Year B- Revised Common Lectionary
Christmas 1 - Dec 28th 2008
Old Testament: Isaiah 61:10-62:3, Ps 148
Background to the Book of Isaiah
Context of Isa 61:10-62:3
Insights/Message of Isa 61:10-62:3
Resources/Worship for Isa 61:10-62:3
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Background to the Book of Isaiah

Historical: (History within the text) xxx

In 598 BCE, 587 BCE, 582 BCE (Jeremiah 52:28-30), the Babylonians deported significant numbers of Israelites to Babylon, especially the leaders and highly educated people. It appears that the Babylonians allowed the exiles to own land (Jeremiah 29:5) and gave them much freedom. They could continue to worship (Ezekiel 8:1, 14:1,3, 20:1,29, Jeremiah 29:1), to participate in trade (Marashu business texts), to remain in tribal groups with their leaders (Jeremiah 29:5-7) and to serve on royal projects and in the military forces. The evidence of the Jeremiah, Deutero-Isaiah, Ezekiel and Priestly material shows that writing continued in the exile. An awareness of both the written and oral traditions of the past is seen in these books. While some writings (Deutero-Isaiah, Jeremiah, Deuteronomic History) probably received their final form in exile, other writings (Priestly, Psalms, Ezekiel) did not achieve their final form until much later. The people were aware of the Torah requirements (see Leviticus 26:14-45, an exilic sermon) and Ezekiel drew upon the laws in the Holiness Code in Leviticus 17-25. The later writings confirmed that the people in Babylon knew the requirements of the law (Ezra 7:11-20: Ezra the priest, the scribe of the law, the one sent by the God of heaven to Jerusalem with treasures for the temple and a commission to undertake teaching of the law and moral reform). We assume that if Ezra was going to Jerusalem as a teacher of the law he would also have been teaching the law to those in Babylon.

In summary, the exilic community appears to have been well organised, able to enjoy the benefits of Babylonian life and free to maintain its own religious life and worship. Although the people were not able to worship at the temple and offer sacrifices, they learnt about their past traditions (Isaiah 40-55) and the requirements of the law (Deuteronomic History, Ezekiel, Leviticus).

PURPOSE of Isaiah 40 - 55:

These chapters in the scroll of Isaiah appear to address a situation later in the exile (circa 540 BCE) when the prophet proclaims that God wants them to return to Jerusalem. Most of the older generation would have died, those who remained would have heard the stories of Jerusalem, but this generation would be very comfortable, settled, well off, living in a fertile and cultured country. They were safe, had freedom and many obtained wealth.

The question is how do you get a group of people to move who are comfortable, settled, whose children are born in this new country, to move back to a wreck of a city taken over by people from the surrounding countries, Edom, Moab,Transjordan etc. You want to transport them back to a rocky and barren landscape, where there were no immediate opportunities for making a living. We have the experience of Kosovar refugees who were only in Australia a few months not 40 plus years and some of them had no desire to return to probable hardship and possible death. I have no desire to return to a ‘but and ben' in the Highlands of Scotland on a permanent basis. A holiday is wonderful.

This is the task of the writer of Isaiah 40-55 - to convince the people of Israel to return to Jerusalem and build the temple and city again. The experience of the exile has made them realise that they have to rely on the grace of God alone and that it is only by God's loving kindness they can know forgiveness.

Literary: Isaiah 40-55 begins with a prologue in Isaiah 40:1-11 which sets out the message of the following sixteen chapters. The first verse declares that the people of Israel are forgiven and she has suffered enough for all her rebellion and unfaithfulness. Now God will lead them back to Jerusalem. The poetry is quite different to that used in Isaiah 1-39 and is regarded as some of the most beautiful in the Old Testament. Isaiah 40-55 proclaims God as creator and develops the explanation God as creator of the world first stated in Gen 1. Not only is Yahweh creator of the world, but also redeemer of people within history. It is the author Isaiah 40-55 who has a fully monotheistic presentation of God. Up to this point there has been an acknowledgement and acceptance of other gods by the writers of the Hebrew Scriptures. These can be seen in many of the psalms we read.

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Context of Isa 61:10-62:3

The lectionary verses for Old Testament come in the middle of the section Isa 60-62. Note above that this is the centre of Isa 56-66 and speaks of a fully redeemed people back in Jerusalem. Surrounding these central chapters are verses describing appearances of God proclaiming judgment, however Isa 59:21 is a transition verse in which "my Spirit" and "my covenant" are pointers to what will be spoken of in Isa 60-62. The emphasis in these chapters is on the consequences of God choosing to let his glory rest on Jerusalem. The images of light and radiance permeate these chapters which combined with the descriptions of wealth leave us in no doubt about the restored splendour of Jerusalem. Even foreigners will come, bring their wealth and be subjugated to the Israelites. God is the provider in control of creation, history and their redemption. The relationship is described "as the bridegroom rejoices over the bride, so shall your God rejoice over you." The shock as one moves into Isa 63 is quite profound because here we have another strong statement of judgment because there was no-one to help; the people had all abandoned their God. Isa 63:7ff reminds the people of how Yahweh had redeemed them and cared for them but the people had rebelled. The people even want to blame God for their apostasy.

