Isaiah 1-39

Journal of the Evangelical Theological Society, Mar 1999 by Skjoldal, Neil O

Isaiah 1-39. By Christopher R. Seitz. Interpretation. Louisville: Westminster/John Knox, 1993, xvi 271 pp., $23.00; Isaiah 40-66. By Paul D. Hanson. Interpretation. Louisville: Westminster/John Knox, 1995, x 255 pp., $23.00.

The Interpretation commentary on the book of Isaiah is the work of two prominent OT scholars, Christopher Seitz and Paul Hanson. "Planned and written specifically for teaching needs," these volumes contain minimal technical discussion, and a bibliography limited to a few primary volumes. This approach produces a streamlined effect, enabling both the author and reader to focus on the text. The result is admirable-they have produced works which are both readable and scholarly and which refreshingly concentrate on the message of the text itself.

The text-based approach of these commentaries reflects recent advances in contemporary Isaiah study in which, as Seitz states, "the quest for unity in the Book of Isaiah-and a proper understanding of the nature of that unity-replaces a narrower historical approach that was concerned to read the book against reconstructed historical backdrops" (p. 3). The replacement of history with unity is not absolute, however. Seitz is "committed to an approach that does justice to the historical roots of the message of Isaiah on the one hand, and the present literary context in which the message is found, on the other" (p. 4). The intended salutary effect of this approach is "to recover something of the theological coherence available to precritical readers" (p. 4).

The attempt to wed historical and canonical contexts together is well illustrated in Seitz' treatment of the oracles against the nations in chaps. 13-27, where he notes that "older traditions concerning the defeat of foreign nations . . . have been recast so as to accommodate a larger world judgment perspective now introducing the entire nations section" (p. 145). Or, in the case of chaps. 24-27, "the oracles refer to both past and future destruction" (p. 178). Thus history is not negated, it is recast by the final redactor of the text.

Related to the issue of history and canon is the concept of intertextuality. That is, certain texts, coming from a later period, address themes which are present in other, earlier passages. "We must be open to the possibility that certain passages that speak to the future are indeed fulfilled at later points . . . " (p. 45). For example, Seitz cites Hezekiah as a likely fulfillment for the messianic oracles in 9:1-7 and 11:1-9. Such an approach is helpful in finding meaningful connections between texts, but the nature and function of such connections are not always clear. Do such interrelationships necessitate completely different historical origins?

Significant in Seitz' work is his development of Zion Theology," a topic which he has previously addressed in Zion's Final Destiny. "What remains of paramount concern to those who have shaped the present tradition is not Zion's defeat but rather God's fundamental, abiding concern for Zion's final triumph and permanent fortification against the nations (p. 242, emphasis his). He sees it as a "loose governing structure" for chaps. 28-39 as well as a significant link between chaps. 1-39 and 40-66. For those in search of unifying themes within Isaiah, Seitz' work on this topic deserves careful consideration.

Hanson's volume on chaps. 40-66 addresses concerns similar to those of Seitz. He observes that Isaiah is marked by "tensegrity." "The distinct parts are brought together into a whole that fascinates through its inner tensions and complex unity" (p. viii). Such a presupposition enables him to avoid an overly rigid bifurcation between chaps. 40-55 and 56-66.

Historical background plays an important part in Hanson's work. According to Hanson, chaps. 40-55 address Israel in exile, while chaps. 56-66 address the postexilic community. These historical assumptions obviously affect his interpretation of the text. For example, Hanson dismisses the historically Christian interpretation of Isaiah 53 as an anachronistic imposition: "The unique voice of the text in its ancient setting must never be silenced by later theological developments" (p. 157). Instead, he contends that the Servant is the voice of the Jewish community in exile, a community that was suffering for their refusal to obey God's will.

Another example of Hanson's historical assumptions is his assertion that chaps. 56-66 reflect themes of "inner-community conflict and bitter vindictiveness" (p. 192), apparently brought about by the nonfulfillment (or, misunderstanding) of the promises of chaps. 40-55. This tension then recurs throughout his treatment of "Third Isaiah." For example, when addressing the "salvation-judgment oracle" of 57:3-13, he notes that "one group received promise of salvation while the other was indicted and sentenced to divine judgment" (p. 198). Undoubtedly, such historical reconstructions enable the reader to envision the words of the prophet, but it appears as if they drive the interpretation a bit too much.