah 59 and 63f as Framework 2.2.1 "The nucleus, chaps. 60-62, is set within the framework of two laments, chaps. 59 and 63f. The purpose is to connect the proclamation with the nation’s laments: it gives God’s answer to the supplication.” [Westermann, OTL: Isaiah 40-66, 300] 2.2.2 “Chapter 59... forms a means of connecting two stands in chaps. 55-66. As a lament, it is part of the framework of chaps. 60-62, and the prophetic charge which goes on to give a picture of the transgressors, connects it with a different strand.... The first part of it is composed of the small amount of material gathered together in 56.9-57.13. This contains three prophetic oracles of Judgment, 56.9-12; 57.3-6; and 57.7-13.” [Westermann, OTL: Isaiah 40-66, 302]

    28. 2. Westermann's Outline 2.3 Summation of Westermann’s Redactional development of Trito-Isaiah 2.3.1 “The nucleus was formed by chaps. 60-62, the proclamation of salvation made by the prophet Trito-Isaiah. This was set within the frame of the two community laments, chaps. 59 and 63/64. This corresponds to the relationship that existed between the prophet’s proclamation and the exiles’ services of lamentation. Together with this block were transmitted a few unconnected utterance of Trito-Isaiah (57.14-20; 65.16b-25; 66.6-16; and perhaps 58.1-12). These were later joined to the collection, and along with them other utterances, the author of which was not Trito-Isaiah. The latter had been transmitted separately, as is shown by the fact that they were all given additions or insertions.”

    29. 2. Westermann's Outline 2.3.2 “A second strand is made up of a number of independent utterances and additions, in all of which the main feature of the situation in face of which they were uttered is the rise of a cleavage between the devout and the transgressors (56.9-57.13; 57.21; 59.2-8; 65.1-16a; 66.3f.; 66.5, 17).” 2.3.3 “The third strand, found only in chaps. 60-66, seeks to amend Trito-Isaiah’s friendly and open disposition towards foreign nations by proclaiming judgment upon them (60.12; 63.1-6; 66.6, 15f.; 66.20, 22 ff.).” 2.3.4 “A fourth strand consists of additions at the beginning and the end of the book (56.1f., 3-8; 66.18f., 21.) These are of particular importance as witness to the openness of the community to Gentiles and its missionary character, and to the keeping of the sabbath. 66.1f. may also form part of this strand, but this is not certain.”

    30. An Analysis of Isaiah 55-66

    31. A. Prophetic instructions (56.1-8) “Here, to keep the sabbath and to refrain from doing evil are in parallel clauses. Justice (jpvm) and righteousness (hqdc) have many nuances in Deutero-Isaiah; in this context they have a cultic-legal flavor. The passage is an assurance to foreign proselytes and (Jewish) eunuchs that if they hold fast by Yahweh’s covenant, they shall have equal access to Yahweh to his temple with born and unmutilated Jews.”

    32. B. Blind Leaders and corrupt worship (56.9-57.13) “56.9-57.13 is a scathing invective against corrupt religious leaders (56.9-57.2) and licentious nature-worship (57.3-13).”

    33. C. Persisting grace (57.14-21) “The remaining verses of chap. 57 are entirely in the spirit of DI. The transcendent God dwells with the man ‘who is of a contrite and humble spirit.’ This paradox is expressed with a simplicity that make it sound entirely natural. It is not said that God in spite of his holiness dwells with the lowly and meek, but that he ‘dwells’ (so the Hebrew) in eternity and with the lowly and meek.”

    34. D. The service pleasing to God (58.1-14) “There is evidence that during the Exile regular fasts were observed (Zech 7.1-7; 8.18-19). There is always danger that statutory religious observances can come to lack sincerity. From Isa 58.1-12 it appears that fasting made people quarrelsome and that on the fast days they engaged in business (vs. 3 RSV mg.) and bulled their workers. The prophet is bidden to ask them whether they can properly call this fasting. The denunciation of social unrighteousness is entirely in the spirit of the pre-exilic prophets. In 58.13-14 the sabbath is to be treated as holy ground, a day when business is to be put aside (vs. 13 RSV mg.).”

