An Exegesis of Isaiah - Essay Example

An Exegesis of Isaiah 56 8 Introduction Isaiah, one of the most well known prophets of the ancient theological world, lived around in the 8th century BC, that is, more than 2700 years ago. He was a part of the Kingdom of Judah, and prophesized during the rule of Azariah, Ahaz, Hezekiah and Jotham. Isaiah’s prophecies started from around 740BC during the reign of Azariah, and lasted for more than 40 years. He was later martyred during the reign of Manasseh, his body apparently sawed into two halves. His most famous prophecy was a warning to those living in Israel telling them “The land will be completely laid waste and totally plundered. The LORD has spoken this word" (Isaiah 24:3). The book of Isaiah is seen upon as a component of its Canon by Judaism, and Isaiah is referred to as one of its later prophets, the first of the neviim akharonim (JPS Hebrew English Tanakh, 2000). Even in the Christian theology Isaiah plays a reverent role, of that of a prophet, widely believed to have prophesised the coming of Christ the Lord. Many of Jesus’ sermons in the New Testament refer to this book of Isaiah. Though the book, which is considered to be the longest prophetic scripture in the Judaic Bible, and bears the name of Isaiah, it is highly improbable that Isaiah was the sole writer of the book. The writings in this book span several centuries and are therefore the handiwork of many authors, albeit unknown. Goldingay tells us “there was probably more than one Preacher: that is chapters 56-66 may contain more than one prophet’s words” (2001, 5). Different literary styles and varied content matter make it evident that this has been composed by more than one writer. The book of Isaiah is now divided into three main parts, which denote three different periods in history, and are seen as the works of a minimum of three different authors. The First Isaiah consists of the chapters 1-39, and coincides with the lifetime of the prophet himself. The Second Isaiah consists of chapters 40-55, and speaks of times when the Jews were held captives by the rulers of Babylon, their spirits broken and demoralised. The last part known as the Third Isaiah speaks of hope, justice and God’s promises, and asks the people to steadfastly observe ‘The Law’. Grace Emmerson in her book very aptly refers to this third part as “a bewildering medley of denunciation and promise, warning and hope, lament and confidence,” (Emmerson, 1996, 15). This article will explore the Chapter 56:1-8 from this Third Isaiah, and will study the social and historic context(s) in which it was written and will establish its relationship with the Christian theology and also explore its connections with respect to people from different denominations, nationalities, cultures and faiths.  Body “Isaiah 56:1–8 is described as a promise of salvation, an exhortation containing a prophetic Torah, or a prophetic oracle that introduces a new cultic norm” (Hoop, 2008, 671). This chapter of 56:1-8 is given a tripartite form, by many scholars (vv. 1-2, vv.3-7 and v.8). 1-2 vv are separated from the 3-7, as there is a change in metre, the content in the former is more general and from v. 3 the Yahweh is referred to in the third person form. Verse 8 is completely different from the rest, as it produces a change in note by moving away from the present-specific, to writing in the future–general. It is often seen as ‘fragment’ with no real connection to the verses 3-7. Many scholars like Kraus, Renker, regard the verse 8 as an addition to the original verses of 56:1-7 (see, Kraus, 1990, 177). The entire Third Isaiah ranging from chapters 56-66, dates back to the early post exilic times, where we find the mounting hopes, as shown in the Second Isaiah, comes crashing down in face of harsh reality. In the first verse, the prophet advises its true followers to be righteous and practice justice. Here in contrast to the Old Testament, righteousness as practiced by the followers is in fact the echo of the deliverance as shown by Yahweh, and is endowed by it. Verses 2-5, include the eunuchs into this new vision of God’s people. Verses 6 and 7, give us a picture that includes all from foreigners who practice Sabbath, to all others, who are welcomed into this House of God or ‘House of Prayer’. Later Jesus describes this very House of God and speaks of how it has been turned into ‘a den of thieves’. Verse 8 is a continuity of the message of accommodating all, which has been passed on from the previous verses. The verse 1 is seen as the separate heavenly oracle, seen at the start of chapters 56-66, and served the