S.W. Flynn, «Where Is YHWH in Isaiah 57,14-15?», Vol. 87 (2006) 358-370
This study suggests a reading of Isaiah 57, 14-15 in the Hebrew Bible which goes
against the theological Tendenz of some Versions and the interpretation of some
contemporary scholars. It explores how both the Versions and contemporary
scholarship have interpreted the passage, draws a parallel between the two
interpretations, and suggests that their either/or distinction of what the passage
means may not reflect the complex nature of sacred space and Divine Presence in
the BH. This study suggests that the text holds two meanings that are
complementary. Yet these meanings are placed in a respective foreground and
background which reveals their levels of emphasis intended by the
author/redactor of Trito-Isaiah.
Where Is YHWH in Isaiah 57,14-15? 363
difficulty in understanding the taw ˆwkva (12). The scholarly discussion
regarding this passage also functions on an either/or level.
Yet the contemporary question of where YHWH dwells shifts to
verse 14 and to the scholars’ interpretation of the ˚rd “road/way†in
Isa 57,14 as literal or figurative/metaphorical. The former indicates an
immanent YHWH in the Temple, the latter a transcendent YHWH in
heaven.
The question of why the Versions focus on verse 15 and scholars
on verse 14 is beyond the scope of this discussion, but an analysis of
how the verses relate to each other may contribute to clarifying the
meaning. Clearly, their context describes abuses in worship (Isa 57,1-
13) and just after these verses it is said that those who experience
Divine wrath are those that engage in ˆw[ (Isa 57,17). While YHWH
will not always remain angry at them and will heal them (Isa 57,18) it
is the poor and afflicted of verse 15 that seem sheltered from this
context of criticism and judgment. Thus, it seems the lwçkm to be
removed in v. 14 are those sins of idolatry of the community addressed
in the surrounding context. This serves to show the seriousness of the
judgment on the leaders. They are also the ones grouped with the
foreigner and eunuch (Isa 56, 1-8) in Isa 56,10 (13). By taking sides
with the marginalized and maintaining that the earthly temple may be
implied in the passage, not only is YHWH showing favor towards the
marginalized, but he is saying that in the new community, the order in
the temple — where the leaders exercised power — will change.
Secondly, it seems to imply that the community must prepare for
YHWH’s presence among, and relationship with, the marginalized.
Thus, it is evident that verse 14 prepares the people for the Divine
actions in verse 15. But which conception of YHWH’s dwelling does
the language of v. 14 assume?
(12) Westermann states that two different traditions are brought together in
this verse and that “it is very unlikely, and quite unparalleled, for Yahweh to be
spoken of as dwelling … at the side of the stricken and humble†(C.
WESTERMANN, Isaiah 40–66. A Commentary (OTL; Philadelphia 1977) 329.
Westermann is correct to note Ps 113 which also describes YHWH dwelling on
high (Ps 113,4-5) and then describes YHWH raising up the needy (Ps 113, 7-8).
But the unique contribution made by Trito-Isaiah is getting the point across
concerning the importance of YHWH dwelling with them. Rather, Ps 113 makes
no mention of YHWH dwelling with this group but only shows YHWH raising
the marginalized to the position of princes (Ps 113,8).
(13) BLENKINSOPP, Isaiah 56–66, 156 also suggests that is the group identified
in 57, 3-13.