Chapter 6 Chapter 6
J. Ross Wagner
Isaiah in Romans
Among the Pauline letters, Romans contains by far the most quotations of and allusions to Isaiah. In addition to fifteen marked citarions,' there are perhaps a dozen additional allusions to Isaiah.* Not only are Isaiah's w o d s cited more ofien than those of any other scriptural but Isaiah himself appears as a narr~ed speaker five times.'
Isaiah is by n o means the only scriptural voice heard in Romans, h ~ w e v e r . ~ lsaianic material frequently appears in Rotrlans conflated with other texts or situated among clusters ofscriptural citations. As Isaiah's distinctive voice joins with a whole chorus ofscriptural witnesses, it is the cumulative weight of their testimony that undergirds Paul's argument. Paul's rhetorical strategy'' points to an underlying hermeneutical strategy as well. By reading Isaiah in conjunction
I That IS. 'marked' by a crtatlon formula or othenvrx clearly set off h n i the surn)unding context:
Roni. 2:24 = l u . 52:5: Roni. 515-17 = lu. 59:7-8; Roni. 927-28 = l u . 10:22-23/28:22; Roni.
9:20 = lsa. 1 :Y: Rom. 9:33 = Isa. 28:26/8:14; Rom. 10: I1 = lsa. 28:IO; Korlr. 10:15 = Isa. 527: tloni.
IO:l h = l u . 53:l:Ilom. 10:20 = 1sa.05: 1;Rom. 10:21 = Isa.65:2;ilonr. 11:s = lu.29:I0/l)eut. 29:3;
Rom. 11:26-27 = Iu. 59:20k21/27:Y; Roni. 1 4 1 1 = Iw. 4523: Rotti. 1512 = Isa. 11:IO; Rorii.
15:21 = lw. 52:15. Marked citat~ons of lurah m rlie other undisnuted letters nurrther as follows: 1 Corrnth~aru three, 2 Corrntlirans two. Galaunls one
The crrteru for determmmng illitsrorrr are rrion trliprecrse see Rr~hard B Havs, ~ I I O P T of Smptun rn tlrv k t m 4 k i d (New ~ i v e n : Yale. 1989). pp. 59-32, FIorran W~lk's cakful rnvc&gaaon. l>rr kdrutunq drs./tmjaburhrs Jh Plrulus (FRLANT 179; Comngcn: Vandcnhoeck & Kupncht. 1998).
pp. 4 4 5 4 6 r d e n t i f i ~ the followng alluaons, woir of whrch are Inore plairuble than others: Rom.
4:25 = Isa. 53: 12; Rorn. 8 3 2 = Iu. 53:6; Ram. X:33-34 = Isa. 50:K-9; Rom, 9 6 = l u . Mk7-H; Rorri.
'):20 = Isa. 2'):10/45:9; Rorrr. '):30 = l u . 59:'); Rorrr. 9:.70-31 = I s . 5 1 : l ; Rom. 1O:l') .Ilu, 1 3 , Rotrr. ll:26a=lsa.45:17;Roni. 11:34= Is.4O:13;Rom. 13:lI = lu.56:I;Ilorn. 14:21 = lsa.22:13.
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n i e only other book that co~ircs close to thb toul is Pulrns, wrth twelve cimtrons. Cf. Uiench- Alex Koch. BC Schrifi ft 7- dm L:~lwtife/iurns (BHT 69; Tiib~ripri: Mohr Srehcck. 19%), pp. 21- 24: Clir~topher D. Stanley. Ibrrl and rlir h t r g t t q oJ.%ipture (SNTSMS 74: C:ambrrdge: Carribridge Utuversity Preu. 1')1)2), pp. 83-184. O n Paul's use of P d n n In Ror~uns, see Sylvia C. Keesfimaat.'The Psalnrs rn Roniam m d Galatians'. m Steve Moytse and Mranen J.J. Mcnkeri, e&. The Psalms bt the Nnu Estmeat (Ltmdoo: T&T Clark leternauonal, 20Kt.1). pp. 13941.
