Isaiah

This is the seventeenth in a series of biblical summaries from David Dorsey's book: The Literary Structure of the Old Testament.  This is the first in the sub-series of major prophets, covering Isaiah.

a   introductory messages of condemnation, pleading, and future restoration (1:1-12:6)
     b   oracles to nations: humiliation of proud king of Babylon (13:1-27:13)
          c   collection of woes: don't trust in earthly powers! (28:1-35:10)
               d   CENTER: historical narratives (36:1-39:8))
          c'  Yahweh's supremacy over idols: don't trust in idols (40:1-48:22)
     b'  servant messages: exaltation of the humble servant (49:1-54:17)
a'  concluding messages of condemnation, pleading, and future restoration (55:1-66:24)

The 'a' pattern share many themes of condemnation, pleading, and future restoration.  Both sections begin with a call for repentance.  Both condemn empty religious practices, social injustice, and wickedness.  In both, Isaiah speaks of Yahweh's face being hidden, him not hearing their prayers because their hands are full of blood.  Both include themes of devouring beasts, Sabbath observance, briers and thorns, unacceptable sacrifices, drunkenness, punishment by burning, darkness transformed by light.  Finally, both point to future restoration with themes of wolves dwelling with lambs, lions eating straw like ox, and both include the phrase, "they shall not hurt or destroy in all my holy mountain."  All this suggests God's redemptive wrestling with Israel.

The 'b' pattern contrasts the king of Babylon in the earlier section with the humble servant in the later section.  The first section speaks of the fall of proud Babylon in the first, middle and last units.  The second section speaks of the restoration of humbled Jerusalem in the first, middle, and last units.  In the first section, the king of Babylon is described: he has a lofty beginning; he is proud, boastful, respected and feared, wicked; he smites, oppresses, slays peoples, exalts himself above stars, and is a bright morning star.  In the second section, the humble servant is described: he has a humble beginning; he is Yahweh's servant: humble, quiet, not esteemed, righteous; he is smitten, oppressed, slain for his people; he remains lowly, and hidden in dark obscurity.  Finally, in the first section, the king of Babylon is humiliated and brought low.  Kings are shocked to see him.  They rise up and taunt him and he has no offspring.  In the second section, the humble servant is exalted and raised up.  Kings are shocked to see him, their mouths are shut, they rise up and bow before him, and he has offspring.  All this suggests that the king of Babylon and God's servant experience a reversal of fortunes.

The 'c' pattern shows the folly of idolatry.  The first section shows that Egypt's help is empty, that it will not profit, that shame will be the result of trusting Egypt; they are people, not gods, and that Yahweh should be trusted.  The second section says idols are worthless and empty, that Yahweh is Israel's true help, that idols will not profit, that there is shame from trusting idols, that Israel should trust Yahweh.  In both, the folly is shown of the vessel advising the potter.  Finally, both sections share various themes: highways in the desert, flowers, the glory of Yahweh being seen, coming with his reward, strengthening the weak.  All this suggests that whether its Egypt or in some other nation, Israel should never trust in idols.

The 'd' section is central, focusing on historical narratives which show Yahweh's supremacy over all earthly and divine powers.  God's sovereignty and power are highlighted, as he sweeps away the impressive Assyrian army.  Yet, Israel cannot afford to be boastful, as it is the amiable Babylonian visitors at the end of the section who will destroy Jerusalem.