MOODY BIBLE INSTITUTE

AN OLD TESTAMENT BIBLICAL THEOLOGY OF ZION IN ISAIAH

SUBMITTED TO DR. ANDREW J. SCHMUTZER

IN PARTIAL FULFILLMENT OF
BI-3304

BY
TYLER J. PATTY
MAY 17TH, 2013

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TABLE OF CONTENTS

Introduction

The Historical and Theological Context of Isaiah

A Biblical Theology of Zion

10

Isaiah 1-39 - Zions Appointed Role & True Source of Protection

12

Isaiah 40-55 - A New Covenant Based on Zion & The Return of Exiles

15

Excursus: Isaiah 40:1-11

16

Text Translation

16

Syntactical/Rhetorical Observations of Isaiah 40:1-11

19

Theological Implications for a Theology of Zion

23

Isaiah 40-55 - A New Covenant Based on Zion & The Return of Exiles, contd

25

Isaiah 56-66 - International Pilgrimage to Zion & the Renewal of Creation

27

Conclusions and Reflections

29

Hope for Israel

29

International Blessing

30

Divine Kingship

30

Creation Renewed

31

Zion in the New Testament

Works Cited

32
36

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Introduction
Zion is a term that is widely misunderstood in Christian circles today. Confusion arises
when one tries to connect the dots between the Zionist political movement that reestablished the
State of Israel in 1948 and the Rastafarian Zion song overheard on a reggae radio station.
Perhaps one has visited Mount Zion in Jerusalem, but even then a proper theological
understanding would be elusive. A proper treatment of the Zion theme is largely absent from
contemporary Christian music, Sunday sermons, and other creative expressions of faith. Coupled
with the functional rejection of the Older Testament as a valued source of Christian theology, it is
not surprising that the believer is baffled when approaching New Testament passages concerning
Zion such as Hebrews 13 or Revelation 21.
In reality, Jerusalem-Zion is a central biblical theme, particularly in the Psalms and
Prophets. It carries with it rich metaphors and serious eschatological promises, incredibly
poignant for the people of Israel and extremely relevant to the Church today. Particularly in an
age where it appears that all people are streaming from rural areas to the metropolis, we need a
better understanding of Gods vision for the city. And that is what Zion at its core is - the ideal
city of God. Yes, Zion is a symbol or metaphor for the historical city of Jerusalem. But behind
this metaphor lies a complex cluster of interlocking themes of immense theological
significance.1 The majority of this paper will be spent unpacking this complex cluster of
themes, specifically focusing on the unfolding of the Zion theme in the book of Isaiah.
The city of Jerusalem is integrally bound to the redemptive movement of YHWH.

Zion, Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press 1998), 980.

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Whereas the city had no place in Yhwhs earliest dealings with Israels ancestors and with the
people itself, some of the First Testaments most spectacular visions relate to the city. The story
that starts in a garden ends in a city.2 Zion is not a static category that can be reduced to a
system; it is far too nuanced. Too see Jerusalem in its full splendor, one must engage the
narrative of Scripture, paying attention to the progressive revelation of Gods purposes for his
city. In theory and in practice, I am an advocate of biblical theology, by which I engage the
movement and tension of Scripture in a hermeneutic of self-involvement. As we explore how
Isaiah paints the city Zion, I hope to model that which has been modeled for me.

The Historical and Theological Context of Isaiah

Willem VanGemeren comments very astutely on the the groundwork of the prophet
Isaiahs theology: Isaiah loved the old Jerusalem, but at the same time looked forward to a new
Jerusalem.3 There are some very important points that must be made on the cultural context of
this great prophet. Isaiah lived during a time of great political as well as theological transition.
During Isaiahs childhood, when Israel was ruled by King Jeroboam and Judah by King Uzziah,
the nation enjoyed a period of freedom and prosperity.4 Isaiah is said in particular to have
served during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah (Isa. 1:1).
However, what makes the prophecy of Isaiah so extraordinary is that it speaks to an audience far
beyond that of Isaiahs historical setting. The first period is the era of the prophet himself (c.
739-701 BC), the second is the time of the Exile (605-539 BC), and the third speaks of the return

John Goldingay, Old Testament Theology, Volume 2: Israels Faith (Downers Grove, IL: InterVarsity,
2006), 449.
3 Willem A. VanGemeren, Interpreting the Prophetic Word (Grand Rapids: Zondervan, 1990), 248.
4 Larry L. Walker, Isaiah, Cornerstone Bible Commentary, Volume 8 (Wheaton, IL: Tyndale, 2005), 5.

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from Babylon (after 539 BC).5 This prophet is given vision into the unfolding plan of God,
allowing him to speak both to his present situation, as well as toward the future community of
faith. Isaiahs rich theology and eloquent rhetoric make him the ideal man to stand in the gap
during a time of transition in the history of Gods people.
Isaiah himself lived at the height of the political nation of Judah (particularly during the
reign of Hezekiah6, cf. 2 Chr. 30:1, 26). Yet Gods people were never safe from the external
threat of surrounding nations, and internal instability proved to be just as devastating. The cracks
and fissures within the ethical make-up of Judah grew into gaping holes during the reign of
Manasseh, one of Judahs most wicked kings (cf. 2 Kgs. 21:3). Because of Manassehs evil,
YHWH pronounced irrevocable judgment on Judah (2 Kgs. 21:10-15), beginning the downward
spiral eventually resulting in the exile to Babylon (2 Kgs. 25:21).
Judahs exile, deportation to Babylon, is seen as a devastating moment for the people of
God. Exile, in theological terms, is the experience of pain and suffering that results from the
knowledge that there is a home where one belongs, yet for the present one is unable to return
there.7 The exile meant a complete loss of the anchor points of Israels theology - land, temple,
and king. The land was the place where the nation was to receive YHWHs promised blessings;
the temple was the locus of YHWHs cult; and the king was YHWHs vassal on earth to shepherd
His people. With the exile, Israel found itself without a home, a place of worship, and without a
leader. They had, with the loss of these anchor points, completely lost their identity. Because of
this, the exile brought with it a severe theological crisis.

Ibid., 6.
See VanGemeren, Interpreting the Prophetic Word, 251.
7 I. M. Duguid, Exile, New Dictionary of Biblical Theology (Leicester, England: IVP 2004), 475.
6

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With this loss of political stability, Israels theology began taking on a heightened
eschatological nuance. This was particularly true of Zion theology. Zion theology affirmed that
the Lord, through a human agent (i.e., Israels king) who would obediently maintain the
Jerusalem temple cult, would bless the land with fertility that results from the defeat of the
destructive powers of chaos.8 The great cosmic king, YHWH, was to establish his reign through
David: blessing the land, maintaining the cult, and protecting from oppression. These
foundational tenets of Israels theology now carried a very painful element with them. Suddenly
Israel was under the heavy hand of the oppressive forces of chaos; they no longer had the land,
the temple, or the king to mediate for the people. The exile was far more than simply a relocation
of the people of Israel; exile is not simply the loss of the land. More importantly, it is the loss of
the Lords presence with them.9 Increasingly, we witness a pessimism in the prophetic literature
toward the present, physical reality, and a longing for an idealized future. The once-great city
Zion is portrayed as increasingly sinister: invaded by the forces of chaos (Isa. 1:7-8), tainted by
ethical perversion (Isa. 3:16-17), and run into the ground by sinister leadership (3:11-15). The
present reality of the once-glorious city is incredibly painful.
While the prophets continue to call out with oracles urging the people to repent, their
focus begins to shift. Rather than the physical city of Jerusalem, the prophets describe visions of
an eschatological Zion, from whence the great King YHWH reigns in holiness and justice. This
city is the future hope of shalom for those devoted to God. Slowly the prophets purge their
theology of the political, casting their sight to an idealized reconstruction where God remakes the
cosmos as His kingdom intersects with earth.
8 John T. Strong, Zion Theology, New International Dictionary of Old Testament Theology and Exegesis,
Volume 4 (Grand Rapids, MI: Zondervan, 1997), 1319.
9 Duguid, NDBT, Exile, 476.