* Rom.9:27-28;9:2Y: 10:16; 1020-21; 15:12.
Apart t b m lumh, Stanley couno 30 n u r k d c~muotls of Israel's scrrpturcs m Rorna~u: Latrguqe, pp.
83-181. The nwqrns of N A 7 s u m t numrmus powble allusrorir.
" See Chrrstopher V. Stanley. A Q I I I I ~ with Sniprum: The Rheruri~ of !/V~~otatrons tn tlrr lzrtm 4 1bu1 (New York: T&'T Chrk Iriterrianorral. 2004).
ISAIAH I N T H E N E W T E S T A M E N T
w t h other btbllcal texts, R u l obtatns some of the ~nterprenve leverage he needs to recontextualize and reinterpret the prophet's oracles as a wtness to h ~ c gospel and nusslon
'
Paul's readtng of Isa~ah reflects the tnfluence of exegencal techntques, tnterprctrve tradttlonc and reltgrous c o n v ~ c t ~ o n s charactertcttc of early Juda- 1smX and the wlder Hellentct~c-Roman world tn whtch he I~ved
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But ~t ISPaul's understandtng of the Gospel - the apocalypse of God's r~ghteousness tn Jesus Chrtst for Jew and genttle altke - and his decades of labour as apostle to the genttles that mo\t decisively tnfluence hts readlng of the prophet. In nrrn, Isatah's oracles help to shape l'aul'c concepnon of h a message and mlsslon."' Through wrestling w ~ t h Israel's scrtpture, Paul finds that Iulah's prophecies of the mstoratlon of capnve Israel prefigure the communtt~es o f Jews and gentiles that God ts now calltng Into betng through Paul's n n n ~ s u y At the same tlnie, Paul dtscoven tn Icatah's polen~rcs agalnst unfaithful and obdurate Israel a key that unlocks the nlystery of the present resistance of so many of hts fellow Jews to the Gospel
The followtng &scusston brtefly exxntnes all of the marked cttanons of Isatah In I\omans and also notes some of the more slgn~ficant allustons.
Isaialr 52:5 in Rstnatrs 2:24
In R o n ~ . 221-23, I'aul responds to his inlaginary Jewish interlocutor's con- fident boast in the Law (217-20) by charging that Jewish failure to actually observe the law b r i n g God's name into disrepute among the gentiles. H e supports this harsh accusation with an appeal to Isa. 5 2 5 (Rorn 2:24), marked as a quotation by the concluding formula, 'as it is written'. Although the wording of the citation is drawn h r n the LXX (MT lacks 'because of you' and 'among the Gentiles')," P a d changes direct speech into indirect speech
Parucularly nuteu~)rthy rn rhrr respect are lo-occurmncer ot Isarah and I>eutemoomy Rorrt 10 19-21 ( 1 s 65 I-2/I)eut 12 21). I\om 11 X ( l u 29 1l)iDeut 29 3).Rom 15 Y-12 (Iu 11 10/
Dcut 12 41) 5ee J Rm3 Wapter, MWCI ;uld l ~ l i h rn Concert Paul's K ~ d l n g of lulah and 1)eutemnonty tn Konuns'. tn Clatre Manhews Mc<,tnnss and Pdutcta K Tull, edr, Ar 7kmr M o are Euphr f i e R r i ~ r r o n ojlratah from rhr L Y Y to rhr 5BL (SBLSyrnS, Advlu SBL, 2005) Note espectaUy the rnrporurrr c of what E P Fmden has ternled ' J m h Uc.itonoon Eschatology', the wdesprcad cvpecuoorr anmug Secorld Icmplc J e w that God would dlspkay h ~ s iuthfulnm to 11s iovcnartt utth Isrrel Iy dclrvrrmg them frr,m foretgn oppresson and esrablsshrng t h n n m thetr land m peace \re S;utders.jmus utrd luddrtm (PhrSadcSph~a Furtres5, 1985). pp 77-1 19
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Ko'h (klmlt). Conlrv (Ldnguap) and Wtlk (Bederrutg) have convmctngly argued that Paul's u rrp- tun1 cruaon?i getterally evtncc drpcndcttcr on the LXX (or on Greek teha In the LXX mdlaon).
