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Background to the Book of Isaiah 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 focused 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: xThe 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 table in last week's background Section. 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 Isa 49:8-16a This text is preceded by the section 44:24-48:22 in which Cyrus is named as the Lord's shepherd who will bring release for the captives and overthrow Babylon. Cyrus is claimed as God's agent doing the will of God in order that Jerusalem will be built and the foundation of the temple laid (Isa 44:28). The extraordinary statement in Isa 45:1 announces Cyrus as the Lord's anointed a term used only of those born of Israel lineage. The claim of God as Creator continues through this section (Isa 45:8, 12, 18) as well as the claim of monotheism, that is, there is only Yahweh and no other gods exist (Isa 45:22b). The purpose of these powerful declarations about God serve to give people the confidence to trust in the call which is being put upon them, that is, to return to Zion. Isa 48 is a wonderful declaration of the new creation which God is about to bring and it is all done for his own sake. God will ensure that Babylon will be defeated through the call of Cyrus which will allow the Israelites to leave Babylon and return to Jerusalem (Isa 48:20). The verses following the lectionary reading speak of their God who has cared for them, had compassion, answered them, like a mother can never forget a sucking child, and even had them engraved on his hands. This God will prevail over their captors because God is their Saviour and Redeemer. |
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Insights/Message of Isa 49:8-16a Literary: Isa 49:8-16a is part of the section 49:1-52:12 in which the challenge to believe God and the servant grows more intense (Oswalt:287). Many scholars include vv.8-13 with the servant song in Isa 49:1-6 which then follows a similar pattern to that in Isa 42:1-13 which ends with a song of praise also (Isa 42: 10-13, Isa 49: 13). The structure becomes vv.1-6 - the call and task of the servant: v.7 - acts as a bridge between vv.1-6 and vv.8-12 which is a further elaboration of the task of the servant: vv.8-12 - first person proclamations of God both about the past relationship, and future promises about their journey: v.13 a song of praise by nature in response to God's compassion for Israel. Indeed, Isa 49:1-12 is the fulfilment of the opening vision in Isa 40 and is the first occurence of 'comfort' since the opening verses of Isa 40 (Goldingay: 381). Furthermor, Goldingay noted that the there is a much greater use of 'his/my people' in Isa 49-55 which emphasises the close relationship of Yahweh to the Israelite people (381). The repetition of idea in the first line is repeated in the second thereby reinforcing the message is a very helpful way of reinforcing the message of the writer. Normally v.13 completes the block 49:1-13 but the lectionary takes 2.5 more verses and odd to finish half way through when the second line reinforces the first. Up to now we ahve the Lord speaking and now we hear the voice of Zion herself. It is lament form using the image of a woman and her suckling child. This is not the only place that the image of a suckling child is used both of the city and of God in the Book of Isaiah (Isa 66). Message/Theology: The phrase in RSVP, 'time of favour' can be interpreted as 'time of acceptance' which suggests a quite personal relationship underscored by the following phrase, 'in the day of deliverance/salvation I have helped you' (Goldingay: 176). Not only has God accepted them but God has kept and given the servant as a covenant to the people. This servant like Moses will lead a new exodus but unlike the first it will be safe and easy journey. Seitz suggests that Moses cut a covenant, but here the servant is the covenant to the people (Seitz: 430). There is a consequence of God choosing and loving the servant which is the focus of v.9. When God chooses or calls someone or a group of people there is almost always a task associated with it. The task of the servant is to call the exiles to return to Jerusalem. We presume that the people referred to in v.9 are the Israelites in exile who will now be free because Cyrus has come into power and he is under the direction of Yahweh even although he doesn't know it (Isa 45:4). The description of how Yahweh will make the journey back to the land both safe and easy is reminiscent of the prologue in Isa 40. After the creation has sung praises to God because even the creation can see how God has comforted and has compassion on the exiles. "But', begins the following verse (Isa 49:14) which is contradicting this message of a comforting God and Zion's voice says the Lord rather than comforting has forgotten Zion. The exiles might be comforted but the deserted and forlorn city has been forgotten (Isa 49:14). The Lord replies to this by asking whether a woman who is breast feeding her child could possibly forget the child. Even if this did happen by a mother, God couldn't possibly forget because the very image of Zion is engraved on God's hands and her walls are continually before God's eyes. Zion has never been out of the sight of the Lord. The remaining section finishes with further affirmation that Zion will no longer be forsaken but fully restored even to the point of everyone becoming an ornament on the restored Zion. It is worth noting that both creation and the city have voices which are able to praise and lament. Does everyone have a voice in our society? |
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Resources/Worship for Isa 49:8-16a Resources: 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 of Isaiah.
The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989 Web sites with helpful lectionary resources: These links were updated 09/06/2008
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