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However, the people of Israel had brought upon themselves this exile due to their own
rebellion, and thus were under just judgment from their God. As demonstrated in the past, a
sinful generation cannot inherit Gods promises (cf. Deut. 1:35). In the context of the exile,
[t]he promises of God would only be realized though fire.10 If there is to be any hope for the
nation, it is only through judgment. The prophets paint a picture where Yahwehs anger is
unleashed against his own people so that only a remnant will escape the devastating
consequences.11 Despite their judgment by expulsion from the land, Israel is given assurance
that a righteous community, left over after judgment, will be the people of God to inherit His
promises in the restored creation. 12
Concerning Isaiah 1:1-2, Heschel comments: The speech that opens the book of Isaiah,
and which sets the tone for all the utterances of the prophet, deals not with the anger of God, but
with the sorrow of God. The prophet pleads with us to understand the plight of a father whom his
children have abandoned.13 Thus the focus is less on a simple transgression of legal code, but
rather on a broken relationship. In Isaiah. 65:1, YHWH pleads with the nation, saying, Here I
am, here I am!, spreading out his hands to a rebellious people, but they would have none of
10

John Oswalt, NIV Application Commentary: Isaiah (Grand Rapids, MI: Zondervan, 2003), 43.
Edgar W. Conrad, Remnant, The New Interpreters Dictionary of the Bible, Volume 4 (Nashville, TN:
Abingdon, 2006), 762.
12 Dictionary of Biblical Imagery, Remnant (Downers Grove, IL: InterVarsity Press 1998), 703: This
remnant motif can carry with it a positive connotation (righteous remnant), or a negative connotation (following
divine judgment), depending on the context. This pedagogical device of naming served to remind the nation of two
sureties - impending doom (as in, only a remnant), as well as hope of purification (as in, a preserved remnant).
Not all will perish in this judgment, but there will be a righteous community left over. In Isaiah, the survival of a few
is attributed to the grace of YHWH (Isa. 1:9). The purpose of the purging is so that the remnant will be holy (Isa.
4:2-3), so that YHWH might redeem this remnant (Isa. 11:11). See also Sang Hoon Park, NIDOTTE, ( Grand
Rapids, MI: Zondervan, 1997), 4:16: This remnant will form the nucleus of a new faith community from which
new life will develop (37:31-32) So notes Dictionary of the Old Testament Prophets, Remnant (Downers Grove,
IL: IVP Academic, 2012), 660-61: Although Isaiah 40-66 gives the remnant theme little lexical and thematic
attention, the concept is there and is enforced by the theme of new exodus. . . [This new exodus is] associated with
a renewed creation (Is 51:3). Both of these events--the preservation of a people and restoration of creation--find their
locus at Mount Zion.God, committed to restoring his relationship with his people, will preserve a remnant and
cosmically recreate the land. Where and how will this restoration occur? YHWH will do this mighty act in and
through the great city of Zion.
13 Abraham J. Heschel, The Prophets (New York: Harper & Row, 1962), 80.
11

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God. Judgment must fall, but again it is accompanied by a heart full of grief.14 While God
grieves and allows himself to be vulnerable in his relationship with his people, the crucial aspects
of his character remain the same: YHWH is the eternally holy king (Isa. 6:3-6), the steadfast love
of YHWH never ceases (Lam. 3:22-23), and he will not turn his back on his people (Ps.
105:8-11). God is revealed as one who is not vindictive, legalistic, or exacting as to matters of
judgment.15 Gods extraordinary patience with his people reveals his heart for his people: there
is a relationship at stake, and YHWH will do what is necessary to preserve it.
Isaiah spends his life preaching to a sinful people that were rebellious, obstinate, and
disobedient.16 His prophetic ministry occurs at a crux in the history of the people of Israel, and
his message extends far beyond his life. In all, YHWH speaks through Isaiah to reveal his heart
for his people. The book of Isaiah uses abundant and diverse imagery to portray Yahweh and
Israel, but the foundational motifs to which all others refer are Yahweh as Holy One of Israel and
Israel as Zion.17 In Zion we find the the key to understanding Gods acts of judgment and
restoration in the book of Isaiah. The tension between present Zion and eschatological Zion is at
the core of Isaiahs message. Although there is presently tension, this great city will indeed be
purified and restored to her former glory. We are given assurance that a righteous remnant will be
preserved for Zion, and it is here that YHWH will establish his rule in perpetuity.

14

Terence E. Fretheim, The Suffering of God: An Old Testament Perspective (Philadelphia: Fortress Press,
1984), 119.
15 Ibid, 125.
16 Walker, 9.
17 Isaiah, Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 1998), 427.

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A Biblical Theology of Zion
The proper noun appears 154 times in the Old Testament,18 with the first occurrence
being in 2 Samuel 5:7, where David takes the stronghold of Zion from the Jebusites. Although
Zion is often used as another name for the city of Jerusalem, it can also be used more specifically
as a referent to the temple mount. The term appears most frequently in the Old Testament in
Isaiah (46 times), and secondarily in the Psalter (38 times).19 In these corpuses the term begins to
take on much more than just a denotation of locality. In prophetic literature, as well as the
Psalms, Zion denotes not only the place, but also its inhabitants. Zion is depicted as a presently
broken community with a sure promise of eschatological renewal. A complex theology surrounds
the city the great city of Jerusalem.
The theme is broad and organic, and reflects the complexity of the theology of the nation
of Israel. [T]he theology of Zion encompassed an important complex of ideas centering on the
idea of Israels God as the Great King of the divine assembly, Zion theology, serving as the royal
theology of the Davidic dynasty, asserted that the Lord is the divine Great King, who controls all
forces of chaos, thereby providing for the protection and fertility of the nation.20 God is the
Divine Cosmic King over the heaven and earth, and specifically, his people; moreover this King
exacts his dominion through a human vice-regent, namely the Davidic monarch. In [J. J. M.]
Robertss construal, Zion theology began with (1) Yahweh as the great king of the earth, who (2)
has chosen Jerusalem/Zion to exercise his rule, (3) through his human vice-regent the king of

18

Ludwig Khler and Walter Baumgartner, eds. The Hebrew and Aramaic Lexicon of the Old Testament,
( Leiden: Brill, 1996), 3:1022.
19 Ibid.
20 John T. Strong, Zion, New International Dictionary of Old Testament Theology and Exegesis, Volume
4 (Grand Rapids, MI: Zondervan, 1997), 1314.