rdther thrrr on trxa In Hrbrew o r Ardrrutr My own work on the lsatah cronons m Komam r u p p m this <orhcluuon <'onrrquend), uhen d~uussrng 1s;u.h In tlus essay. I will be r c i e r r q to the crrn<all) rc~oruuuctcd text of LXX lsatah J o ~ c p h Zregler, e d . lrorar. 3rd edn (Comngco Vandenhoeck Bi Uuprctht. 1983)
' For a full defence of thrs thnrr, ttt &alog~re wtth prror wholanh~p.see J Ross WA~IICI, H d d s Ofthr Luod Nrrrq Ibul and lsatah tn (:oncnr' in rhr Lrrtrr ro the Romum (NovllSup 101. Letdcrl Br~ll. 2002) Fur bmddv urmlar concluuons. see Hays. I ~ h w c and Wrlk. &derrttcn~
' The language of Paul's <rtauotr dw hedm afintun to Ezek % 16-23 Sec Ttrnodvv W Berklcy.
I rotn d Bnrkevr (i~rrranr to ( Irnrrnoitott #the H e m 1 b u I r ~ Ittrmrxrd F x e p s rn R ~ I I S 2 17-29 (\BLIX 175 Atlrno 5BL _?oMl).pp 13(&1
ISAIAH IN ROMANS A N D GALATIANS
by s u b ~ n t u t ~ n g 'the name of God' for 'rny narne'. In addinon, he moderates the harshness of Isa~ah's oracle ~ o m e w h a t by ellnl~natlng the verbal niod~fier, 'conhnually'..'"
In the argument of Rornans, thece words pn~vlde scriptural back~ng for the apostle's charge that Jews, as well as gentiles, are under the power of sin (cf.
R o m . 3 9 ) . That there is also a deeper layer of significance to the citation is suggested by Paul's subsequent quotations of Isa. 5 2 7 (Rom. 10:15) and Isa.
5 2 1 5 @om. 15:21). In Isa. 5 2 5 , the people of Israel, suffering God's judge- ment for their sins, have become slaves in a foreign land. Because of their helpless condition, the name of their God is held in derision by the surround- ing nations. But as Isaiah goes on to proclaim, it is precisely the Lord's zeal for the glory of his name that now stirs him to rise up and deliver Israel tiom captivity (52:6-12). In Isa. 52:7, heralds go forth with the news that God has redeemed his people. I'aul places himself among these messengers, and he identifies their good news as nothing less than his Gospel that, in Christ, God has now accomplished the salvation of Jew and gentile alike. Though the words of Isa 52:5 In Ron1 22.1 dellver a sharp rebuke, t h ~ s 1s by n o meanc Rul'c - or God's
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last word to the Jewtsh people In K o m a ~ a .lsaiah 59: 7-8 it1 Romans 3: 15- 17
Isaiah next appears as part of what nlay well be a pre-Pauline catena of cit- ations drawn tiorn psalm and wisdom texts. We will soon observe that Paul ofien expands the scope of salvation oracles originally addressed to Israel to encorilpass gentiles as well. A similar logic is at work here, though to a quite different end, as Paul transforms Isaiah's description of wicked Israelites into a blanket condemnation ofall humanity (Roni. 3:9). Significantly, at the climax of his argunient in Romans 9-1 1 , Paul will draw on a later portion of this oracle (Isa. 59:20-21), where condemnation gives way to a proclamation of God's determination to save lsrael by taking away their sins forever (Kom.
1 1 26-27).
