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Concordia Journal CONCORDIA JOURNAL Volume 30 October 2004 Number 4 CONTENTS EDITORIALS Editorís Note ............................................................................... 286 Theological Observers ................................................................. 288 ARTICLES The Redactional Interpretation of Discontinuity in Prophetic Text: Isaiah 23 as a Test Case Reed Lessing ........................................................................ 294 The Centrality of Isaiah 6 (-8) within Isaiah 2-12 Andrew H. Bartelt ................................................................... 316 Look to the Holy One of Israel, All You Nations: The Oracles about the Nations Still Speak Today Paul R. Raabe ...................................................................... 336 Babylon in the Book of Isaiah Deomar Roos ........................................................................ 350 HOMILETICAL HELPS .................................................................. 376 BOOK REVIEWS ............................................................................... 403 BOOKS RECEIVED ........................................................................... 414 INDEX .............................................................................................. 417 CONCORDIA JOURNAL/OCTOBER 2004 285 Editorials Editorís Note The Book of Isaiah is one of the more well-known books of the Old Testament largely because of its prophecies regarding the virgin birth of Jesus Christ, His messianic role as the Savior of humankind and His pas- sion, including His resurrection from the dead. Martin Luther observed that Isaiah has more lucid and numerous prophecies of the coming of the kingdom of Christ than any other prophet (LW 35:276). This Old Testament book has also been a favorite of advocates of the various types of higher criticism who treat it as a writing subject to liter- ary analysis just like any other human document, thereby denying its divine authorship and verbal inspiration. Isaiah addresses the important issue of the sins of humankind, indi- vidually and collectively. The prophet speaks very clearly about Godís di- vine judgment upon people, especially as nations, and about Godís mercy toward those who are penitent. The general theme of this issue of Concordia Journal is the calling of Isaiah as it relates specifically to the nations of his day. Dr. Barteltís article discusses the calling of Isaiah while the other articles address Godís dealings with foreign nations. When Yahweh called a prophet in the Old Testament, it was not only to speak to His people, but also to the nations. This is classically stated in Jeremiahís call: ìSee, today, I appoint you over nations and kingdoms to uproot and tear down, to de- stroy and overthrow, to build and to plantî (Is. 1:10). Yahwehís message of Law and Gospel is a message for Israel and for the nations. These two messages are certainly relevant for our world today since it is beset by international terrorism, atrocities that are shocking to Western sentiment and basic human values, a war taking place in Iraq, genocide in Sudan, and the ongoing threat of nuclear proliferation in Third World countries. In the first article, ìThe Redactional Interpretation of Discontinuity in Prophetic Texts: Isaiah 23 as a Test Case,î Dr. Reed Lessing examines Isaiahís Tyre Oracle in chapter 23 in order to demonstrate the inner work- ings of redaction criticism so as to evaluate how it interprets discontinuity in prophetic texts. He reviews the approach of various form and redac- tional scholars and their insistence on dissecting the Tyre Oracle into nu- merous pieces. After examining their flawed approach Dr. Lessing argues that chapter 23 was originally a single unit and therefore consistent with the nature of ancient Near Eastern literature and of prophetic texts in the Old Testament. In the second article, ìThe Centrality of Isaiah 6 (-8) within Isaiah 2- 12,î Dr. Andrew H. Bartelt addresses the question of the placement and message of Isaiah 6 (Isaiahís call) in terms of the compositional structure of the Book of Isaiah and as the foundation for the theological themes of 286 the book. He examines chapter 6 in the larger context of chapters 2-12 and the interrelatedness of the two poems that occur in chapters 5 and 9-10. Important themes in these chapters are the judgment of God upon His chosen people for their sin and on Assyria for her arrogance and pride, and especially on Godís word of forgiveness and the restoration of a repentant and faithful remnant. In the third article, ìLook to the Holy One of Israel, All You Nations: The Oracles about the Nations Still Speak Today,î Dr. Paul R. Raabe fo- cuses on chapters 13-23, which he terms ìoracles about the nationsî as a more accurate description than the traditional ìoracles against the na- tions.