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Israel, David. . .21 Zion thus becomes the city where heaven and earth intersect, from whence
both the cosmic King and the Davidic king exercise divine authority to rule justly over the
people.
Three themes, then, emerge in a discussion of Zion: the city, Yahwistic religion and
kingship.22 Zion is first and foremost the city Jerusalem. Zion also acts as the seat of YHWHs
cosmic dominion as the center for the temple. Just as God chose David as his king, so he has also
chosen Zion as his dwelling place (Ps. 132:11-14). Because of these tenets, there are profound
moral and ethical expectations for Gods city as its inhabitants trust YHWH as their protector. In
the unfolding of the prophecy of Isaiah, Zion plays a central role in the renewal of all creation,
particularly with the inclusion of the nations in YHWHs new covenant. Although the initial
picture painted of the great city is bleak, YHWH will act in such a way as to prepare her for the
eschatological role to which he has appointed her.
In Isaianic scholarship, the division of the book into three segments (1-39, 40-55, 56-66)
has become the widely accepted way of understanding the individual historical or thematic
interests.23 Most recent scholarship, however, has sought to discern the inner theological
21

H. A. Thomas, Zion, Dictionary of the Old Testament Prophets (Downers Grove, IL: IVP Academic,

2012) 908.
22

Ibid.
Robert B. Chisholm, Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor
Prophets (Grand Rapids, MI: Baker Academic, 2002), 14, divides Isaiah into two major sections (chs. 1-39, 40-66),
but mentions that the latter section can also be divided into two further sections (chs. 40-55, 56-66). He comments:
Because of the obvious exilic setting of chapters 40-66, most scholars deny Isaianic authorship and attribute them
instead to an unnamed individual (called Second Isaiah or Deutero-Isaiah) who lived uring the exile. Some
propose that a third individual (called Third Isiaah or Trito-Isaiah), living in the post-exilic period, wrote
chapters 56-66. For many scholars, this clear difference in audience is enough to assume different authorship, or
perhaps even account for a compiler who combined prophecies by Isaiah and his disciples who shared thematic
similarities, but spoke to a different audience. This, however, is not conclusive, and Isaiah should be studied as a
complete book with a unified message. While chapters 40-66 assume that the exile has already occurred and that
Jerusalem is in ruins, this does not preclude Isaianic authorship of the section. . . Isaiahs rhetorical approach in
chapters 40-66 may be compared to an aging grandfather who writes a letter to his baby granddaughter and seals it
with the words, To be opened on your wedding day. ... He projects himself into the future and speaks to his
granddaughter as if he were actually present on her wedding day. One can imagine the profound rhetorical impact
such a letter would have on the granddaughter as she recognizes the foresight and wisdom contained within it and
realizes just how much her grandfather cared for her..
23

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connections that bind the book together.24 This is the method that this paper will employ seeking the inner theological unity of the books message, while still acknowledging the different
thematic nuances. We will assume Isaianic authorship throughout, understanding that the
prophetic nature of the book does not discount a future-looking oracle beyond the days of the
prophet.25 As we trace the trajectory of Zion in Isaiah, the following outline will help us
understand how this theological theme plays out:26
1. Isaiah 1-39
a. Is. 1
b. Is. 2
c. Is. 3-4
d. Is. 13-33
e. Is. 35
2. Isaiah 40-55
a. Is. 40
b. Is. 42-53
c. Is. 54-55
3. Isaiah 56-66
a. Is. 56
b. Is. 60
c. Is. 62
d. Is. 65
e. Is. 66

Zions Appointed Role & True Source of Protection

A Picture of Decadent Jerusalem
A Vision of Jerusalem as the Redemptive Center of the World
The Cleansing Jerusalem Needs for Her End-Time Role
Faith in YHWH, Not Foreign Powers, Will Protect Jerusalem
YHWH Will Renew Creation and Return the Redeemed to Zion
A New Covenant Based on Zion & The Return of Exiles
Comfort for Zion
YHWHs Servant Will Bring About the Redemption of Jerusalem
A New Covenant Based on Zion
International Pilgrimage to Zion & the Renewal of Creation
International Pilgrimage to Zion
YHWHs Redeemed People as the Inhabitants of New Zion
The Peculiar Election of Zion
The Temple of Zion as the Microcosm for New Creation
Prosperity for New Jerusalem & Judgment on YHWHs Enemies

Isaiah 1-39 - Zions Appointed Role & True Source of Protection

The book of Isaiah begins with the grief of a father over his rebellious children (1:2).
Israel no longer knows nor understands; they are a sinful nation, a people laden with iniquity,
offspring of evildoers, children who deal corruptly (1:4). Isaiah likens the faithful city, once a

24 Richard, L. Schultz, Isaiah, Book of, in Dictionary for Theological Interpretation of the Bible (ed.
Kevin Vanhoozer; London: SPCK, 2005), 338.
25 William J. Dumbrell, The Faith of Israel: A Theological Survey of the Old Testament (Grand Rapids, MI:
Baker Academic, 2002), 108.
26 For this I rely heavily upon Dumbrell, The Faith of Israel, 107-132, who sees YHWHs interest in and
devotion to Jerusalem as the primary overarching theme of Isaiah as a whole.

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center of justice, to becoming a harlot, lled with murderers, rebels, thieves, dishonest ofcials,
and idolaters. 27 While righteousness once resided in her midst, murderers have taken its place.
Strong words are directed towards Zions princes - they are accused as being rebels, and even
companions of thieves. The rulers of Jerusalem themselves are corrupt, and thus corruption seeps
through the fabric of the entire social system. Isaiah gives a very thorough indictment of the
failure of Israel to be the people of God and a rejection of Jerusalem, the political and cult
center. 28 The prophet cries out in distress in 1:21: How the faithful city has become a whore,
she who was full of justice! The present reality of Zions spiritual state is incredibly bleak.
However, YHWHs purposes for Jerusalem extend far beyond the present reality. The
eschatology of the Book of Isaiah aims at reversing the situation described in Isaiah 1, made
specic by the detail in Isaiah 6. 29 This is why we have an apparent new introduction in Isaiah
2:1. Isaiah receives a new vision - one of the establishment of YHWHs temple on a mountain
that will rise above all others. This mountain is discovered to be Zion, and Gods cosmic
dominion will be established here. Then, not just Israel but all nations will concede his kingship
and will make pilgrimage to Jerusalem to be instructed in Torah, to settle disputes, and to enjoy
the everlasting shalom that he will bring. 30 Cosmology itself is reversed as the nations are seen
streaming like a great river into, rather than out of, the Holy City. While chapter 1 revealed the
religious condition of sinful Jerusalem, the Day of YHWH has been appointed to come, and with
it the vindication and restoration of Zion.31
27

Chisholm, The Handbook on the Prophets, 17.

Dumbrell, The Faith of Israel, 108.
29 Ibid., 110.
30 Eugene H. Merrill, Everlasting Dominion: A Theology of the Old Testament (Nashville, TN: Broadman &
Holman, 2006), 516.
31 Dumbrell, The Faith of Israel, 110, sees thematic parallels between the vision of Zion in 2:2-4 and the
kingdom of Israel at the height of the Solomonic empire, particularly as acknowledged by the visit of the queen of
Sheba (1 Kings 10) as a representative of her world. This event anticipated the eschatological picture of the new
Jerusalem as the redemptive center of the world, to which previously hostile nations will come to in pilgrimage.
28

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In order to fulll her end-time role as the redemptive center of the world, Zion must
undergo cleansing, as made clear by chapters 3-4. Isaiah 3:1-4:1 discusses the punishment of
Jerusalems corrupt leaders and vain women. However, Isaiah 4:2-6 shifts once again to
YHWHs cleansing work on Jerusalem, when the Lord shall have washed away the lth of the
daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of
judgment and by a spirit of burning (4:4). Jerusalem must undergo purication through re, but
on the other side of judgment will be covered with the glory of YHWH (4:5).
The following chapters deal with the rejection of the house of David (currently
represented by Ahaz), and the nucleus of hope found in the theme of the remnant. Within this
section Isaiah receives his call to ministry (Is. 6), and the king receives the double-edged sign of
Immanuel (God with us, in judgment or salvation). . . 32 A prophecy concerning a shoot from
the stump of Jesse (11:1), a new David, conveys the prominent place of kingship in Gods
plan for Israels restoration. Zion remains in plain view, as the prophet calls to attention the
presence of the Holy One of Israel in the midst of Zions inhabitants (12:1-6). The recurring
theme in the oracles against foreign nations of 13-23 is that YHWH alone is the guarantor of
Zions safety; faith in Yahwehs purposes, and not foreign policies, will protect Jerusalem. 33 In
Isaiah 24-27, the perspective is not national, but universal. Mythological motifs of the defeat of
the Leviathan are used as YHWH establishes his rule on Zion, inaugurated with banquet on the
holy mountain (25:6-8). In chapter 29, Isaiahs unique term for Jerusalem is Ariel, which means
burning hearth. If this is his meaning, the metaphor implies the city will be the place where the
people and their leaders will be sacriced. 34 Language of judgment and salvation continue as

