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Background to the Book of Isaiah Historical Situation: The last eleven chapters of the book of Isaiah, after a period of neglect by scholars, are now the focus of renewed interest. B.Duhm in 1892 first focussed attention of Old Testament commentators on Isa 56-66 when he proposed that these chapters were written by a different hand and at a different time from the material in Isaiah 40-55. Duhm believed that the author of Isa 56-66 had two emphases which were very important: Sabbath worship and fasting. Isa 56-66 contains radical proposals for an inclusive community based on faithfulness rather than on blood line. The composition of the community described in Isa 56-66 has changed from that previously accepted in the Hebrew Scriptures. We note two important differences: foreigners and eunuchs are included in the worshipping community; and the nation of Israel no longer can regard itself automatically as the ' chosen people'. Instead, inclusion as part of God's chosen people is dependent on a person's faithfulness and response to Yahweh rather than on biological descent. Isa 56-66 has been used as the basis for a number of discussions on the genesis of certain groups within Judaism: for example, Pharisees, Samaritans, a Levitical Prophetic group and others. One notable scholar who explores the issue of diverse groups/parties within post-exilic Judah is Hanson. However, a secondary issue evolved in which Hanson uses Isa 56-66 to prove a conflict between two parties, one of which is epitomised in chapters 56-66. This proclamation may confront the exclusive theology expounded in Ezek 40-48 and Nehemiah. Whether this is the precise historical setting of the reader or not, Isa 56-66 is constructed to defend an inclusive group against the actions of those who want a 'pure' Israelite community. This does not necessarily imply that there is a cohesive unity in Isa 56-66, but that the author has used different genres from various periods and allowed them to stand side by side. We take seriously the final literary form, without denying that the material may have come from many different sources and historical situations. The creation of the book probably took place around the time of Ezra/Nehemiah (400 BCE). Literary Comments: The whole book of Isaiah has been divided up into three main sections which appear to reflect preaching from different historical periods. Chapters 1-39 are often referred to as the prophecies from Isaiah of Jerusalem and cover the periods shown in the above table. Chapters 40-55 speak to the exiles, offering forgiveness and a strong encouragement to move back to Jerusalem. It contains some of the most beautiful language and a comprehensive theology of God as creator and redeemer. The remaining chapters 56-66 speak to a later post-exilic situation addressing quite different concerns to those expressed in Isa 40-55. A literary Structure which is quite helpful is that first proposed by N.K. Gottwald, The Hebrew Bible: A Socio-Litery Introduction. Philadelphia: Fortress Press, 1985.
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Context of Isaiah 65:17-25 As noted previously Isa 60-62 contains a strong emphasis on the role and place of Zion. The proclamation is unconditional and states how God will act towards Zion and his people. Images of light and glory rest on Zion which attract the foreigners. In response the foreigners are wholly subordinate to Israel. A situation which gives honour to Yahweh. God will make an everlasting covenant and their descendants will be known among the nations. The people respond with their acknowledgment of what God will do, which includes the recognition of God' s righteousness. The final verses of Isa 62 affirm the special relationship between Yahweh, his people and the city. We move from God' s promise of renewal and restoration in chapters 60-62 to the portrait of a God who is angry and vengeful in Isa 63:1-6 . When God looks there is no one to save. Here is one of many contradictions which the writer of Trito-Isaiah seems to have retained in Isa 56-66 (Isa 63:5, I looked, but there was no one to uphold versus a promise of renewal and restoration to the people, Isa 65:17). The sense of well-being and hope for the people of Israel is shattered when we read the opening verses of Isa 63:1-6. A lament follows in which the people the people acknowledge that they no longer call on the Lord (64:6). This issue is picked up by God in 65:1 in which he verifies the truth of their confession. Isa 65:8 declares that there are still some people left who will be a blessing; Isa 65:9, states that Yahweh will bring forth descendants of Jacob; Isa 65:15, announces that the servants will be called by a new name; Isa 65:16 comments about those people in the land who will be blessed by the God of truth. A description of this idealic creation follows in the lectionary reading (Isa 65:17-25). Isa 66 reiterates that this new creation will be for those who are faithful and contrite in spirit followed by another announcement of judgement on those who participate in horific cultic practices (Isa 66:3-4). Isa 66 continues with a lovely image of Jerusalem as a mother who suckles her children and a God who comforts her children like a mother. After another announcement of judgement (Isa 66:15-16) the chapter finishes with an anouncement of inclusivity which even suggests that foreigners will become priests and Levites (Isa 66:18-21). |
