Second Isaiah as a point of inter-faith unity.

[Sancho]

First of all, after keeping my distance from the tangling strands of the internet, I'm glad to have found this site to be able to take part in these cross religion discussions, which is increasingly important.

For the past couple years I've been very interested in the prophet believed to have been born in Babylonia during Israel's time of exile whose writings have been included in the book of Isaiah. Bernhard Duhm published a book in 1892 which led to the acceptance by most 20th Century bible scholars that the book of Isaiah contains the words of two brilliant prophets whose lives were separated by over a century and a community of prophets who followed in their ways.

To keep this post brief let me suggest that anyone interested in the exegesis of the matter consult one of the many commentaries on the book of Isaiah, while I get on with the four points I wish to make at the moment.

1 The fifteen chapters of the book of Isaiah attributed to Second Isaiah (40-55) are, in my opinion, some of the most poetically beautiful verses to be found in any of the world's scriptures, and the power of the theology found in those verses is reinforced by the artistic coherence.

2 Monotheism arrived at a pinnacle of expression in these verses. Much of what is expressed in these fifteen chapters goes to the core of many religions, though placed in the context of Israel's past, present, and future.

3 These verses, as John W Miller argues in his 1986 book, 'The origins of the bible: rethinking canon history', were very influential on those who brought the bible together under Ezra, particularly on seeing Israel's history as the history of the world with Israel charged with the role of being "a light onto the nations." Ezra was working with his 'men of the great assembly' not long after Cyrus and his Persian Empire liberated the Jews from Babylonia, as Second Isaiah said he would --with YHWH's blessing. The Trito-Isaiah community were actively expressing the teachings of this great prophet during the time when Ezra was at work, perhaps contributing to a guiding perspective in how the texts were compiled and redacted into the testament we have today.

4 It is my belief that Jesus modeled himself according to the suffering servant image which recurs throughout Isaiah 40-55. I doubt that Jesus identified with either the son of man image or the messiah image. I believe Jesus saw all individuals as the sons and daughters and servants of God.

I'm interested in getting people talking about various connecting points between various religions. Is anyone interested in reinterpreting theology according to the light shed by Second Isaiah?

 

[Thomas]

Hi Sancho —

It is my belief that Jesus modelled himself according to the suffering servant image which recurs throughout Isaiah 40-55.

That's an interesting thesis, and it cannot be denied that any apocalyptic prophet among the Jews would look to such imagery with regard to his own self-image, as he would to the letter to find the foundation of his message ... certainly the suffering servant is there in Isaiah (and Jeremiah), and reference to Isaiah is there in the Gospels.

As a Catholic, indeed as a Christian (if that counts for anything today), what rather upsets the thesis is the Resurrection, and the belief that the Prophets foretell of Him, rather than He basing Himself on them ... and here are we not involved in a contradiction?

If Jesus bases His presentation of Himself on their words, would He not regard Himself as He of whom they speak — the Messiah?

I doubt that Jesus identified with either the son of man image or the messiah image.

But did not He use that image, Son of Man, Himself, often? And did He not act, by His deeds, as the Messiah, for who else can teach, perform miracles, forgive sins, and indeed add to the Law, all in His own name, except the Chosen One of God?

I believe Jesus saw all individuals as the sons and daughters and servants of God.

Servants, yes, without doubt. But sons and daughters — by virtue of God the creator of all, in a generalised sense yes, but as equal to Himself in His relationship to the Father? No, he said as much in no uncertain terms, and indeed it was His prayer, according to the good will of the Father, but it was not His belief that they were equal with Him. Only by taking their sin on Himself, only by uniting His divine nature to our human nature, could that become possible.

Just some grist for your mill.

Thomas

 

[Sancho]

My interest in these discussions is not to debate details of catholic theology but to listen to what people have to say about the possibilities of interfaith unity and contribute to that discussion. I was raised as a catholic myself, but for me spiritual life is more about inner life than participating in a church and accepting whatever the Pope and his predecessors decree. I have no interest in detracting from anyone's beliefs however.