32

Ibid., 111.
Ibid., 112.
34 Bruce K. Waltke, An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach (Grand
Rapids, MI: Zondervan, 2007), 838.
33

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Jerusalem strays from the ways of YHWH and undergoes purication. Finally, Isaiah pronounces
a woe oracle in chapter 31 against those who seek the help of Egypt under the threat of an
Assyrian invasion. In the midst of this political pressure, Isaiah reminds the nation of Zions true
source of protection: Like birds hovering, so the Lord of hostswill protect Jerusalem; he will
protect and deliver it;he will spare and rescue it (31:5). YHWH is Zions protector.
The rst book of Isaiah ends with the narrative account of the siege of Jerusalem. While
Hezekiahs faith and piety is set up as a foil for Ahazs fear and faithlessness, Hezekiahs
sickness and foolish self-condence prompt Isaiah to predict the nations exile in Babylon, thus
preparing the way for the Second Book of Isaiah. 35 While the cessation of the house of David is
prophesied in 39:5-8, the role appointed for the eschatological Zion carries the story forward.
Despite the present political realities, YHWH is still redeemer and creator, who will renew
creation (35:1-2) and return the redeemed to Zion in a new exodus (3-7), along a highway
through a transformed desert (8-10). Zion remains the city where God will establish his kingship,
although the present inhabitants are severely critiqued for their lack of delity to God.36 This
corporate sin, as well as the failure of Israels leaders, leads to the removal of the people from the
land in the devastating exile to Babylon.

Isaiah 40-55 - A New Covenant Based on Zion & The Return of Exiles
Isaiah introduces a new theme of comfort in chapter 40 that will characterize the
remainder of the book. Bernhard Anderson describes this change in voice to be a shift from
prophecy to apocalyptic; from a call to repentance to a message of consolation.37 While Isaiah

35

Ibid., 839.
Thomas, Zion, DOTP, 909.
37 Bernhard Anderson, Contours of Old Testament Theology (Minneapolis: Fortress Press, 1999), 299.
36

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1-39 dealt heavily with the critique of present Jerusalem, Gods commitment to Zion is made
tangible in his message of assured restoration. This shows that the judgment and restoration of
Zion are but two aspects of a single redemptive movement.38 Judgment for Jerusalem was
unavoidable, but now that the hammer has struck, a new song is being sung. Chapters 40-55 are a
message to a people in despair, offering promise and perspective.
At this time it will be beneficial to mine the rich well that is Isaiah 40 as the pivotal
chapter in Isaiahs message concerning Zion. The aim of this excursus is to explore the
syntactical, rhetorical, and biblical-theological elements of the consolation oracle.

Excursus: Isaiah 40:1-11

Text Translation39
1
2

38

Comfort, comfort 40 my people,

says your God.
Speak to the heart41 of Jerusalem,
and call out to her,
that 42 her hard labor43 has been fulfilled,
that her iniquity has been pardoned,
that she has received from the hand of YHWH

Thomas, Zion, DOTP, 910.

translations of Isaiah 40 are my own, excluding text quoted from other works.
40 Difficult to render into English is the plural imperative that characterizes both these two words. The KJV
appropriately renders this clause, Comfort ye, comfort ye my people. In addition, there seem to be no direct
antecedent to the plural verbs of 1-2. The LXX supplies to v. 2, You priests, speak to the heart of Jerusalem. . . The
Targums open v. 1 with O you prophets, prophesy consolations. . . Scholars have also suggested that the words are
directed to members of the heavenly court (Oswalt, however, rejects this is a viable option). See the discussion of
John Oswalt, The Book of Isaiah 40-66 (Grand Rapids, MI: Eerdmans, 1998), 50, who notes: . . . the lack of
specification shows that it is the message that matters here, not the messenger. One can make this point of the entire
segment.
41 The idea conveyed here is: speak tenderly (so NIV, NLT, ESV, HCSB); also speak kindly (NASB).
The KJV rendering speak ye comfortably does not convey the metaphor as well. Walker, Isaiah, 166, notes, This
idiom, which occurs nine times in the OT, is an expression of encouragement, reassurance, and renewed hope. Five
of these occurences describe a lover wooing his beloved. This colon continues the message of consolation.
42 The three s that begin each colon might be seen as affirmatives: truly... See W. Schneider,
Grammatik des biblischen Hebrisch (7th ed. 1990) 53.3.1c.
43 The root connotes a period of enlistment in burdensome work: see Num. 4:21, Job 7:1; 14:4.
39 All

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double for all her sins44.

A voice is calling out 45:
In the wilderness clear the road of YHWH;
make straight 46 in the steppe a highway for our God!
Let every valley be raised up
and every mountain and hill be made low;
let the steep ground47 become a level plain,
and the impassible ridge48 a broad valley.
Thus the glory of YHWH will be revealed;
and all flesh49 will see at once50
for YHWH himself has spoken.51
A voice speaks: Cry out!
So I52 answer, What shall I cry out?53
All flesh54 is grass;

44 Dumbrell, The Faith of Israel, 116, states that this clause does not contemplate a strict doctrine of the
equivalence of punishment, but simply that Jerusalems sufferings have now gone beyond the limits of endurance.
However, since the rhetoric of this section is extremely precise, there may be more going on here than a mere
hyperbole. A Philips, Double for All Her Sins, ZAW 94 (1982), 130-32, introduced a new viewpoint into the
discussion. He assumes that the doubling refers to length of time: the destruction of Jerusalem and the exile lasted
longer than a generation, therefore the next generation was also a recipient of the consequences of past sin. This fits
fairly closely with the 70 years that Jeremiah prophecies concerning the length of the exile. Klaus Baltzer, DeuteroIsaiah (Minneapolis: Fortress Press, 2001), 53, however, offers another suggestion. Isaiah 47:8-9; 51:18-20; 54:1,4
all mention a dual fate that Jerusalem has experienced: childlessness and widowhood. In this interpretation, the
messenger is sent to Jerusalem to announce that YHWH is again Lord, and her widowhood and childlessness is at an
end. Isaiah declares that the restoration of Jerusalem is underway, resting on the forgiveness of past offenses. All
three phrases indicate completeness: hard labor - fulfilled; iniquity - pardoned; sin - paid in full.
45 Literally, the voice of someone calling out. Baltzer, Deutero-Isaiah, 48, says: Here the full range of
the verb qr should be taken into account: call, call up, invite, proclaim, recite, read publicly.
46 The root carries with it elements of be smooth, straight, right. See discussion in Brown-DriverBriggs Hebrew and English Lexicon, ( Boston: Houghton Mifflin and Co., 1906), 448.
47 BDB, 784: steep, hilly. . . Is 404 . . . let the steep ground (Ch) become a plain . . .). This word should be
read in in contrast to (level) plain. See A. Berlin, Isaiah 40:4, Etymological and Poetic Considerations, HAR 3
(1979), 1-6, who suggests that should be read as indentation in parallel with valley.
48 BDB, 940: perh. roughness (of ground. . .); or bound up, impeded, i.e. the impassable; or mountainchain. . .
49 See discussion in BDB, 142. All flesh is used to denote all of mankind.
50 The word here is , literally, [in] its unitedness. See John Goldingay and David F. Payne, The
International Critical Commentary, Isaiah 40-55, Vol. I (London: T&T Clark, 2006), 78: De Boer suggests that
yahdaw adds to the emphasis on the publicness of the event that is announced.
51 Lit. for the mouth of YHWH has spoken.
52 Following the LXX, Vulgate, and 1QIsa, which has a 1cs form. The MT has a 3ms form. In the
consonantal text, the two forms would be indistinguishable ( and would both appear as ). Oswalt, The
Book of Isaiah 40-66, 44, notes: From a text-critical point of view, one could justify either reading.
53 Goldingay and Payne, ICC Isaiah 40-55, 80, note: The answer to Call out what? might lie in vv. 9-11,
or retrospectively in vv. 3-5 (so Freedman, p. 182), but the words that follow indicate that the inquiry is not a
straightforward request for clarification. It is a rhetorical question that expresses doubt about the feasibility of the
commission, in the manner of Moses or Jeremiah (Exod 3-4; Jer 1).
54 See footnote 49.