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Insights/Message of Isaiah 65:17-25 Literary structure: In most instances Isa 65:1-25 is perceived as a unified structure in its final form. How it came to be in its present form is still debatable. The possibility exists that we have a number of smaller units which were joined together (vv.1-7, 8-16,17-25) or alternatively there was a core (vv.2-23) around which verses 1 and 24 were added later. Verse 25 was added at the same time as Isa 66:24 in response to their exilic situation and thereby gives the people hope. Once again we have a proclamation which reminds us of similar passages in Deutero-Isaiah (Isa 42:9, 43:19, 48:6). In the Deutero-Isaianic passages 'a new thing' refers to what Yahweh is going to do for the exiles; that is, to bring them back from Babylon to Israel. The repetition of v.16b after the announcement in v.17a emphasises the assertion that Yahweh will forget completely what has happened previously. Only here and in 66:22 are the words ' new heavens and new earth' to be found in the Hebrew Scriptures. The verb 'bara' (create) always has Yahweh as the subject. In the creation stories of Genesis 1, God creates (bara) the world - a divine activity. In Isa 65:17 God creates (bara) a ' new heavens and a new earth' and in v.18 he creates Jerusalem - 'a rejoicing'. We cannot stress enough the significance of the verb. God chooses to create once more a new community and a new Jerusalem whose inhabitants will be the faithful. They will be 'my chosen' and 'my servants'. Are we meant to remember the foreigners and eunuchs from 56:1-8 and therefore to see chapters 56-66 as a progressive story about God's purposes for a new inclusive community? Isa 65 sets out in vv.19-25 the conditions in the new heavens and new earth. What Yahweh now creates is enumerated in vv.18-25 as the new creation for his servants. It is not a cosmic creation. After the new creation has been announced, the text describes the consequences for the servants. Weeping is an experience of the past. In Isa 65 the reconstituted community of Yahweh's chosen comprises the faithful ones. The negative formula 'no more' in the construction of vv.19b-20 gives a positive description of Yahweh's new Jerusalem. The idyllic picture of the new community continues to be described in v.22. Long life is promised when the metaphor of the tree is applied to the people (v.22b). Further, a promise is given in line two of v.22b which indicates that they will never be under the rule of a foreign power again. V.23a continues to speak about 'my chosen' whose work will bear fruit and whose children will never be snatched away in sudden or unexpected death. Isa 65:19b - 23a gives us the conditions which will prevail in the new creation and in Jerusalem. It is an idyllic description of long life, prosperity and peacefulness. The message shifts next to the relationship between the chosen and Yahweh. Here we have a profound theological statement that declares the chosen will be the offspring of the blessed ones of Yahweh. Both ideas - offspring and blessing - are present earlier in the chapter. Verse 24 is a clear statement which reminds us of earlier verses. In v.1 God is ready and waiting in vain for the people to call, whereas in v.24 God will hear and answer even before they speak. There is almost unanimous agreement among scholars that v.25 is a much later addition. On the other hand, there is a lack of agreement on whether v.25 is a condensed version of Isa 11:6-9. Verse 25 is regarded as apocalyptic in genre and therefore depicting in symbolic language a picture of the new heavens and earth (v.17). The scene is one of domestic peace and bliss, even the lion eating straw. Line three causes difficulties among scholars, some of whom remove it as a gloss because of its absence from Isa 11:6. Other people suggest line three is an allusion to Gen 3:14. In Mic 7:17 the foreign nations shall ' lick the dust of the serpent' as part of their subjection to Yahweh; perhaps this means that the serpent will be subject to Yahweh and no longer cause any conflict, as in Gen 3:14. The exact significance is difficult to discern. Each image has feeding as an important aspect. This is what promotes the idea of peace and tranquillity, which is verified in 65:25b. Message / Theology: The theological message in Isa 65:1-25 is structured around the theme of Yahweh saying, ' I was available to my people, I was rejected and I shall create a new heavens and earth for those who are faithful' . God desired a relationship with his chosen people, Israel. But, when God said, ' Here am I' , the people continued to turn away and go after other gods. Indeed, the list of cultic sins of which they are accused leaves us in no doubt about the apostasy and faithlessness of Yahweh's chosen. There is a sense of both sorrow and indignity that is expressed by the repetitive ' when I called you did not answer' (65:1,12), compared with the feeling of hope when God announces he will answer the faithful before they call (65:24). This group for whom God will create a new heavens and a new earth are called ' my servants'. They will live in the idyllic conditions set out in vv.19-25, compared with the punishment described in vv.7,12,13-15 for those who have rejected Yahweh. The sentiments felt by God here could probably be expressed today. We continue as Christians, both individually and corporately, to ignore when God calls us. The ideal picture of the new Jerusalem could apply to a world in which peace and harmony reigns. Maybe it has to apply also to our spiritual sense of well-being which can be present when we are in close relationship with God. |
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Resources/Worship for Isaiah 65:17-25 Worship: Isa 12 is a song of thanksgiving which acknowledges that salvation comes from God. It could be used as aresponse to the sermon or as a prayer of thanksgiving at the beginning of the service. Resources: Commentaries The Old Testament Guides (OTG) by Sheffield Academic Press are an excellent small resource which give many suggestions for readings on particular aspects in the bookof Isaiah. The New Interpreter's Bible is another very helpful resource and published in the late 1990's - 2002 is more up to date than some earlier works. Baltzer, Klaus. Deutero-Isaiah: A Commentary on Isaiah 40-55. Herm. Minneapolis,
Minn.: Fortress Press, 2001. The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989 Web sites with helpful lectionary resources: These links were updated 23/11/06
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