Isaiah 10:22-23/28:22 in Ronrans Y:27-28
R u l offers in Romans 9-1 1 a tightly-knit argument, densely interwoven with scriptural citations and allusions, whose principal burden is to insist that, des- pite the current resistance of many Jews to the Gospel, God's gracious election of gentiles does not signif) God's rejection of his own people Israel. O n the contrary, the temporary hardening of Israel against the Gospel is part of the divine plan to extend salvation to the gentiles. Even now, God has preserved a faithful remnant of Israel; in the end, God will dernonsnate his faithfulness to
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1)rtallcd ~nalyws o f the form of Paul's clraonn5 o f lulah rxuy he foul~d In Knch. khnk, \tanlq, Lnrt.f~tq@+, Wtlk. Rpdrurvng, Wagner, Heraldi1 1 0
ISAIAH IN THE NEW TESTAMENT
his promises to the patriarchs by efftctit~g the salvation of 'all Israel' (Korn.
1 1 :25-32).
Paul's opening salvo enlphatically denies that God's word of election and promise ( K o n ~ . 9:4-5) has fallen to the ground ( 9 6 ; cf. Isa. 40:7-8). Through a brief and selective retelling of Israel's history, he argues that nlelnbership in 'Israel' has always depended o n God's gracious choice, and not simply o n physical descent froln Abraharrl (9:tr-13). Appealing to the Exodus narrative'"
and to the prophetic analogy of potter and clay,'" Paul not only affirms God's h e d o m to show rnercy or to harden as he chooses but also recalls the Exodus as the paradigmatic display of God's cor~~nlitment to glorify his name by frrely and rnercihlly electing Israel to be his very own people (9:14-23).
In Kom. 9 2 4 , Paul identifies the 'vessels of mercy that [God] prepared beforehand for glory' (923) as 'us, whom he called not only h m among the Jews, but also ~ I I I among the Gentiles'. Paul support. this bold assertion by appealing to two named prophetic witnesses, Hosea (Korn. 9:25-26) and Isaiah ( R o n ~ . 9:27-28). His first citation is a combination of Hos. 2:25 and 2: 1 b. I%ul hyper-extends Hosea's descriptions of lsrael as 'not-my-people' and 'not-loved' to find in these appellations a reference to gentiles, the con- summate outsiders to God's covenant people. Those once excluded from the people of God now find thenlselves addressed with the covenant formula 'my people' and called by the name 'sons of the living God'.I5
The second prophet~c wltness speaks in w. 27-28. Through t'aul's rhet- orical invocation - 'Isaiah cries out on behalf of Israel' - the prophet himself stands before the I\oman congregations (Kom 9 2 7 ) . T h e weight of Isaiah's 'presence' enhances both the authority and the inmlediacy of his oracles. In the first clause of this citation, Paul conflates Isa. 10:22 with the sinzilarly- worded HOB. 211, substituting Hosea's 'the number of the sons of Israel' for Isaiah's 'people Israel'." As a result, Isaiah's dark words concerning the 'sons of Israel' stand in stark contrast to Hosea's glowing allnourlcetnent that God has embraced gentiles as 'sons of the living God' (Rom. 9:26). Of Israel, lsaiah lan~e~lts: '[only] a renlrlant will be saved'.
And yet, to hear in Isaiah's words only the strains of lament is to w n ~ a i n tone-deaf to the subtle but persistent counter-melody in these prophecies that sings of God's stubborn fidelity to Israel. 111 Isaiah, as in much of biblical and postbiblical Jewish literature, the language of 'remnant' and 'seed' (cf. R o m . 9:29/Isa. 1 :9) holds out the promise of a fi~ture for lsrael o n the other side o f
" lionr. 9 : l i crtes Esod. 33: 1'4. u~hrlc Rom. 9: 17 quotes Esod. '):l(r.