Patty 18

and all its loyalty 55 is like the flower of the field.

Grass withers,
a flower fades
when the breath56 of YHWH blows on it
(truly the people are grass). 57
Grass withers,
a flower fades,
but the word of our God stands 58 in perpetuity.
Up to a high mountain ascend,
O bearer-of-good-news59, O Zion60 ;
Mightily raise up your voice,
O bearer-of-good-news61, O Jerusalem;

55 The LXX (and so the Syriac and Vulgate), as well as 1 Peter 1:24 have , which does not correspond
in any way to the form used here. In fact, is slightly curious here. BHS suggests that perhaps this was
originally ( adornment, splendor) or perhaps ( desire, delight). These forms differ only slightly from the MT
form and fit the context. The English translations are scattered on this issue (NIV: their faithfulness is like; NLT:
their beauty fades as quickly as; ESV: its beauty is like; NASB: all its loveliness is like; HCSB: all its
goodness is like; ISV: its loyalty is like; NET: their promises are like; NKJV: its loveliness is as). While the
usual meaning of has to do with covenantal lovingkindness, dependability or reliability is appropriate as
humanity is contrasted with the eternal nature of YHWH.
56 The authors choice of is very intentional, as notes John Goldingay, The Message of Isaiah 40-55, A
Literary-Theological Commentary (London: T&T Clark, 2005), 25: The prophet is not minting a new figure of
speech but playing on the threefold link between spirit, breath and wind suggested by the word ruah: the searing
wind/spirit that God breathes out scorches all that lives.
57 The editors of BHS suggest that this colon was a later gloss to the text. It does disrupt the parallel
between vv. 7 and 8, and the LXX omits all of verse 7. 1QIsa appears not to know quite what to do with the verse.
Verse 7 appears to be omitted; however, as Oswalt, Isaiah 40-66, 44, states: the second and third cola of v. 7 have
been written above v. 8 to be inserted between the first and second cola. The result would read, The grass dries up,
the flower withers, because the breath of the Lord blows on it; surely the people is grass, but the word of our God
stands forever. Nonetheless, the presence of the phrase in 1QIsa attests that if it is a gloss, it is a very early one. . .
Most commentators agree that the omission is through homoioarcton. Goldingay and Payne, ICC Isaiah 40-66, 84,
add: Koenig (Oracles, p. 21) sees v. 7b as the congregations response in a liturgy.
58 Goldingay and Payne, ICC Isaiah 40-66, 85, note: When the prophet declares that Gods statements will
stand for ever, one might have expected amad (stand[firm]) rather than qum (stand [up]). . ., though each can
have the meaning more associated with the other (see BDB).
59 Twice in this verse Isaiah uses the Piel feminine participial form of . BDB, 142, gives as a gloss of
the verb, bear tidings. All other instances of this verb form have to do with a positive relaying of news, thus to
preserve the nuance, I have rendered it bearer-of-good-news. Also note the same verbal root with flesh in
vv. 5-6.
60 Goldingay and Payne, ICC Isaiah 40-66, 86, comment: The phrase mebasseret siyyon may be
understoof as apposition (herald Zion so Aq, Sym, Th, Syr, RSV) or as objective genitive (herald to Zion; so
LXX, Tg, Vg, RV). The same possibilities arise with the parallel phrase mebasseret yerusalaim (herald [to]
Jerusalem). While apposition fits with the common usage (so Baltzer, Blenkinsopp, Childs, Oswalt ESV, NLT,
NASB, KJV, HCSB, etc.), objective genitive is also a viable option (so Goldingay & Payne, Motyer, NIV, etc). The
decision one makes in this verse drastically changes ones interpretation. I am convinced that this is apposition, due
to the fact that the participle is feminine, tying it to the feminine nouns and . So notes Oswalt, Isaiah
40-66, 54, Both the Targs. and the LXX missed this sense as they saw the message still coming to Jerusalem.
Whatever the reason for this rendering, it is indicative of intertestamental Judaisms all-too-frequent failure to see
that they were not merely the recipients of a message but had been entrusted with a message. In any case, the fem.
form of mebasseret, herald, can only refer to the fem. Jerusalem in this context.
61 See footnote 59.

Patty 19

10

11

Raise it up, and do not be afraid.

Say to the cities of Judah,
Behold! Your God [is here]!62
Behold! The Sovereign YHWH 63:
in might will he come,
with his arm ruling for him;
Behold!
His reward64 is with him,
And his recompense65 is before him.
Like a shepherd will he tend his flock in his hand will he gather the lambs,
and in his bosom carry [them];
the nursing ones he will lead [to a place of rest].66

Syntactical/Rhetorical Observations of Isaiah 40:1-11

The opening verses of Isaiah 40 relay a message of consolation to the people of God in
exile. This opening speech is directed toward a people that had experienced the loss of nearly all
of those structures and institutions which give identity to a community. . .67 No longer do we
witness oracles of judgment and repentance; now that punishment for past sins is over, God
reminds his people of his own presence in the events of human history. The people of Israel have
had much to lament over, and now YHWH offers his own message in response.

62 The oracle calls attention to the presence of YHWH, essentially saying, Look! Its God! The syntax
relays Gods immanence, which demands a response from the witnesses of this theophany.
63 Oswalt, Isaiah 40-66, 45, notes: The addition of the term Sovereign (adonay) to the divine name is an
example of Isaiahs characteristics way of referring to God with multiple titles (see 1:24; 2:1; 10:16, 33; etc).
64 The meaning of reward and recompense in this verse is uncertain, but Oswalt, The Book of Isaiah
40-66, 55, gives two possibilities. One is that the Lord will bring with him the spoils of his victory, his wages as a
soldier, and will distribute them among his people. . . The primary argument against this understanding is that the
following verse speaks of the shepherd leading his flock. For this reason several commentators believe that the
payment which the Lord receives for his victory is the redeemed people and that he comes bringing them with him.
65 See footnote 64.
66 BDB, 624, gives as glosses: lead, guide to a water-place or station, and cause to rest there; bring to a
station or place of rest; lead, guide; refresh. This is a clear choice of word in continuation with the pasturing theme,
conveying the shepherds act in bringing his sheep to a place of refreshment and rest.
67 Paul D. Hanson, Interpretation: Isaiah 40-66 (Louisville: John Knox Press, 1995), 13-14.