î In these chapters Isaiah proclaims the international authority of the God of Israel. Not only do these chapters contain a message of judg- ment against those nations that oppress the people of Israel, but they also call attention to the goal of God to draw all nations to His presence in Zion. In the fourth article, ìBabylon in the Book of Isaiah,î Dr. Deomar Roos focuses on the texts in Isaiah that are linked to Babylon terminologically and thematically. Babylon is a foreign nation with powerless gods which comes under judgment of the true God. Babylon is also important for the role it played in the restoration of Israel. References to Babylon occur throughout the book of Isaiah in ways that definitely support the unity of the book of Isaiah. Given the ongoing relevance of the book of Isaiah, a renewed interest in the book on the part of contemporary scholars, and the important themes of Godís judgment on sin, especially the sins of nations, and the promised redemption through the incarnate Son of God who is the ìlamb that was led to the slaughterî for us, we hope that these articles will assist our readers in reaching a better understanding and a deeper appreciation for this important book of the Old Testament. Quentin F. Wesselschmidt CONCORDIA JOURNAL/OCTOBER 2004 287 Theological Observer What Really Happened at Sinai? In catechesis and proclamation throughout the church, one often hears something like this: ìThe covenants Yahweh made with Abraham (Gen. 15:9-21) and David (2 Sam. 7:11-16) were unconditionalóno strings attached! On the other hand, the covenant made with Israel at Sinai (Ex. 19:5-6) was conditional.î The discussion continues: ìAnd since Israel became the people of God at Sinai, her charter as a nation was based upon a conditional cov- enant. If they obeyed, then their status would remain.î The logic con- cludes with something like: ìUnable to keep the Sinaitic covenant, the North was exiled in 721 B.C. and the South in 586 B.C.î Then, sounding like a good Lutheran, the lesson ends with: ìThis is why we need the new covenant in Christ.î The second Hebrew word of Exodus 19:5-6 is proof positiveóas these same adherents sayóthat Sinai is conditional. The word is the Hebrew particle ~a~ai translated ìif.î And ìif there is an if,î then the relationship is based on Israelís ability to obey and keep Yahwehís covenant. Only if they do so, ìthen out of all the nations you will be my treasured possessionî (Ex. 19:5). This line of thinking means that Israel became the people of God at Sinai and remained in this status of ìtreasured possessionî only as long as they responded with obedience. In this way what happened at Mt. Sinaió along with its additional features of ìTen Commandments,î ìsmoke and fire,î ìlightning and thunderîóis understood as the classic Old Testament focus on works, not graceóLaw, not Gospel. Thatís why we need Jesus. However, a closer reading of the Exodus narrative indicates that a relationship between Yahweh and Israel was already in place before Sinai, as witnessed by the recurring reference to ìmy peopleî (e.g., Ex. 3:7, 10; 5:11). The people in Egypt are the inheritors of the promises given to their ancestors (Ex. 3:15-17; 6:4, 8), made not only with Abra[ha]m but also with his descendant(s) (Gen. 17:7). The ìmy covenantî of Exodus 19:5 is a refer- ence to the only covenant mentioned earlier in the Exodus narrative (Ex. 2:24; 6:4-5). This means that the Sinai covenant is under the umbrella of the ancestral covenant. Therefore, instead of being a distinctly separate covenant that was conditional and law-based, a far less comprehensive creative act occurred at Sinai and this within an already existing covenant, the one made with Abra[ha]m. That is to say, Sinai was a closer specification of what was The “Theological Observer” serves as a forum for comment on, assessment of, and reactions to developments and events in the church at large, as well as in the world of theology generally. Since areas of expertise, interest, and perceptions often vary, the views presented in this section will not always reflect the opinion of the editorial committee. 288 already entailed in Yahwehís unconditional promises made to the patri- archs in the book of Genesis. This understanding is made clear by Moses in Exodus 32:13, where he appeals to the Abrahamic covenant in the wake of the breaking of the Sinai covenant (see also Lev. 26:42-45; Deut. 4:31; 9:27). Since the covenant at Sinai reiterates the grace-based covenant with the patriarchs and does not establish Israelís relationship with Yahweh, then its focus is upon the nationís calling as Yahwehís missionary to the world. At Sinai the people of Israel are distinctly marked and empowered to be an evangelistic nation. Put another way, Sinai is a matter not of the peopleís status but of their vocation. The flow of thought in Exodus 19:5-6 therefore runs like this: ìListen to my voice and do what I command, and in so doing you shall show yourselves to be my people. And as for my part, I will be your God and perform the oath sworn to your ancestors.
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