' 9 ~ r i r l ' $ lrngurgc ecliocs l a . 2'): l h d~rd I-. 45:'). Sce further Waptier. HpraY, pp. 56-71
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Pal11 rnrpltr)'~ tht\ rntcrpret~vc strategy clwwhcrc In Rnrn~nr, findring gentiles m the neptrvely phrased ciescrrptrons of Israel In Iw. 51: l ( U o ~ n . 0:30); K)eut. 32:21 (Kom. I0:lV): Isa. 65:l (Kom.I0:20): Is. 52.15 (Rorn. 15:21).
'" A\ rlrcrdy noted. R o ~ n . 0 : 2 h cltcs t l a ~ . 2:lh. Thc iontlatlon m KOIII. Y:27 sm)ngly su~escrts that I'atll ha, read tlrerc pacuss fro111 Howr and l u ~ a h I I I the Irght o f one another.
ISAIAH IN ROMANS A N D GALATIANS
judgement. Indeed, in its context within the book of lsaiah (10:.%12:6), 10:22-23 promises that God will surely deliver Israel from the Assyrian inva- sion he has employed to punish their transgressions. 'In that day' when God completes ( U U V T E L E ~ ) the chastisement of his people (1 0: 12). he d l turn his anger o n the oppressor, Assyria. Their destruction will be so coniplete that a child will be able to tally up the remnant that remains (10:19). In the case of Israel, however, 'in that day' the remnant will truly put their trust in God (10:20-21). The words that follow, cited by Paul, affirm that Israel's deliver- ance is certain. Though far less numerous than the descendants once proniised to Abraham, the remnant uiN be saved (10:22). God will swiftly accomplish (ouw~)LCo) redemptiori for the renlnant o f Israel scattered throughout the world (10:23).17
By calling lsaiah forth to speak in Roni. 9:27-28, Paul iniagiriatively places his conternporaries in a situation analogous to that originally addressed by the prophet, a situation in which Israel already stands under God's judgenient, desperately in need of deliverance (cf. Rorn. 9: 1-5; 10: 1 ; 1 1 : 13-1 5). As in Isa.
10:22-23, so also in Komans Y the echo of the promise to Abraham of des- cendants 'like the sand of the sea"R dramatically heightens the numerical disparity between the 'sons of Israel' and the ren~nant that is saved. But at the same tirne, as a result of Paul's nope, Isaiah's words in Kotnarls function as they d o in their larger context in lsaiah, as a message of hope in the midst of disaster.
Paul invokes Isaiah to claim that by calling 'us
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. . h r r i aniong the Jews', God is faithfully preserving a rrrnnant o f Israel as a pronlise that Israel still has a future. T h e hopeful conclusion with which Paul's argument ends, 'all Israel will be saved' (ILonl. 1 1:2h), is thus already foreshadowed in his appropriation of Isaiah's pronlise of a remnant in Rorn. 927-28.lsaiah l : Y itr Rotnarrs Y:2Y
Isaiah's testinlorly continues in the following verse. Paul's citation of Isa. 1:C) fallows the wording of LXX Isaiah. His ir~troductory forrnula, 'just as lsaiah has foretold', highlights the predictive dimension of Isaiah's words, emphasiz- ing that what lias happened in Paul's day is a fulfilment of the divine plan revealed to Israel long ago. Two verbal links connect this citation to h i a h ' s words in the preceding verses. The verb 'leave [a remnant]' (Eywasak~ino) in Roln. 9:29 (Isa. 1:')) recalls the 'remnant' (ilz6)L~lppa) in Rom. 9:27 (Isa.
10:22), while 'the Lord Sabaoth' in Rorn. 9:29 (Isa. 1 3 ) echoes 'the Lord' in Kom. Y:28 (Isa. 10:23128:22). As was the case with Isaiah's oracle in R o m . 9:27-28, the prophet's words here have a twofold function in Paul's argunlent.