Patty 20
Goldingay describes this section as a script rather than a narrative; albeit a script without
the clear identification of all its speakers. 68 There is emphasis on verbal communication:
(say, four times), ( speak, twice), ( call out, four times), ( raise [the voice],
twice). God begins the oracle by commanding an unidentified group of people to comfort his
people, and particularly to speak tenderly to Jerusalem. Although the comforters are not directly
identified, this puts the stress in the verse on the fact of the comfort rather than the comforters
identity.69 In a sense, all hearers of this oracle are to relay Gods message of consolation to
Jerusalem.
This passage acts as a chiasm70 , in this case directing the reader to the main characters in
play:

( ). . .
A
. . .
B
. . .
C
. . .
B
( . . . ). . .
A

(vv 1-2)
(vv. 3-4)
(v. 5)
(vv. 6-8)
(vv. 9-11)

YHWH is the main agent in this passage, and is referenced twice as your God, and
twice as our God. The covenantal name itself is used six times. Finally, on the outside
fringes of this chiastic structure lies the city Jerusalem, and its eschatological name Zion. YHWH
binds himself once again to his people, claiming them as his own, and promises a hope of
restoration for desolated Jerusalem.

68

Goldingay, Isaiah 40-55, 9-10.

Goldingay and Payne, ICC Isaiah 40-66, 64.
70 Adapted from D. N. Freedman, Divine Commitment and Human Obligation, vol. 2 (Grand Rapids/
Cambridge: Eerdmans, 1997), pp. 232-304 (pp. 292-94).
69

Patty 21
The passage can also be construed in a thematic chiasm:
A A commission to speak to Jerusalem (vv. 1-2)
B A voice calls for the creating of a way (vv. 3-4)
C The purpose of it all (v. 5)
B A voice says call out (vv. 6-8)
A The message for Jerusalem (vv. 9-11)71

The message is proclaimed in v. 1 in urgency as Gods words are heard without any text
preceding the double imperative, comfort, comfort my people. This repetition of the verb adds
to the emphasis and urgency, but also serves to convey the abundance of this comfort.72 The
abundance of comfort is present because Israels time of punishment and desolation in exile is
complete (40:2). Jerusalem had completed the period of hard, fruitless toil that was required of
her, like a period of military service. In different words, that was what people said they were
experiencing (Lam. 1.3) and what Yhwh had promised would come to an end (Isa. 14.3).73
Jerusalem had paid the penalty; she had made restitution.74 Her suffering had gone far beyond
the limits of endurance,75 but now the great city is to prepare for the return of her King.
While the wilderness is YHWHs home when not choosing to dwell in Jerusalem76 , a
cosmic reordering is necessary to prepare for King YHWHs march back to the city. The valleys
will be made high, the mountains made low, the rough terrain made smooth, and the impassible
ridge a wide valley. The parallelism magnificently escalates in verse 4. However, the focus is not

71

John Goldingay, New International Biblical Commentary: Isaiah (Peabody; Hendrickson, 2001), 223.
Goldingay, Isaiah 40-55, 10.
73 Ibid., 15.
74 Oswalt, The Book of Isaiah 40-66, 50, poignantly notes that it was not the power of Assyria or Babylon
that brought about the exile; it was Israels relation to Gods moral law. Thus the comfort that God offers is not some
sort of repayment for Israels unjust suffering. Rather, it is the result of unmerited forgiveness (see 30:15-18) for a
similar thought). Israel has suffered immensely for her sins, but now it is complete; she need fear nothing more from
Gods hand.
75 Dumbrell, The Faith of Israel, 116.
76 Goldingay, Isaiah 40-55, 18.
72

Patty 22
on the return of the exiles along this road (that comes in v. 11); rather, God himself will travel on
this prepared highway in his victory march. When Yhwh decides to return to Jerusalem, no
obstacle or opposition can prevent it.77 This return will demand the attention of all flesh - and
the glory of YHWH will be instantaneously and collectively evident.78
The third stanza offers direct contrast with the preceding. Now the camera shifts from
God to humanity, and the difference is shocking. We move from eternity to temporality, from
power to powerlessness, from significance to insignificance. Humanity can neither save itself nor
hinder the one who determines to save.79 What better picture could be painted of humanity than
that of grass? This picture applies not only of the people of Israel, but also of the nations
themselves. Babylon and Assyria hold no monopoly in Gods economy. Gods word - his
proclamation, his law, his decree - will stand unchallenged. As v. 2 guarantees that there is no
longer any reason for anxiety about the past, v. 8 guarantees that there is no longer any reason for
anxiety about the future. . .80 It is God who achieves restoration by his own power, and he will
preserve his people from this day forward.
The section ends with a charge to Zion to take up a message of her own. Having
declared both the means and the terms of deliverance, Isaiah now comes to what in rhetoric is
called his peroration. With mounting urgency he calls Jerusalem to become part of Gods great
work.81 Although the initial word of consolation was directed toward Jerusalem, the message
does not stop there. Gods city is to proclaim to the cities of Judah: Look! Its God! YHWH is

77

Goldingay, Isaiah 40-55, 19.

Oswalt, Isaiah 40-66, 52, comments: The revelation of Gods glory must be considered one of the ruling
concepts of the entire book. Words for glory occur 37 times: 20 in chs. 1-39 and 17 in chs. 40-66, 5 of which are in
ch. 66. The glory of God is the manifestation of his absolute reality.
79 Ibid.
80 Goldingay, Isaiah 40-55, 27.
81 Oswalt, Isaiah 40-66, 54.
78

Patty 23
not distant; nor does he delay. He appoints Zion as a herald of his immanence. Zions
proclamation contains images of God as both warrior and shepherd - roles linked closely together
in the Ancient Near East in the office of kingship. The basic image here, therefore, is that of a
royal parousia. . . The metaphoric shift from the imperial parousia to the shepherd caring for his
flock is less sudden than might appear to the modern reader, since the topos of king as shepherd
of his people was entirely familiar at that time in that place.82 Thus we have striking images of
the hand of God having dominion, as well as pictures of God leading his sheep to a place of rest.
YHWH is the cosmic king in absolute royal power, with a deep concern for justice and a care for
the downtrodden. God returns from battle with his own people as his reward.83 Zion thus stands
on a hill, proclaiming the message of this shepherd-king far and wide: YHWH has returned, and
restoration is at hand.

Theological Implications for a Theology of Zion

Isaiah 40:1-11 offers us rich insights into the significance of Jerusalem/Zion in the
salvific movement of God. As a thematic crux, this passage bridges themes of judgment and
restoration, opening the door for Zion to fulfill its intended eschatological purpose as the
redemptive nucleus of the world.
First, Jerusalem is reminded of Gods relationship to her. These opening verses
reestablish YHWH in the eyes of the people - both as their uncontested Sovereign and their sure
source of care. A relationship is being mended in the words of comfort. This assurance
presupposes that Yahweh is once more his peoples God and king. Zion/Jerusalem is again his
82 Joseph Blenkinsopp, Isaiah 40-55: A New Translation with Introduction and Commentary - Anchor Yale
Bible Commentaries (New York: Doubleday, 2002), 186.
83 Cf. Is. 62:11-12.

Patty 24
royal city.84 As the proclamation goes out to prepare a way for the warrior-king, Jerusalem
prepares to be the recipient of Gods glory once again. 85
Second, the return of YHWH also precedes and prepares for the return of the exiles. No
longer will there be a need for further discipline; no longer will superpowers like the
Babylonians be YHWHs agents of discipline. Such a destroyer and such tools will not succeed
because there will be no more accusations that anyone can bring against the city that would
warrant its chastisement.86 Now that Jerusalem has paid adequately for her past sins (and been
further pardoned by YHWH), she must no longer fear the oppressive forces of chaos who
threaten her. YHWH is establishing himself as warrior-shepherd over his people, guaranteeing
security. While the exile did not mean the complete emptying of the country, the bulk of the
deportees had been from Jerusalem (including the royal family, the administration, the elders,
and the priests). The exile thus cut off the head of the population of the city. . .87 There was
great reason for grief and shame for Gods city. The return of YHWH and the exiles to Jerusalem
is thus great cause for the rejoicing - both for the people and YHWH himself.
Finally, an important shift happens in verses 1-11 in our framing of the city Jerusalem.
While the term Jerusalem has highly historical and political nuances attached to it, the name
Zion brings to mind the eschatological vision of the restored city of God. Zion is a New
Jerusalem. As we begin in verse 1 with a consolation to earthly Jerusalem, heavily scarred and
desolate, we end in verse 11 with the mission of a restored Jerusalem, boldly proclaiming the

84

Baltzer, Deutero-Isaiah, 34.

