A court scene: the idols are exposed and the plight of the world becomes clear (41:21-29). The coming glory: the city of the Lord, the universal city and the consummation of the blessing of Abraham (60:1-22) d. But of course it is impossible to ignore the richness and progress of the study of the book of Isaiah.”
It was assumed that the prophetic books were anthologies, and the task of dividing obliterated any vision of the whole.
Introduction
The Zsaianic literature
Continuous, in that the Servant's 'offspring' appears for the first time in the last Servant Song (53:10) and reappears in the first Song of the Anointed Conqueror (5921). David's understanding of the city as 'the place the Lord chose' is revealed in Second Samuel 7:10-11. It is a deadly thing for a sinner to be found in the presence of the Holy One.
The sphere of the references to the Holy God encompasses the subjects addressed in the prophet's call.
Isaiah as author
Watts is more conservative than some others in suggesting a lower date of 435 for the completion of the book. Since there is no reference to Cyrus or Babylon, it is assumed (on the basis of the supposed date in chapters 40-55) that both belong to the past. In addition to the question of styles considered above, other features must be considered.5 The rest of the prophetic books show that the literary convention.
It is easy to make up stories around the supposed anonymity of chapters 40-55 such that since the prophet of the exile predicted the fall of Babylon, he saw fit to conceal his name. In the case of the first Isaiah manuscript from the Dead Sea Scrolls (Q”}, for example, 4O:l begins on the last line of the column containing. In this, as indeed in the 'description' of the fall of Babylon the prophet does not present reports but uses conventional stereotypes.
The question of the prediction of the personal name Cyrus is addressed by 44:28. As the commentary insists, 39:1-8 fulfills every condition imposed by the modern understanding of the prophets and their work. If 'Babylon' is the last word, then there will be no king, no kingdom, and no gathering of the nations into the Lord's people.
The broad theological identity of Isaiah's literature is secured by an almost exclusive claim to the title 'Holy of Israel' (see p. The theme of the restoration of Jerusalem is clearly central in chapters 40-55, where (in chapters 49-54) Zion expressly becomes the model of a redeemed, restored people. * And finally, David's Messiah and Servant are one (see section on Messianic unity above and commentary on 5534).
The book of Isaiah
The evidence of the Isaiah literature, as sketched in this introduction and detailed in the commentary, is that Isaiah adopted the latter approach and, in fulfilling it, used his material with masterly freedom. In the commentary, his method is described as that of the 'mosaic' in which stones from different points of origin and with individual prehistories are brought into a new integration so that it is now not the prehistory but the new design that is significant. The basic identification of the prophet's word with the Lord's words is seen in the movement from 'The words of Amos' (Am. 1:l) to.
There is no 'in that day' expectation about him, rather, when Isaiah wants to relate the work of the Servant to the eschaton, he returns to the Davidic mode (5534). In the pre-exilic days of the Davidic monarchy he held the expectation of the perfect king before his disciples (chapters l-37). 1, p. xxiii) even says of the great Wilderberger that 'it was clear to him that what was ultimately most important was the interpretation of the book as it now exists'.
However, despite the invaluable value of his commentary in summarizing and evaluating all historical-critical results so far, he fails to present an intelligible interpretation of the book. The bright glory of the King shines immediately behind the clouds of Assyrian darkness, although it actually dates to the 'time of the end' (9:1&23,); The servant stands in close connection with the return from Babylon and the desolate Zion l l) although the passages contain no allusion to the time of his coming; and the anointed Conqueror seems ready at all times to intervene in vengeance and rescue. They in turn are the people of God's word, called to patient obedience even when they fail, called to persevere through opposition, threats and incessant disagreements.
Our position as still the people of the word of God and still taught by Isaiah is significantly different and significantly the same. We stand precisely at 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death, and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror.