I didn't mean to initiate a debate over Jesus' divinity. It is just that for non-Christians, the teachings of Jesus could have much more power if they are grounded in something so universal as the endurance of suffering. I really don't believe that Jesus would want to be remembered as a miracle worker. A teacher who lived what he taught, rather, is how I believe he would want us to think of him. I do question the authority of the gospels. Jesus did not write a single word of them after all. I wonder why the early church leaders did not preserve the sayings of Jesus text from which the gospels were said to be based. What was left out? My suspicion is that the writers of the gospels wanted to reinforce the power of Jesus' life through putting words in his mouth about these apocalyptic figures, the messiah and the son of man, that were in vogue at the time. Now these mysterious images that derive from brief lines in the prophets and strange passages in apocryphal apocalyptic writings just create barriers to those who seek a way to endure their sufferings, and to those who seek interfaith unity.

The suffering servant, on the other hand, is a poetically powerful image that offers hope to those who are enduring suffering.

By the way, I see the suffering servant image as multi-layered, as was the way in the prophetic tradition. The suffering servant can refer to Israel as a nation, to specific individuals of the past, present, or future, and most importantly, it is an ideal for each individual to strive towards.
In the same way, I see the power of the claim that Jesus died for our sins lies not in that we have all been set free to run around with Jesus Freak tee-shirts on, but that we have been given an example of how each us should live: enduring suffering for the good of others. And I'm sure you, Thomas, are aware that the claim that Jesus suffered for our sins has its origin in Isaiah 53.

 

[juantoo3]

Isaiah 2:1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

Isaiah 2:2 And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

Isaiah 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

Isaiah 2:4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

Isaiah 2:5 O house of Jacob, come ye, and let us walk in the light of the LORD.

Isaiah 2:6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.

Isaiah 2:7 Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:

Isaiah 2:8 Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:

Isaiah 2:9 And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.

Isaiah 2:10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.

Isaiah 2:11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.

Isaiah 2:12 For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:

Isaiah 2:13 And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,

Isaiah 2:14 And upon all the high mountains, and upon all the hills that are lifted up,

Isaiah 2:15 And upon every high tower, and upon every fenced wall,

Isaiah 2:16 And upon all the ships of Tarshish, and upon all pleasant pictures.

Isaiah 2:17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.

Isaiah 2:18 And the idols he shall utterly abolish.

Isaiah 2:19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.

Isaiah 2:20 In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats;

Isaiah 2:21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.

Isaiah 2:22 Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of ?

Welcome to InterFaith, Sancho.

Would this be the same second chapter of Isaiah you are referring to?

 

[juantoo3]

the teachings of Jesus could have much more power if they are grounded in something so universal as the endurance of suffering.

The suffering servant, on the other hand, is a poetically powerful image that offers hope to those who are enduring suffering.

Speaking as one who endures suffering, 24 / 7 / 365, I just don't get it. I get absolutely nothing spiritual out of enduring suffering. I get no edifying message out of suffering as a concept or as a practice. Try as I might, and I have for many years I assure, I cannot grasp this "suffering servant" concept...it does not resonate spiritually or philosophically. Suffering is not all its cracked up to be.

I really don't believe that Jesus would want to be remembered as a miracle worker. A teacher who lived what he taught, rather, is how I believe he would want us to think of him. I do question the authority of the gospels. Jesus did not write a single word of them after all. I wonder why the early church leaders did not preserve the sayings of Jesus text from which the gospels were said to be based. What was left out? My suspicion is that the writers of the gospels wanted to reinforce the power of Jesus' life through putting words in his mouth about these apocalyptic figures, the messiah and the son of man, that were in vogue at the time. Now these mysterious images that derive from brief lines in the prophets and strange passages in apocryphal apocalyptic writings just create barriers to those who seek a way to endure their sufferings, and to those who seek interfaith unity.

I agree with the essence of what you say here. Depending who one asks, there are those who claim the Gospel of Thomas is precisely a collection of "Jesus sayings." I question that, but that writing does seem to place more focus and emphasis on Jesus' words than the authorized Gospels.

BTW, I don't see the "suffering servant" in Isaiah 2. Would you mind expanding on what it is you are attempting to say?