" Paul's cttanon In Kom 9 28 appears to coohte Ica 1 0 22c-23 wtth thc str~kltigly $tntrhr oracle ui
1- 28 22b l l i e LXX facdtuter Paul's readtug of these p a s u p as pmnitsn of redempnon,
111 ncrther passage does the tratislaror reproduce the cvpltctt Iragtnge of drsrnccflo~~ found 111 MT (*. *)
'"fC;zn 1916 1 5 5 . 1 ( ~ 1 0 , 2 2 1 7
ISAIAH I N T H E N E W TESTAMENT
Isaiah bewails the devastation of Sodom-like proportioils brought o n by Israel's rebellion against God. But at the same time, the seer's words offer a glimmer of hope. Israel will not become like Sodom and Gomorrah, wiped out without remainder, for God has graciously 'left us seed', the earnest o f Israel's future restoration by a God who remains faithful to his people. The two Isaianic prophecies of 'renmant' and 'seed' thus function together in Roni. 9:27-29, not only as pronouncements of judgement, but also as harbingers of salvation yet to come."
Isaiah 28: 16/8: 14 it8 Ronrnns 9:33
T h e rhetorical question in Rom. 9:30--31 niarks a new stage in Paul's argu- ment, as he begins to diagnose the cause of Israel's failure to embrace the Ciospel. Paradoxically, 'Gentiles, who were not pursuing righteousness,"
have obtained righteousr~ess - the righteousness tiom faith, but Israel, though pursiiing a Law that leads to righteousness, has not caught up with the Law'.
Paul's explanation for this ironic turn of events is that Israel, by pursuing the law 'as if tiom works' rather than 'tiom faith' ( i ~ l t i a ~ ~ ~ ) , has 'stum- bled over the stumbling stone (cf. Isa. 8:14), just as it is written' (Rom. 932).
What follows in v. 3 3 is a composite citation in A-B-A form, with a portion of Isa. H:l4 (the description of the stone) spliced into the middle o f Isa.
28:16." The effect of this combination of texts is to present the 'stone' as both the cause of stumbling for those not characterized by 'faith' ( n i a y ) and the ground of salvation for those who 'trust' (n~arsko).'~ Significantly, Isaiah 8 and Isaiah 28 both speak of a sharp division within Israel between a faithful minority who trust in the Lord and the majority who refuse to rely on God.
The prophet warns the rebels that they will fall in the inlpending crisis (8:15;
28:13), but he assures the faithful that God will enable them to stand firm (8:14; 28:16).
The identity of the 'stone' in Rornans is open to a number of readings
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'' \et. Wagc~er. Ifnnld, pp I(%--I6 For a strlulrr readrrq of the p w g e , src John Paul Hed, 'Fro111 Kcnulaat to \red of Hope tor lsrrcl R o ~ l u l r Y 27-29', CBQ 64 (2002). pp 70.3-20
* Paul's phrdx here IS perhaps an Invcrslon of the ~ h a r a c t c r ~ ~ ~ n o n of God'$ people as those 'who pirrsue rlghteoust~ess' rn I s 51 1
' Paul's woxhng appears to derrve fro111 a kptuagrntal text that har been reworked at por~ns to bra%
rt closer to a Hebrcw text lrke that of thc MT There art. s r p f ~ t a n t apneemetm between thc text qiiotcd rn Kom 0 33 and the (~mconfiated) cltauom of these pncages m 1 Pet 2 6, X It a posstblc that both Paul and the author of 1 Peter drew on an carhcr 'trsamony-hook' for t h n e cltaaons see rnc>st recmtly Martin C Alhl, Atrd ?mprum Catrtror be Brohn' nrr Fvnn attd Frmrtion Djthr tady
( hnstrmt Tesnmonrd C:ullprrront (NobTSup 96. Lerden Brdl, 19%). pp 265-85, dthougll the evr- dcncc s n n g i y polnn to Paul as the source of thetr mnfarmn In R o n u m Wagner, Heralds, pp 171-
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Thc o b t o u s ~ a a h w o r d 36) coni~errron txtucerr the two pruagcs rs 'stone', but them are numerous other Imk. betweei~ huah 8 and lutah 1X-2') m the LXX 5ce Wagner, Heralds, pp 145-5 IISAIAH I N R O M A N S A N D GALATIANS
(;ntl," Christ,'" the law'" - and the polyvalence of t h ~ s metaphor may be rrrtenbonal Indeed, all three referent5 are brought together by Paul m Kom 10.3-4, where the 'r~ghteousnea of God' is ldentlfied wid1 the righteou$ne\\
that comes through Christ to everyone who trusts, the rlghteousnec~ that is the. ultl~nate goal (telos) of the law Itself.