purpose of a heading to the whole series. The second verse was seen as the transition to verses 3-7, and the 8th verse stood apart as a later addition. The structure of chapters 56:1-8 shows a concentric pattern. Within this pattern we find the first verse and the last verse (8) equate with each other in their reference to Yahweh. In verse 1 we come to see the Yahweh’s salvation, while in verse 8 the process is completed in the gathering or bringing together of all those who belonged to Israel, by the intervention of Yahweh. What is interesting in chapter 56:1-8, is that, the author here breaks old traditions, and welcomes the foreigners and eunuchs, all those who did not belong to Israel. The basic theme which stands out prominently in these verses relates mainly to salvation. The main focus is on the redemption of God that is soon to befall on the entire mankind. This is evident when the author refers to the coming of all the nations to God’s temple in verse 7. In verses 3-7, the author focuses on the inclusion of the eunuchs and foreigners in this gathering, and thus increases the scope Yahweh’s reparation on the entire mankind, which symbolises the attainment of all His goals. Thus we find that the borders drawn to form a community in the Third Isaiah, especially in the chapters 56:1-8, transcends all boundaries of religions, different denominations, nationalities, cultures and faiths.  To clearly understand the prophetic sermons as presented in 56:1-8 of Third Isaiah, and to comprehend how the community members came to draw their social boundaries we will have closely study the political, economic and social structure of those times. After this, if we focus on the chapter 56:1-8 of the Third Isaiah, we will find that here the author tries to redefine the community rules by bringing in members and talking in terms of socialisation of children, land possession rights and reproduction and specially focuses on the foreigners and eunuchs of Isaiah 56:1-8. Earlier, in the fifth century BC, Ezra and Nehemiah under the rule of the Law had tried to purify the Jewish community and bring about reformations, by excommunicating and exiling all those who were of foreign descent. This was what is known in history as the ‘Judean movement’. This movement consisted of declaring monotheism as the only way of worship, and Israel the chosen place for the Judeans who would have special privileges. Hebrew was declared the language for liturgy, while Sabbath was emphasized to show the need for ritual purity. Circumcision was made a part of identity of the Judeans and endogamy was declared necessary to maintain cultural and social purity. Ezra and Nehemiah went further and banned all intermarriages, and forcibly terminated many mixed marriages by applying divorce legally. Ezra, the more rigid of the two, termed intermarriages as sin, and feared that it would lead to loss of ethnic identity on the social level. From the political viewpoint Ezra also feared the loss of the autonomous power of the ruling house of Judah. Thus, to maintain the exclusive social status and to continue with the political autonomy, the Judeans were vigorously asked to stay away from the ‘people of the land’ so as to remain pure. All the ‘people of the land’ along with other ethnic groups, were categorised as foreigners, and classified as illegal occupants of the Holy Land. It was because of these reasons; some scholars like Koenen and Sekine suggest, that to counteract this act of exclusion and divergence, the chapters from 56 till 66 were written in the Isaiah. Thus, we find the initial background for chapters 56:1-8 being, the exclusion of all foreigners and also eunuchs, from the worshipping community of Jerusalem. Thus, in Leviticus we find that anyone with crushed testicles do not have the right to come near the alter because of his blemish, while Deuteronomy asks such people to stay away from priesthood and also away from the worshipping community as a whole. However, in Isaiah 56 we find the prophet speaking in a different tone altogether “For thus says the Lord; to the eunuchs who keep my Sabbaths...I will give them an everlasting name that shall not be cut off” (Brueggemann, Isaiah, 56:4-5). This picture of an all encompassing Yahweh is again noticed in the lines “for my house shall be called a house of prayer for all peoples” (Brueggemann, Isaiah, 56:7). So Isaiah 56:1-8 brings forth a new welcoming note that prophesizes the coming of something good, a messiah, who would become a salvation for the oppressed and a liberator for the captive. It thus declares the coming of new era, which is not something