    35. E. God’s intervention (59.1-21) “The theme of chap. 59 is that Yahweh’s delay in coming to the help of his people is not due to inability on his part but to their sins. A vivid description of these is followed by a community lament and confession. Finally, Yahweh himself takes the initiative and intervenes, coming in judgment like a pent-up stream (vs. 19 ERV mg.). He will come as Redeemer. There is no thought of incarnation, but in the light of the NT sequel the interpretation....”

    36. F. The Glory of the Lord (60.1-22) “Chap. 60 opens with a magnificent description of the sunrise glory of Yahweh upon Jerusalem while the rest of the world still lies in darkness. The nations are attracted to the brightness and themselves bring back the exiles. The Holy City shall be mistress of the nations; foreigners will rebuild her walls, and their kings be her servants. The material and moral prosperity of Zion will be without precedent. There will be no more need of run and moon, because Yahweh will be her everlasting light (cf. Rev 21.23).”

    37. G. Glad tidings of salvation to Zion (61.1-11) “The opening verses of 61 were read by Jesus in the synagogue at Nazareth at the beginning of his ministry (Luk 4.16-20), with the significant omission of the words ‘and the day of vengeance of our God.’ They have sometimes been taken as a Servant Song, but it is more probably that the speaker is the prophet. The rest of the chapter is very similar to the chapter preceding. A glorious future waits the Jews, who are collectively to exercise the same priestly functions in the world-wide community of the people of God as the priests exercise toward lay Israelite.”

    38. H. The messianic people (62.1-12) “62.1-5 reverts to the theme of Zion as the bride of Yahweh (cf. 50.1-2; 54). For the meaningless ‘your sons’ (vs. 5) read, with only a vowel change, ‘your builder’ - i.e., Yahweh. Yahweh will station watchmen on the walls of Jerusalem to remind him continually of his promise to make the city a ‘praise in the earth.’ (vs. 7)”

    39. J. The year of redemption (63.1-6) “The dramatic poem 63.1-6 has literary affinities with 59.15-20; 61.2, and recalls the figure of the berserk warrior of 42.13. Antiphonal voices are heard. The first must be that of the prophet; the second is the voice of Yahweh, solitary, and mighty in power and salvation. The words: ‘I have trodden the wines press alone’ (vs. 3 have sometime in the language of devotion been interpreted of Christ’s agony on the Cross. This was not the intention the writer. Nevertheless, in the light of the sequel, it has a measure of justification (42.13).”

    40. K. A prophet’s intercessory prayer (63.7-64.12) “63.7-64.12 is one of the most moving passages in the OT. It is a community lament, in which appeal is made to Yahweh’s steadfast love manifested in the past history of his people. The words ‘in all their affliction’ should be joined to the end of 63.8, and vs. 9 should be translated: ‘It was neither envoy nor messenger, but his own presence [lit, ‘face’] that saved them’ (cf. Ex 33.14).... The whole is an impassioned appeal to Yahweh to come to the deliverance of his people. The passage is significant in that twice in it the spirit of Yahweh is called ‘his holy Spirit, and it is often noted that there is a measure of hypostatization in the conception of the Spirit.”

    41. L. Judgment and salvation (65.1-25) “God is ready to be found, but he is not found by those who will not trouble to seek him. This is appropriately followed by a denunciation of ghoulish worship. Yet God will not destroy the whole people (vs. 8-10), though destruction awaits those who deliver themselves over to gods like Gad (‘luck’) and Meni (‘fate’; vs. 11-12). The chapter concludes with descriptions of a new creation and the long life of those who shall live in the redeemed community.”

    42. M. The new birth of Zion and the fire of judgment (66.1-16) “The concluding chapter (66) moves between the two poles of judgment and salvation. The most natural interpretation of the first paragraph is that it dates from ca. 520 and is a protest against temple and sacrifice as such. However this may be, the verses are the clearest foreshadowing in the OT of the dominical word: ‘God is spirit, and those who worship him must worship in spirit and truth’ (Jon 4.24).”

    43. N. An eschatological summary (66.17-24)

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