ISAIAS
182
ISAIAS
about 735 b. c. Here follows a short utterance on
Ethiopia (prob. 702 or 701 ). Next comes the remark-
able prophecy about Egypt (six), the interest of
which cannot but be enhanced by the recent discov-
eries at Elephantine (vv. IS, 19). The date presents
a difficulty, the time ranging, according to diverse
opinions, from 720 to 672 b. c. The oracle following
(xx), against Egypt and Ethiopia, is ascribed to the
year in which Ashdod was besieged by the Assyrians
(711). Just what capture of Babylon is alluded to in
"the burden of the desert of the sea" (xxi, 1-10) is
not easy to determine, for during the lifetime of Isaias
Babylon was thrice besieged and taken (710, 703, 696
B. c). Independent critics seem inclined to see here
a description of the taking of Babylon in 538 B. c,
the same description being the work of an author liv-
ing towards the close of the Babylonian Captivity.
The two short prophecies, one on Edom (Duma; xxi,
11-12) and one on Arabia (xxi, 13-17), give no clue as
to when they were uttered. Ch. xxii, 1-1 4, is a rebuke
addressed to the inhabitants of Jerusalem. In the
rest of the chapter Sobna (Shebna) is the object of the
Prophet's reproaches and threats (about 701 B. c).
The section closes with the aimouncement of the ruin
and the restoration of Tyre (xxiii).
The third section of the first collection includes chapters xxiv-xxviii, sometimes called "the Apoca- lypse of Isaias". In the first part (xxiv-xxvi, 19) the Prophet announces for an undetermined future the judgment which shall precede the kingdom of God (xxiv); then in symbolic terms he describes the hap- piness of the good and the punishment of the wicked (xxv). This is followed by the hymn of the elect (xxvi, 1-19). In the .second part (xxvi, 20- xxvii) the Prophet depicts the judgment hanging over Is- rael and its neighbours. The date is most unsettled among modern critics, certain passages being attrib- uted to 107 B. c, others even to a date lower than 79 B. c. Let it be remarked, however, that both the ideas and the language of these four chapters support the tradition attributing this apocalypse to Isaias. The fourth division opens with a pronouncement of woe against Ephraim (and perhaps Juda; xxviii, 1-8), written prior to 722 B. c; the historical situation im- plied in xxviii, 9-29, is a strong indication that this passage was written about 702 B. c. To the same date belong xxix-xxxii, prophecies concerned with the campaign of Sennacherib. This series fittingly concludes with a triumphant hymn (x.xxiii), the Prophet rejoicing in the deliverance of Jerusalem (701). Chapters xxxi-xxxv, the last division, announce the devastation of Edom, and the enjoyment of bountiful blessings by ransomed Israel. These two chapters are thought by several modern critics to have been written during the captivity in the sixth century. The foregoing analysis does not enable us to assert in- dubitably that this first collection as such is the work of Isaias; yet as the genuineness of almost all these prophecies cannot be seriously questioned, the col- lection as a whole might still possibly be attributed to the last years of the Prophet's life or shortly after- wards. If there really be passages reflecting a later epoch, they found their way into the book in the cour.se of time on account of some analogy to the genuine writings of Isaias. Little need be said of xxxvii-xxxix. The first two chapters narrate the demand made by Sennacherib — the surrender of Jeru- salem, and the fulfillment of Isaias's predictions of its deliverance; xxxviii tolls of Ezechias's illness, cure, and .song of thanksgiving; lastly xxxix tells of the embassy sent by Merodach Baladan and the Prophet's reproof of Ezechias.
The second collection (xl-lvi) deals throughout with Israel's restoration from the Babylonian exile. The main lines of the division as proposed by the Jesuit Condamine are as follows: a finst section is con- cerned with the mission and work of Cyrus; it is made
up of five pieces: (a) xl-xli: calling of Cyrus to be
Yahweh's instrument in the restoration of Israel;
(b) xlii, 8-xHv, 5: Israel's dehverance from exile; (c)
xliv, 6-xlvi, 13: Cyrus shall free Israel and allow Jeru-
salem to be built;'(d) xlvii: ruin of Babylon; (e) xlviii:
past dealings of God with his people are an earnest
for the future. Next to be taken up is another group
of utterances styled by German scholars "Ebed-
Jahweh-Lieder " ; it is made up of xlix-lv (to which
xlii, 1-7, should be joined) together with Ix-lxii. In
this section we hear of the calling of Yahweh's servant
(xlix, 1-li, 16); then of Israel's glorious home-coming
(li, 17-lii, 12); afterwards is described the servant of
Yahweh ransoming his people by his sufferings and
death (xlii, 1-7; lii, 13-15; liii, 1-12); then follows a
glowing vision of the new Jerusalem (liv, 1-lv, 13, and
Ix, 1-lxii, 12). Ch. Ivi, 1-8, develops this idea, th.at all
the upright of heart, no matter what their former
legal status, will be admitted to Yahweh's new people.
In Ivi, 9-lvii, the Prophet inveighs against the idol-
atry and immorality so rife among the Jews; the sham
piety with which their fasts were observed (Iviii). In
lix the Prophet represents the people confessing their
chief sins; this humble acknowledgment of their
guilt prompts Yahweh to stoop to those who have
"turned from rebellion". A dramatic description of
God's vengeance (Ixiii, 1-7) is followed by a prayer
for mercy (Ixiii, 7-lxiv, 11), and the book closes upon
the picture of the punishment of the wicked and the
happiness of the good.
Many perplexing questions are raised by the exege- sis of the " Second Isaias". The " El)ed-,Iahweh-Lie- der", in particular, suggest many difficulties. Who is this "servant of Yahweh"? Does the title apply to the same person throughout the ten chapters? Had the writer in view some historical personage of past ages, or one belonging to his own time, or the Messias to come, or even some ideal person? Most commentators see in the ' ' servant of Yahweh " an indi- vidual. But is that individual one of the great his- torical figures of Israel? No satisfactory answer has been given. The names of Moses, Daviil, Ozias, Ezechias, Isaias, Jeremias, Josias, Zorobabel, Jech- onias, and Eleazar have all been suggested as being the person. Catholic exegesis has always pointed out the fact that all the features of the "servant of Yahweh" found their complete realization in the person of Our Lord Jesus Christ. He therefore should be regarded as the one individual described by the Prophet. The "Second Isaias" gives ri.se to other more critical and less important problems. With the exception of one or two passages, the point of view throughout this section is that of the Babylonian Captivity; there is an unmistakable difference between the style of these twenty-seven chapters and that of the " First Isaias"; moreover, the theological ideas of xl-lxvi show a de- cided advance on those found in the first thirty-nine chapters. If this be true, does it not follow that xl- lxvi are not by the same author as the prophecies of the first collection, and may there not be good grounds for attributing the authorship of these chapters to a "second Isaias" living towards the close of the Baby- lonian Captivity? Such is the contention of most of the modern non-Catholic scholars.
This is hardly the place for a discussion of so intri- cate a question. We therefore limit ourselves to stating the position of Catholic scholarship on this point. This is clearlv set out in the decision issued by the Pontifical Bil>lii-al Commission, 28 June, 1908. (1) Admittingtheexistenccof trueprophecy; (2)There is no reason why "Isaias and the other Prophets should utter prophecies concerning only those things which were about to take place immediately or after a short space of time" and not "things that should be fulfilled aft(T many ages". (3) Nor does anything postulate that the Prophets should "always address as their hearers, not those who belonged to the future,