The text of Isaiah
God's people are always under stress of one kind or another, but they are always encouraged by the light that shines from behind the clouds. This seems to be what Isaiah intended with his book for his immediate disciples and for the present church. Under the leadership of Isaiah, contemporaries looked forward to the exile, the return, and at every moment after the exile the intermediate and final messianism taught by the prophet.
The only difference is that while we know that the King already reigns, his reign is unknown to the world at large and we await his coming who is King of Kings and Lord of Lords and who will reign on Mount Zion Hebrews 12 :22 and before his elders with glory (24:23). Q” is our oldest Hebrew manuscript, probably dating from 100 BC and going back a thousand years to Ben Asher's text of the MT (1009 AD). The overwhelming identity of this text with the MT shows the confidence we can have in what we have inherited and the amazing care and accuracy of the copyists.
At the same time, examination of the variations in Q compared to the MT suggests to experts that we have representatives from two different manuscript families here. The commentary takes into account the points where Q seems to have a significant impact on our understanding of Isaiah. and to take a fundamentally more reverent, but still alert, attitude to the text as it is given. Our mandate," says Oswalt wisely, "is to interpret the text as it is before us, unless there are manuscripts correcting the text.
Theme
The time was a challenge to God's people and their security of standing was called into question. Although they failed under pressure, abandoning the path of faith for that of political expediency, God's promise does not fail: a king will reign (31:1), the object of admiration of his people (33:17). Here was a specific case where King David and his city were threatened, but God's promises, when put to the test, proved steadfast.
Structure
First, by God's action, the world empires (typified in Assyria and Egypt) will bring his people to worship him, and second, from Egypt and Assyria God will gather his scattered people (27:12- 13). In chapters 28-35, these three peoples—God's people represented by Judah and the Egyptian and Assyrian imperialists—confront each other, and God's executive authority over each becomes known. When God intervenes, it no longer matters whether the Egyptian promises and the Assyrian threats are real.
The third confirmation: an illustrative proof of the actual subjection of Assyria and Egypt to God.
The preface
- The title (1:l)
- Sin and experience (1:2-31)
- Sin and election (2:1- 4:6)
- Sin and grace (5:1-30)
But when the Lord has to say: 'What more could He have done for my vineyard than I have done for it?' (5:4) the situation is indeed different. They' are emphatic - 'they of all people!', the heirs of salvation, the recipients of parental care. The LORD, the Almighty, represents two nouns in position, (lit.) 'The LORD [who is] hosts'.
It would be a little easier to translate 'and his/its maker of the spark', where 'mighty' ironically refers to an idol god and 'his maker' is an idol maker. Gray ('The Kingdom of God in the Prophets and Psalms', VT says: 'Both prophets used a passage that became part of the liturgy in the eighth century.'. The lifting up of the mountain of the Lord's temple house. ', the mountain where he lives, therefore illustrates the supernatural the triumph of the Lord over all the gods.
For “the God of Jacob” (3) to be recognized by the world, those who already know him, the house of Jacob, have a special responsibility. The verb "to be full" (u'malt?', the motive word of this section) is not used anywhere else with 'of'. 1 The Lord (M'@Bn) means 'the sovereign', while the Lord of hosts is 'Yahweh', the covenant god of Israel (see op 1:9).
The "glory" of the Lord is an abbreviation for "the Lord present in all his glory" (cf. 6:3), and his glorious presence, "the eyes of his glory" is his observation of all that is offensive to his holiness. These verses are in the form of a “wisdom poem.” The general principle of just reward (9b) is first applied to the righteous (10) and then to the wicked (11). The divine judgment often has a universal setting (cf. 2:10-22, where the point at issue is the religious deviation of his people, but the act of judgment covers the entire world).2 The reason for this is that the judgment is one aspect of the day. of the Lord when his just account is settled against all without exception.
The Lord's cleansing work and its means (4) C2 The Lord's work of creation and its result (5) 8' The availability of shelter and the privilege of access (6).