 

[juantoo3]

I'm sure you are aware that the claim that Jesus suffered for our sins has its origin in Isaiah 53.

Isaiah 53:

Isaiah 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?

Isaiah 53:2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

Isaiah 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

Isaiah 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

Isaiah 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Isaiah 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Isaiah 53:7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

Isaiah 53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

Isaiah 53:9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

Isaiah 53:10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

Isaiah 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Isaiah 53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

I do agree Isaiah 53 is a reference to Messiah. But I still fail to see this "suffering servant" concept within. Maybe I am dense? Would you be kind enough to elaborate?

 

[Sancho]

Sorry, it is a confusing name that has been given to the prophet who wrote Isaiah 40-55. Scholars call the anonymous prophet who wrote these chapters of the book of Isaiah either Second Isaiah or Deutero-Isaiah.

Chapters 1-33 are usually attributed to the prophet who was a priest in Jerusalem around 700 BC. A section in the middle was lifted from the book of Kings. Chapters 40-55 are attributed to a poet prophet who was living in Babylon around 550 BC. Chapters 56-66 are sometimes attributed to this prophet as well, though many believe this latter section was written by a community of prophets who were continuing the Isaiaic tradition in Jerusalem after the Persians conquered Babylon and allowed the Jews to return to their home.

So, it is Isaiah 40-55 that I refer to when writing about Second Isaiah.

 

[Sancho]

I've going through a bit of suffering myself and have found consolation from studying these verses, I suppose partially simply because it is what I have felt led towards in my times of tribulation.
I can't really sum up what I find powerful or hopeful at the moment, though I will give it some thought and get back to you. A good starting point though is the first line of Isaiah 40, "Comfort ye, comfort ye my people, saith your God." It is a stark contrast to the rest of the Old Testament.

 

[Thomas]

My interest in these discussions is not to debate details of catholic theology but to listen to what people have to say about the possibilities of interfaith unity and contribute to that discussion.

OK. In which case, from a general Christian perspective, I'm not sure your premise will help promote unity, quite the opposite.

What you mean is, you don't believe in Christianity as a doctrine or a dogma, so you would rather see it be reduced to a generic philosophy, or rather, a general approach to the psychology of suffering?

If, as you propose, Jesus was self-consciously modelling Himself on the Hebrew Scriptures, then He was not the person of whom those Scriptures speak — which makes him either deluded, or a charlatan — but either way the role He seeks to fill is not his own, but one He is seeking to usurp for His own ends:

"Look at me ... I'm suffering, therefore I must be He of whom the Scriptures seek ..." As C.S. Lewis so famously put it, such a Jesus is either bad or mad.

I didn't mean to initiate a debate over Jesus' divinity. It is just that for non-Christians, the teachings of Jesus could have much more power if they are grounded in something so universal as the endurance of suffering.

Surely, for non-Christians, Jesus' suffering is seen as a rather distasteful exercise in futility? The crucifixion is regarded by many as ugly and barbaric, all the moreso because it could have been avoided ... He died because, they hold, because He was deluded, and His death achieves nothing.

The endurance of suffering only has power when it has a purpose, else it becomes suffering for its own sake and an exercise in masochism. It's not the suffering, it's how you endure it, and why ...

Buddhism talks of suffering as part of the illusory apprehension of the world, but Buddha did not inflict pain and torment on himself to show his solidarity with a suffering humanity, he transcended it.

For such reasons I find the self-induced sufferings of the fakir as distasteful and psychologically suspect. A Jesus who sought His own crucifixion for the sake of suffering is likewise suspect.

+++

I do question the authority of the gospels ... Jesus did not write a single word of them after all. I wonder why the early church leaders did not preserve the sayings of Jesus text from which the gospels were said to be based.

In which case everything is suspect. You can't decide the bits you don't like are suspect, but the bits you do like are OK.

The suffering servant, on the other hand, is a poetically powerful image that offers hope to those who are enduring suffering.

The point is the servant suffers towards a good end ... so the point is in the end, not in itself. What 'end' do you see this prophecy pointing towards?