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Insights/Message of Isa 61:10-62:3

Literary:vvvvvvvWhile these lectionary verses come from the central block of material Isa 60-62, it is unusual to have verses from the end of one chapter and three verses from the following because each chapter is carefully composed as progressive units. Verses 10-11 are a first person response acknowledging God's redemptive purposes. As suggested in a previous discussion about Isa 61 in Advent it reads as though it is the prophet, but in the context Jerusalem is responding to what God has bestowed in Isa 60 (Oswalt: 574). God speaks through the prophet declaring that Jerusalem will be restored to such glory that the nations will see she is no longer desolate and forgotten by God. The use of the word "until" in vv.1b and 7 confirm this aim of God. The focus of these chapters is the glorification of Jerusalem and the people are incidental, only mentioned at the end of the chapter in v.12. Even the image of bride and groom which has been used of Yahweh and the people is now applied to Jerusalem and the people - the people are the sons and Jerusalem the virgin whom they will marry (Isa 62:5). As we have suggested previously that while Isa 56-66 contains traditions from many areas of Israel's life the final composition is quite brilliant with its literary integration and new challenging message. For example, the phrase in Isa 62:1 - "I will not keep silent" is a positive affirmation of Yahweh's intended action re Jerusalem. However, in Isa 64:11 it appears that God is silent and the people believe this silence is causing their affliction. In Isa 65:6 the phrase is used in the context that when God breaks the silence it is for the purpose of punishing the wicked (isa 65:6-7). By using the phrase in different contexts the people are confronted by a new idea- what they thought in one time is no longer the case at a different time. Although a new name is decreed in Isa 62:2, the city has never been called "Hephzibah" (my delight is in her). Isa 62:2b forecasts a new name which is stated in Isa 62:4 and v.3 could easily fit straight after Isa 62:2a which continues the glorious description of the new Jerusalem.
Message: xxx The implied audience in Isa 60-62 is the returned exiles in Jerusalem who have become despondent at the sad picture of Jerusalem. The prophet is presenting a picture of hope and encouragement in order that they will rebuild Jerusalem (v.4) in response to the glad tidings which the prophet is proclaiming. Westermann suggests that Isa 40-55 has a focus on the people returning to Jerusalem, while Isa 56-66 has a focus on the people rebuilding Jerusalem (Westermann: 370). In response to the rebuilding of Jerusalem he promises the people that foreigners and aliens will come and be servants bringing their wealth to help to restore the city to its previous splendour. T he focus of the last three verses and the whole of Isa 62 on the city gives a new hope and impetus for the returned exiles to believe that God's promises will prevail. God wants the nations to see Jerusalem in all it restored glory - it is the place from which God's teaching and knowledge will go forth. Indeed, this has come true in that both the Christian and Muslim faiths which have come from Judaism. It is also true that all three groups fight about the various parts of the Old city and this is not the way God wants it. Jerusalem as restored now is the place where different faiths live and work together. It is almost ironic that the people from across the world come to Jerusalem but not in the way foreseen in Isa 62.

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Resources/Worship for Isa 61:10-62:3

Worship:xxx

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 book.

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.

  • Brueggemann, Walter. Isaiah 40-66. Westminster BC. Louisville, Ky.: Westminster John Knox Press, c1998.
    Childs, Brevard S. Isaiah. OTL. Louisville: Westminster John Knox Press, 2001.
  • Emmerson,Grace I. Isaiah 56-66. OTG. Sheffield: JSOT Press, 1992.
    Hanson, Paul D. Isaiah 40-66. Int. Louisville, Ky.: John Knox, 1995.
    Muilenburg, James, and Henry Sloan Coffin. "The Book of Isaiah: Chapters 40-66." In The Interpreter's Bible. 5:381-773. New York: Abingdon Press, 1956.
    Oswalt, John. The Book of Isaiah. Chapters 40-66. NICOT. Grand Rapids, Mich. W. B. Eerdmans, 1998.
    Scullion, John J. Isaiah 40-66. OTM. Wilmington, Del. Michael Glazier, 1982.
  • Seitz, Christopher. "The Book of Isaiah: Chapters 40-66." In The Interpreter's Bible. 6:307-552: Nashville: Abingdon Press, 2001.
    Thompson, Michael. Isaiah Chapters 40-66. Epworth Commentaries. Peterborough: Epworth Press, 2001.
    Watts, John. Isaiah 34-66. WBC. Waco, Tex.: Word Book, 1987.
    Westermann, Claus. Isaiah 40-66: A Commentary. OTL. London: SCM Press, 1966.b
    Whybray, R. N. Isaiah 40-66. NCB. London: Marshall, Morgan & Scott; Grand Rapids, Mich. W. B. Eerdmans, 1981, c1975.
  • Whybray, R. N. The Second Isaiah, OTG. Sheffield: JSOT Press, 1983.
    Young, E. J. The Book of Isaiah: The English Text, with Introduction, Exposition, and Notes. NICOT. 2nd ed. Grand Rapids, Mich.: W. B. Eerdmans, 1972.

The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989

Web sites with helpful lectionary resources: These links were updated 22/11/2008

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