Strong, Zion, NIDOTTE Vol. 4, 1317: . . . the Lord was understood to be the Divine Warrior, who
destroyed the forces of chaos. This means that the Lord was able to defeat Israels enemies. Mount Zion, equated
with Jerusalem, therefore became a refuge for the Israelites.
86 Goldingay, Old Testament Theology, Volume 2, 453.
87 Ibid.
85

Patty 25
coming of YHWH. Increasingly, we witness a shift from physical Zion to eschatological Zion, as
God prepares the New Jerusalem to become a microcosm of a new cosmos.88

Isaiah 40-55 - A New Covenant Based on Zion & The Return of Exiles, contd
As we return to the theological progression of the Zion theme in Isaiah 40-55, we have
noted that the consolation oracle of Isaiah 40 sets the stage for the unfolding redemptive
movement. Jerusalem has undergone cleansing; now YHWH begins to prepare her for her endtime role. Her sorrow has been removed. And so a new character breaks onto the scene YHWHs servant. Although the male figure of the servant and female figure of Zion never talk to
one another, nor do they act together, their relationship is of central importance in Isaiah 40-55.
This servant is known from the so-called servant songs (Isa. 42:1-4; 49:1-6; 50:4-9;
52:13-53:12), but he shows up elsewhere in Second Isaiah as well. In the course of these
chapters, the contour of the servant gradually becomes sharper. He becomes visible by the word
of God that addresses him and changes him.89 Although the identity of the servant is hotly
debated within Isaianaic scholarship,90 we are primarily interested in the role this servant is to
play in relation to Zion. YHWH singles out his servant for special attention because he has
chosen and empowered him for the special task of establishing justice on the earth (42:1,4). The
servant is completely loyal to YHWH, and is energized by the Spirit to fulfill his mission. He is

88

Ibid., 461.

89 Annemarieke

van der Woude, Can Zion Do without the Servant in Isaiah 40-55?, CTJ 39 (2004),

111-112.
90 Richard J. Clifford, Isaiah, Book of, in New Interpreters Dictionary of the Bible, Vol. 3 (ed. Katharine
D. Sakenfeld; Nashville, TN: Abingdon, 2008), 86, comments: The word servant occurs twenty-one times in chaps.
40-55, in all but eight instances clearly referring to the people Israel. Several occurrences, however, seem to refer to
an individual rather than to a group. Of the opinions on the identity of this individual, the most relevant are: Cyrus
the Persian king, the people Israel (though with traits of Moses and the prophets), or the prophet himself: the
servant par excellence, though with the nuance that the servant is conceived in a dialectic relationship with the
people. On the one side, he represents the people to God and, on the other, represents God to the people.

Patty 26
characterized by zeal for the purposes of God, and he will not grow faint or be discouraged till
he has established justice in the earth (42:4). After announcing the servants role, YHWH gives
him his formal commission: (1) to mediate a covenant for the people, and (2) to bring light to
the Gentiles. The following chapters of Isaiah, highlighting the New Creation and the fully
established reign of God, seem to indicate that these cosmic shifts of reality are accomplished by
the work of this servant. Indeed, the Servants ministry to effect Israels return to Jerusalem. . .
The Servants work is to institute the new covenant, whereby Jerusalem becomes the world
center; from Jerusalem, the blessings of salvation ow. 91 In this manner, the servant is
integrally bound up with the redemption and restoration of Zion.
Chapters 49-55 deal with both the suffering and humiliation of the servant and the
deliverance of Jerusalem-Zion. The servants ministry thus opens the door n chapter 49 for an
eschatological pilgrimage of the nations to Jerusalem - a vital theme throughout Isaiah 40-66.
YHWH has already shown his interest in the nations as he raises up Cyrus as his anointed (45:1),
but this is beyond anything witnessed before. When Zion is challenged in chapter 52 to prepare
for the return of the captives (vv. 1-5), a messenger comes once again to Zion for comfort,
announcing Jerusalems redemption (vv. 6-10). The captives are then called to move out in a new
exodus (vv. 11-12).
A new covenant is announced in Isaiah 54-55. Strikingly, we witness an abundance of
covenant imagery: Abrahamic (54:1-3), Sinaitic (54:4-6), and Davidic (55:3-5). This is a
covenant firmly rooted in Gods past relationships with his people - yet this is also something
completely new. Based on this new covenant inaugurated by the suffering of the servant, the
faithful are summoned to participate in a banquet on Mount Zion (55:1-2). The splendor of Zion
91 Dumbrell,

The Faith of Israel, 118.

Patty 27
is described in 54:11-17, whose maker and builder is God and whose foundations have been
divinely laid (v. 11), and thus is unshakable. . .92 This vision of restored Zion is based on
YHWHs covenantal loyalty, and is inaugurated by YHWHs faithful servant, who lays the
foundation for this new covenant between YHWH and his people. This event triggers the advent
of a new age - nothing short of the everlasting rule of God.

Isaiah 56-66 - International Pilgrimage to Zion & the Renewal of Creation

Finally, Isaiah 56 opens with a picture of an international pilgrimage to Zion. Jerusalem
has been restored, a new covenant has been announced, and now the restoration will also
incorporate a festal pilgrimage to Zion by the nations. Zion will be the place where the nations
come and worship the Lord (Is 56:6-8), and Gods house will be a house of prayer for all
peoples (Is. 56:7; cf. Is 2:3).93 Zion intertwines the destiny of Israel with the nations. In Isaiah
60, the nations bring Zions scattered children with them back to the land. Together, YHWHs
redeemed community inhabit the New Zion as a fulfillment of the Abrahamic covenant and an
illustration of Israels righteousness (v. 21).
Chapter 62 concerns the peculiar election of Zion. Zion is vindicated and restored (vv.
1-2a) as the light of the world, and a new name is given to her community (vv. 2b-4a). Her future
is delineated in the covenant imagery of marriage (vv. 4b-5).94 God is faithful to fulfill his
promises, and a call is issued to the people of God to enter Jerusalem (vv. 10-12).
When the new heaven and new earth are announced in 65:17, they are identified in 65:18
with the New Jerusalem, whose glory is announced in verses 19-25. In particular, the temple at
92

Ibid., 125.
Thomas, Zion, DOTP, 910.
94 Dumbrell, The Faith of Israel, 129.
93

Patty 28
Zion will be the microcosm of the new creation, and the creation of a new heaven and a new
earth will mean the enthronement of Yahweh.95 As all of Israel is restored to a transformed,
Eden-like land, the words of Isaiah invite to Zion two hitherto excluded categories, eunuchs and
foreigners, solely on the basis of their sincere commitment to the covenant. The nations and
Israel are given one and the same criterion for admittance to Mount Zion. 96 In this new city,
one must live in accord with the commands of the Holy God dwelling there, and expectantly
await the Lords initiatives.
Lastly, the book of Isaiah closes with the announcement of mother Zion bringing forth a
new community without any labor pains, as if born on one day (66:7-8). This birth portrays the
rebirth of the nation after the exile. Nothing like this has ever happened before... So will Zions
spiritual offspring inhabit the earth. 97 Survivors from the nations continue to stream toward
Jerusalem in reverse cosmology (v. 18-19), and the enemies of YHWH are placed under a
judgment that cannot be dodged as he avenges his people. We witness cosmology, a new heavens
and new earth, the gathering of the Jewish remnant, the nations streaming to Jerusalem, a
glorious picture of Zion, and ultimately the cosmic King YHWH, who reigns in righteousness
and holiness over all the earth. Finally, a Jewish remnant is sent to the nations, that the world
may know what YHWH has done for Israel.