i r ~ i a h 28.16 in Romans 10: 1 1
I?~ul supports hls contention that 'Chnst is the goal to whlch the law leads for rrgiirteousne~c' (Kom. 10 4) by appeahng to the law itself, set on the lips of Mtr\es2' and a persortlfied 'R~ghteous~~ess-iro~~~-Faith'
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Together, they affirm thrr the law promlses life to those who 'do' it, and, moreover, that 'doing' the hu consists tn respondmg to the 'message of faith that we preach' Thls nmsage pronl~sec ralvat~on to all -Jew and Gentlle alike - who -dl confess Jerirs as Lord and trust (ntorsuw) that God has ra~\ed hurl horn the dead(10.8-13)
The apostle grounds his appeal to 'trust' in God's act of ralslng Jesus from rhc dead In a re-c~tat~on of Isa 38 16. 'Everyone who truvts (morsio) In hlrn wdX not be ashamed' The word 'everyone' represents a Paul~ne addition to
the text to connect ~t more closely wlth the followng quotanon horn Joel 3 32: 'Ev~r),otrr who calls on the name of the Lord wlll be taved' (I<om 10 13) IZs juxtapaclng the citations in thig way, Paul closely ~ d e n t ~ f i e \ thr 'him' oflsa 2W:lh with the 'Lord' of Joel 2.33 In the context of Kom 10.9-13, both r l r ~ r l y refer to Christ, though not to the exclusion of God, for Paul's careful rrgurnent has inscr~bed the hurndn Jeuc (10 9) into the very Identity of the one God of all.'p
Uwiore people can call on the Lord'c name, they must hear the message that evokes falth (Rorn 10 14-15) Paul fin& a prefiguration of h ~ r own IIIISFIOII of
~ " T X Lamanon In Isa 52 7. which describes a messenger bringng the new5 to Lion that God has come In perzon to retcue hls captlve people. The cltatlon apprars to be bawd on a Septudg~ntal text that hau been revsed to bring ~t cltr.irr to a Hebrew text l ~ k e that of the MT" Patil e l i m n ~ t e c the phrase 'on rlrc mountams', w~denlng the scope of the oracle beyond Jerusalem and ~ t s
' God appcas to be the '\toiir' 111 I,&. 8:l-l aiid (less cerutnly) ui Ira. 28.16.
'' O n christolog~cal interpretanon, oivarinur 'stone' texts In early (:hrictlaruty. 5ee Darnnba~ L~~idrrr, Z~/orrtrrit Apolo'qetii (Ph~ladciphia: Wesmuirstcr, 1961), pp. 169-86.
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Cf.Kom.9:Jl.Koni. 10.5. quuurlg Lev. 18:s
Rorn, l0:h-8, conflannp l k u t 9.4 wtrh I)eut. 30:12-14 (interrprrred wch Pat~l'f interpretive comments).
* Compare Rom. lil: 12 with Rom. 3:29-30. S r e the perceptive tredmlent of thn u ~ l ~ o l e quauon by C.Kavin Rowe. 'Romans 1U:lJ: What ~i the Name of the Lord?' H B 7 22 (20(Hl),pp. 135-73.
See Stdnley, liatguagr. pp. 13-111.