recreated from the past, but is completely new, and welcomes all those who believe in the Yahweh and the Covenant. The prophet here declares that, to be a member of the House of God one needs to have commitment, and rejects all claims to this House by the right of blood. This book uses the theme of miracles that we see in many of the old Christian stories (like the bearing of children by the barren Hannah, post menopausal Sarah, and the Virgin Mary). Here Israel is represented as the captive, and lying barren, whose next generation will be freed miraculously by the Yahweh (by bringing life from death), as is proclaimed in the Second Isaiah and later again in the Third Isaiah. Now a focus on the theological contributions will lead us to view the chapters 56:1-8 from a different context. The central idea of this chapter, especially in the verses 1-2, revolves around the need to lead the path of God’s righteousness and believe in God’s supremacy. Avoiding the path of evil is a path to worship, and to hate all that God dislikes. Verse 2 defines the terms justice and righteousness, while verse 3-8 firmly declares that to become the Servants of the Lord, one will have to follow the above mentioned paths. In this context it is mentioned that, even the foreigners and the eunuchs who all had been previously excommunicated will have the right to enter the House of God, if he sticks to the path of righteousness and justice. Thus Isaiah tries to bring back all the people under Yahweh’s shadow, and to become the Servant of the Lord, by asking them to convert and show complete devotion to their new faith. Here modern scholars point out the most controversial part, “Israel has been called to become the Lord’s servant for the sake of the world and ultimately so that world can join that happy slavery” (Oswalt, 1998, 460). Christianity and the book of Isaiah have had a long relationship. There is mention of this book in the Acts, Gospels, Revelation and Paul. As per one count there are at least 250 direct references to this book Isaiah in the Christian theological scriptures, and it has taken a strong part in forming the early Christian traditions. Paul in his books also speak highly of Isaiah, and refers to it by its direct name, and modern day scholars surmise that at least 27, out of the 37 of Paul’s quotations, are from the Isaiah. Such was the extent of influence of this book on early Christian writings. Jesus was also responsible for this deep influence of Isaiah on Christianity, as he himself often alluded to the book, and also quoted from it. Later in the middle of the seventh century, “the period also sees the rise of the Christian iconography where Isaiah figures prominently. Many of the developments of this period, in liturgy and doctrine especially, gave Christianity the form and character...which ...have remained virtually unchanged down to the present century...Isaiah had a significant role to play in all these developments” (Sawyer, 42, ) Conclusion The book of Isaiah was thus written during a time when the divisive forces were tearing Israel apart, and threatening to cast a shadow of doom and destruction on all the people living on this holy land. It brings forth the message of a new era, and the coming of a new messiah, and tries to integrate all individuals from all the nations worldwide, under one God, Yahweh. This book which is a part of the holy scriptures of Judaism is also important to Christian theology, as we find that it had played an important role in the early development of Christianity with Christ using some of the quotes from this book. The chapters 56:1-8 mainly stresses on “Keep the Sabbath; Do not profane the Sabbath; Hold fast Gods covenant” (Brueggemann, Isaiah, 56:2). If one follows these rules, God will himself come forth to give salvation, irrespective of caste, creed, nationality, culture or faith. References Brueggemann,W.,1998. Isaiah: 40-66. Kentucky: Westminster John Knox Press. Emmerson, Grace I., 1996. Isaiah 56-66, Sheffield: Sheffield Academic Press, 15. Goldingay, J., 2001. Isaiah. NIBC 13, Peabody: Hendrickson 5. Hoop, R., 2008. The Interpretation of Isaiah 56:1–9: Comfort or Criticism? The Society of Biblical Literature. JBL 127, no. 4: 671–695. JPS Hebrew English Tanakh, 2000. Jewish Publication Society. Kraus, J., 1990. Das Evangelium der unbekannten Propheten, Jesaja 40-60 KBB: Neukirchen-Vluyn, 177. Oswalt, J., 1998. The book of Isaiah: Chapters 40-66. Michigan: Wm. B. Eerdmans Publishing, 460. Sawyer, J., 1996. The fifth Gospel: "Isaiah in the History of Christianity". New York: Cambridge University Press. 42. Read More