Communicative Situation
Duhm’s argument that Isaiah 56-66 was written by the so-called Third Isaiah in Jerusalem around 520 B.C., just before the activity of Nehemiah, has been widely accepted among scholars. However, there have been some scholars who continue to
133The prophet depicts the theme of God’s salvation through a collocation of related terminology both in chapter 59:15b-20 and 63:1-6. The imagery of the garment is employed in both passages, yet 63:1-6 further develops it with colorful and vivid imagery: tv,Bol.Ti ~q'n" ydeg>Bi vB;l.YIw: (59:17), `ha'n>qi ly[im.K; j[;Y:w: (59:17d), and ~ydIg"B. #Wmx] (63:1b), AvWbl.Bi rWdh' (63:1c, cf. v. 2a, 3e). In addition, the arm of the Lord can work in two ways: to bring salvation (59:16), and to bring judgment (63:5). 183 challenge the prevalent view of the historical setting of Isaiah 56-66.134 Torrey suggests that Isaiah 40-66 (with Isaiah 34-55) was written by one author, Second Isaiah, in Jerusalem around 400 B. C.135 Agreeing with Torrey’s single author view, Smart proposes the historical context of …show more content…
At the same time, the canonical and literary context of Isaiah 58 generates new insights and meaning. The returnees from the exile who have experienced the redemption of God though the agent of the servant are still in a sinful and rebellious situation. The old order continues within the returned community. Viewing the history as “grand cyclical mythologies (contra Frye),” Eslinger argues that the biblical history runs only to repeat itself (Lyle Eslinger, “Ezekiel 20 and the Metaphor of Historical Teleology: Concepts of Biblical History,” JSOT 81 [1998]: 93-125). Gray understands the relationship between Isaiah 1 and Isa 58 as “a downward and intensifying spiral” because the social justice theme in Isaiah 1 is developed and enriched in Isa