By the way, I see the suffering servant image as multi-layered, as was the way in the prophetic tradition. The suffering servant can refer to Israel as a nation, to specific individuals of the past, present, or future, and most importantly, it is an ideal for each individual to strive towards.

What ideal though? How does suffering realise the ideal?

In the same way, I see the power of the claim that Jesus died for our sins lies not in that we have all been set free to run around with Jesus Freak tee-shirts on, but that we have been given an example of how each us should live: enduring suffering for the good of others. And I'm sure you, Thomas, are aware that the claim that Jesus suffered for our sins has its origin in Isaiah 53.

And I've never worn a Jesus freak tee-shirt, so if that's your measure of Christianity, it's a pretty crappy one. On the other hand, aren't you wearing a 'suffering is good for you' tee-shirt?

The point is: How does anyone's suffering benefit anyone else?

Have you read Adrienne von Speyer — she suffers, and she is a Christian, although she doesn't wear the tee-shirt, but I suggest she has more right to talk about this topic than you ...

Thomas

 

[Sancho]

I apologize for the Jesus freak line. Thomas I'm not going to reply to your personal attacks. I'm trying to understand spiritual reality as I experience it. The bible fascinates me. I'm trying to make sense of it. Your comments make me want to abandon spiritual life entirely and take the hedonistic approach advocated by so many around me.

 

[Janz]

This reminds me of a quote:
A mind all logic is like a knife all blade. It makes the hand bleed that uses it. ~Rabindranath Tagore

Welcome to Interfaith Sancho. Please continue on your quest to understand the bible. I have much to say about living through pain and the Suffering of God from the Hebrew Scriptures perspective based upon my search for finding comfort in times of tribulations. I have lived with unbearable physical pain for 12 years now and nearly died a year ago so I would like to have this discussion with you.

I will be back later with questions and comments so please don't be discouraged.

 

[wil]

Welcome to Interfaith Sancho. Please continue on your quest to understand the bible.

I will be back later with questions and comments so please don't be discouraged.

Namaste Sancho

and I ditto the above...

 

[Thomas]

The bible fascinates me. I'm trying to make sense of it. Your comments make me want to abandon spiritual life entirely and take the hedonistic approach advocated by so many around me.

My comments should direct you to those who know what they're talking about. They are a fair comment on your posts, not a personal attack.

The basic premise, of Jesus modelling himself on Scripture, suggests he is a fraud, that's all I'm saying.

I can see how a devout Jew would model himself on a Scriptural personage, but then he would teach and preach in that person's name, not his own ...

Thomas

 

[wil]

The basic premise, of Jesus modelling himself on Scripture, suggests he is a fraud, that's all I'm saying.

I can see how a devout Jew would model himself on a Scriptural personage, but then he would teach and preach in that person's name, not his own ...

Thomas

I'm headed off traveling for the weekend, but don't I recall Jesus saying he came to prove prophecy?

 

[Sancho]

Thank you Jamarz and wil for your encouragement. And Juantoo3, I'll try to articulate what interests me in Isaiah 40-55.

A personal example, perhaps, will be clarifying. Two years ago at this time I was taking care of my dying mother. It was at this time that I felt the need to learn about the history of the old testament, and first learned that the book of Isaiah is believed to contain the writings of more than one prophet. It was a time when taking on suffering myself eased the suffering of another. I assure you there was nothing masochistic about this. It was basically me and my mother alone in this situation. One of my brothers was in Tazmania with his Australian wife and their daughter, and my sister had a baby to take care of. My other brother made the situation worse, which is what I want to address. He was in the same situation as me, with no other commitments to worry about. Let me skip a few details and just say that if I had been wiser I would have seen my sufferings as a blessing and not allowed myself to become angry with my brother for not coming to help me and my mother. I would have kept my mouth shout while enduring my sufferings and not asked for help from anyone other than God. This is part of what I have learned from the book of Isaiah since that time.

Another aspect of Isaiah that I find interesting is the blindness and deafness theme. This is another multi-layered theme that pops up in several places. I can't say that I really understand what was meant. Perhaps someone out there has some insight to share on this theme. What I have taken from it is to trust my relationship with God rather than what the world around me says is the way to go.

