Isa 56-66 Analysis

This study considers Isa 56-66 as the larger context and Isa 65:17-25 as the immediate context. Several scholars reference to Isa 56–66 as Trito-Isaiah. They maintain that this section was written during the exilic or postexilic period, either by a single author or by a group of prophets. Contrary to this assertion in scholarship in Isaiah, the ‘gathering’ motif (e.g., Isa 56:8–9; 57:14; 60:4, 9–22; 66:18) and the promises of restoration of the people after a looming calamity (58:12, 14; 61:4; 62:4, 10, 12; 65:17–25; 66:18–20), among other things, seem to suggest that the section was probably written before the Babylonian exile. Thus, chapters 56–66 may be read as a prediction of the future rather than a description of the present experience …show more content…
Isaiah 65 opens with a rebuke: Judah is obstinate, atrocious, idolatrous, and unclean (vv. 2–5). In this regard, YHWH’s judgment upon the nation is inevitable (vv. 6–7), though there is hope for restoration where the righteous (the chosen/servants of YHWH) will possess the holy mountain (vv. 8–10) while the wicked are destined for destruction (vv. 11–12). Verses 13–15 contrast the destiny of the righteous (peaceful life) with that of the wicked (death). The peaceful life of the righteous is clearly marked in v. 16c: “for the past troubles will be forgotten and because they will be hidden from my eyes.” The renewal announced in v. 16 is described magnificently in vv. 17–25. YHWH is about to “create new heavens and new earth,” and the “former” things will not be remembered anymore (v. 17). According to v. 18, YHWH’s act of creation centers on Jerusalem. Verses 19–25 delineate the blessed and peaceful conditions of restored Jerusalem. It seems, then, that Isa 65:17–25 depicts the restoration of Judah after the exile, that is, a time when the devastated shall be reinstated (cf., 61:2–4; …show more content…
1). He esteems the humble and contrite in spirit—those who obey him (v. 2). However, because the people of Judah (especially the leaders) have disregarded YHWH by engaging in abominable sacrifices (v. 3), he will bring calamity upon them (v. 4). The city and the temple will be destroyed (v. 6), a punishment primarily directed at those who oppress the righteous (cf. v. 5). Nonetheless, the birth imagery of vv. 7–9 implies that YHWH will recreate Zion and a people for his glory. That restoration after destruction is here in view seems clear from vv. 10–11 which call the faithful to stop mourning and rejoice with Jerusalem. The faithful will rejoice when YHWH extends peace and overflowing prosperity to Jerusalem (vv. 12–14). However, in v. 15, YHWH announces the destruction of the wicked people who offer sacrifices in gardens or eat the flesh of pigs and other abominable things (v. 17). This exactly recalls Isa 65:3–5, suggesting that the two chapters be taken together. YHWH will come and gather all nations and tongues so as to reveal his glory to them (v. 18). He will set a “sign” among his people and send some of the “survivors” (Israelites) to the nations to proclaim his glory and fame (v. 19; cf. 40:5). As a result of this proclamation, other Israelites (“your brothers”) scattered among these nations as a result of their captivity will be brought back to Jerusalem as an