I'll add more later as I clarify my thoughts.

 

[Sancho]

This afternoon on cbc radio someone said that the Dali Lama suggests to Westerners that they explore their own roots rather than cutting themselves off from their heritage and becoming Buddhists. My attitude towards the world of scriptures is similar to this. I imagine these cultural roots more like a network of caves rather than roots of a tree. In this metaphor I imagine the exploring of these caves to be a matter of searching for jewels. The book of Isaiah, in my opinion, contains some of the most brilliant jewels I've found so far. To expand the metaphor, while it is important to closely examine, admire, and learn from the jewels one finds close to home, it is also important to continue exploring and find passages that connect to other networks of caves and learn from and be enriched by the jewels found there. The Upanishads and the Diamond Sutra are two of my other favorite jewels. It is also important to be able to find one's way home, to perceive with a unifying perspective rather than a divisive perspective.

Getting back to Isaiah, let's take a look at Isaiah 58. Whether this was by same prophet who wrote Isaiah 40-55 or by another prophet in the band of disciples that were part of the same tradition, it illuminates the perspective of what it means to live as a servant who would rather suffer than allow others to suffer instead --and how it is a blessing to live in this way.

6 "Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?
7 Is it not to share your food with the hungry
and to provide the poor wanderer with shelter—
when you see the naked, to clothe him,
and not to turn away from your own flesh and blood?
8 Then your light will break forth like the dawn,
and your healing will quickly appear;
then your righteousness will go before you,
and the glory of the LORD will be your rear guard.
9 Then you will call, and the LORD will answer;
you will cry for help, and he will say: Here am I.
"If you do away with the yoke of oppression,
with the pointing finger and malicious talk,
10 and if you spend yourselves in behalf of the hungry
and satisfy the needs of the oppressed,
then your light will rise in the darkness,
and your night will become like the noonday.
11 The LORD will guide you always;
he will satisfy your needs in a sun-scorched land
and will strengthen your frame.
You will be like a well-watered garden,
like a spring whose waters never fail.
12 Your people will rebuild the ancient ruins
and will raise up the age-old foundations;
you will be called Repairer of Broken Walls,
Restorer of Streets with Dwellings.
13 "If you keep your feet from breaking the Sabbath
and from doing as you please on my holy day,
if you call the Sabbath a delight
and the LORD's holy day honorable,
and if you honor it by not going your own way
and not doing as you please or speaking idle words,
14 then you will find your joy in the LORD,
and I will cause you to ride on the heights of the land
and to feast on the inheritance of your father Jacob."
The mouth of the LORD has spoken.

 

[nativeastral]

hi sancho

l agree there needs to be more 'pointers' to interfaith unity, after all they [religions] all essentially, initially, propounded belief in this ideal, the unity of one, the unity of all, a fundamental principle of monotheism, forgotten under layers of other seemingly more important narratives and messages yet ironically repeated in every prayer every ritual probably every day.

l agree the suffering servant was probably appropriated from the old testament in the development of early christianity which needed to justify, verify its 'revelations' in relation to judaism and the messiah concept; and the son of man, a common idiom at the time, given a symbolic significance to the maddening crowd, post millenarian fever of slave societies hungry for salvation and deliverance in a world where roads were lined with common men nailed to a cross, becoming a potent symbol in societies of ancestor worship, never forgotten, always remembered with ceremonies and rituals.

the common man becoming divine

who suffered on the cross
who had mercy
who had love
who died
for all

what does this signify but another pointer to humbleness of the human condition striving for perfection unattainable so ditch the suffering and embrace its shadow joy

easier said than done, with or without a 'personal' one that one worships above all else

 

[Sancho]

Today I have a section from Isaiah 50 to look at. Besides highlighting the antecedent of turn the other cheek, there are a few points I want to make about this passage.

What is the purpose of seeking wisdom? Here it is suggested that "speaking words in season to him that is weary" is the purpose of hearing as the learned.


The last section of this passage addresses the blindness and deafness theme, though those words are not actually used. Here walking in darkness without light is praised, while those who kindle a fire and compass themselves in sparks are punished. As a side note, just look at the punishment that is imagined by this prophet compared to, say, Ezekiel . . . 'ye shall lie down in sorrow'.

This brings up differences between types of sorrow, suffering, depression. There should be many more words for the emotions or states of mind that these words refer to. Some sorrow is self-inflicted, while some suffering brings about greater good. And there are many other shades of meaning.

As for walking in darkness, part of what this refers to, I believe, is to continue on with what feels right even when a positive outcome can't be seen. And this could mean continuing to suffer even when you can't see how it is bringing about a greater good.
Ultimately the importance of being guided by God rather than our own powers is stressed.



4The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
5The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
6I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
7For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.
8He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.
9Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.
10Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.
11Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.

 

[Sancho]

A book called, "The Triumph of Elohim," edited by Diana Vikander Edelman (1996), speculates on how and when monotheism emerged out of the pantheon which ancient Jews would have been familiar with. The editor's own words can serve as an introduction to this post.

It is important to realize that the text of the Hebrew Bible is the product of a long, editorial process. It's final shapers were monotheistic and they wanted the inherited traditions to reflect their own religious beliefs in a single creator deity, Yahweh, who had at his command various lesser divine beings who also populated heaven, the angels. [. . .]

During the period when Judah existed as a state, from ca. 960-586 BCE, it seems to have had a national pantheon headed by the divine couple, Yahweh and Asherah. As the title Yahweh Sebaot would suggest, Yahweh was king of a whole heavenly host that included lesser dieties who did his biding, having various degrees of autonomy depending on their status within the larger hierarchy. The names of most of these various lesser deities are no longer known due to editing by later monotheists, but a few have survived: Nehushtan, Mot, Shemesh, Yareah, Deber, and Rephesh.

I found this interesting and thought you might too. She goes on to say that it was most likely during exile in Babylon that inclusive monotheism became prominent, with Zoroastrianism influencing the change more than a little.

It is under the Persians that a shift in conceptualization of the empire pantheon becomes apparent. Instead of demoting the state of gods of conquered regions to a lower level of the pantheon [. . .] head deities of national pantheons all became manifestations of the single category of deity [. . . ] In biblical literature, the texts of 2 and 3 Isaiah particularly emphasize this new single category, creator-god theology [. . .]

Isaiah 49 expresses this inclusive monotheism with Yahweh taking on the role of both creator and savior of the whole earth. Through the prophet who wrote these words Israel's story, and Israel's covenant, is shared with everyone who has ears to hear.

Isaiah 49
1Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.
2And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
3And said unto me, Thou art my servant, O Israel, in whom I will be glorified.
4Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.
5And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
6And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
7Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.
8Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;
9That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.
10They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
11And I will make all my mountains a way, and my highways shall be exalted.
12Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.
13Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.
14But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.
15Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.

Part of this prophet's brilliance seems to have been in incorporating contemporary conceptions of the divine into his relationship with the divine. Part of what is interesting about monotheism is that if the divine is a unity than all divine revelations are revelations of that unity, even if expressed in polytheistic or pantheistic language. This is perhaps a paradox, but that could very well be the nature of the divine. If God is to speak to us, words we understand must be used, a cultural context we understand must be used. If the divine wants to speak to a Hindu, the Hindu context must be used. Also, I find it interesting that similar changes from polytheism to monotheism were happening in various cultural contexts at times not far removed from the time of Israel's exile in Babylon.
This claim that the Gentiles will turn to Israel need not mean that Israel has a monopoly on true revelation, but simply that there is much to learn from Israel's scriptures and that those scriptures have a definite role to play in the unfolding of world history --as has been shown.

 

[Avi]

2 Monotheism arrived at a pinnacle of expression in these verses. Much of what is expressed in these fifteen chapters goes to the core of many religions, though placed in the context of Israel's past, present, and future.

Hi Sancho, I enjoyed this thread and I have to refresh my memory of Second Isaiah. But I am surprised by your point #2 above.

I think monotheism was central to Judaism from the time of Avraham to the present day. Why do you think it reached a pinnacle with Second Isaiah ? I don't think it is central to your point, so I do not mean to take off on a tangent, but I was just curious.