95

Ibid., 131.
Isaiah, Book of in NIDB Vol. 3, 87.
97 Isaiah, Dictionary of Biblical Imagery (ed. Leland Ryken, James C. Wilhoit, Tremper Longman III;
Downers Grove, IL: InterVarsity Press, 1998), 129.
96 Clifford,

Patty 29
Conclusions and Reections
Hope for Israel
Several new themes emerge in greater colorful schema as we understand the role of Zion
in the restorative plans of God. YHWH comforts his people that, although he had abandoned the
land, he had not turned his back on all his people. He would heal, restore, and bring his people
back. Indeed, the exile would not be the end of the story of Israel. With this assurance, the exilic
community was given permission to dream.98 Thus the prophets look forward to a day when
Israel will be as it should according to Gods design. Obedience to YHWH, in this future, would
not be merely a dream, but a tangible reality. Although they saw a world firmly in the grip of
Babylonian imperialism, by faith they beheld a different ruler on the throne and believed that
their narrative would have a better conclusion.99 Without an anchor in the tangible elements of
land, temple, and king, this vision of Zion becomes the bond amongst the people, protecting
them from assimilation and giving them a hope beyond the present reality.
Although judgment was inevitable upon Jerusalem and the nation of Israel, YHWH never
forsook his covenantal promises. His promises to Abraham, Moses and David stood sure. A time
of purication was necessary before God could restore his people, but the promise of hope was
sure. The new world does not yet exist in peoples experience, but it really is guaranteed. . .
Because the new world is a reality before Yhwh, it is guaranteed to become a reality for the
people.100 Since YHWH has declared it to be so, Israel may place their hope fully on the
promise that their God would restore them from exile to His City, from whence they would
partake in the divine recreated cosmos. Those are glad tidings indeed.
98

Duguid, Exile, New Dictionary of Biblical Theology, 477.

Ibid.
100 Goldingay, Old Testament Theology, Volume 2, 462.
99

Patty 30

International Blessing
The inclusion of the nations into the blessings of YHWH has been apart of the divine
purpose since God began his work with the descendants of Abraham. At the restoration of Zion
the nations stream to her to partake in the divine banquet, and all the peoples of the earth
experience the blessing of YHWH. The enemies of God are indeed judged, but the door has also
opened for those who would submit to his divine kingship. Rather than a picture of universalism,
Isaiah depicts the willful turning of the nations toward the God of Israel. Zion as a symbol
intertwines the destiny of Israel with the nations. 101 In the New Covenant, both Gods own
people and the nations (Gentiles in the NT) approach YHWH as equals.
At Zion a new community is birthed, bringing the Abrahamic promise to completion.
Jerusalem is to be a joy to Yhwh and a joy to the nations. It will indeed be a measure of what a
city wants to be. Other cities will look on its splendor with open mouths and will offer praise to
Yhwh for what what they see.102 No longer is Israel alone with the mandate to proclaim the
sovereignty of YHWH, but now Gods former enemies take up the same message.

Divine Kingship
In this inaugurated new age, YHWHs divine reign encompasses not only the nation of
Israel, but all the earth. Even the nations are to rally underneath the banner of Zion and be
brought into the covenant with YHWH. The grander purpose for kingship is the renewal of all
things, the ushering in of a new age, where the kingship of YHWH is fully manifested in all its
perfection and majesty. . . .for the prophets Zion becomes a rich theological symbol that depicts
101
102

Thomas, Zion, DOTP, 913.

Goldingay, Old Testament Theology, Volume 2, 469.

Patty 31
the reign of God over his creation in time and eternity. Zion becomes a symbol of new creation
and redeemed humanity that lives before God without sin, death or pain because God rules in its
midst (cf. Is 2:2-4; 65; Mic 4:1-7).103 So Gods cosmic rule extends from Zion past geographical
boundaries, so that his divine power supersedes any particular location. God is indeed enthroned
in heaven; yet he also dwells on Zion.104 From there his ruling hand covers all creation.

Creation Renewed

Finally, all these themes come together in the picture of YHWHs restored cosmos. A city

characterized by grief, shame and fear becomes the ideal place for God to focus his restorative
efforts. Jerusalem will in fact be an improvement on the original creation!105 In this perspective,
the coming of Gods kingdom on earth will be the time of Gods triumph--not only over human
sin and failure but also over all the powers of evil that have tyrannized people and corrupted
human history from time immemorial.106 The vision that is presented in the restoration of
Jerusalem is that of .. God is doing a new thing (Isa. 43:18-19)! The hearers of this new
message are witnesses of a faith that does not look back to the good old days, but stands eager
to face the new age that God is introducing. Yet they not only watch and observe, but also engage
in this new era of history.
Zion promotes a vision of a transformed and redeemed society, the essence of a
transformed human person, a transformed ecology of new heavens and earth, and a distinctive
picture of future hope.107 All things are changing as the new Jerusalem becomes the microcosm
103

Thomas, Zion, DOTP, 913.

E. Otto, , Theological Dictionary of the Old Testament, Volume XII (ed. by G. Johannes
Botterweck, Helmer Ringgren and Heinz-Josef Fabry. Grand Rapids, MI: Eerdmans, 2003), 352.
105 Goldingay, Old Testament Theology, Volume 2, 462.
106 Anderson, Contours, 300.
107 Thomas, Zion, DOTP, 909.
104

Patty 32
of the new creation - community, personhood, ecology, and the nature of faith. As mountain of
God, Zion replaces Sinai (Is 2:3; 4:5-6) and becomes the highest of the mountains (Is 2:2-3).108
Gods ways of interacting with mankind are different than in ages previous, all because of the
new Covenant inaugurated by the Servant at Zion. The city has been clothed in mourning
apparel for decades, dark, gloomy, disheveled and dingy. Yhwhs presence will mean an end to
all that and its replacement by finery. Hope and fulness of life will forever characterize the
people of Jerusalem due to their restored relationship with YHWH. And out of restored Zion
YHWH will rule unhindered, unchallenged, and unshaken for all ages to come. Thus Zion
becomes a symbol of new creation and restored humanity that lives before God without sin,
death, or pain, because YHWH has chosen to dwell and rule in her midst.

Zion in the New Testament

Finally, it would instructive to follow the progression of Gods narrative even farther into
the New Testament. For although the vision presented in Isaiah is grand, and is purposed to come
about, the historical return of the exiles to Jerusalem did not inaugurate the recreation of heaven
and earth as was expected. Physically, the nation may have returned to the land, but in a way the
exile continued. Yes, the people had been pardoned for their past sins, but much of the prophetic
hope had yet to be fulfilled. Ezekiel had spoken of the departure of Gods glory from the temple
(chs. 8-10), but it was unclear whether He had yet returned. In contrast to the grand vision of
Isaiah, it appeared that in the intertestamental period Israels God was absent and not yet truly

108 Zion, Dictionary of Biblical Imagery. (Ed. by Leland Ryken, James C. Wilhoit, Tremper Longman III;
Downers Grove, IL: InterVarsity Press, 1998), 980.

Patty 33
king, Jerusalem not redeemed, Israel not restored and the exile not truly over.109 When would
this hope be fulfilled?
Thus Luke sets his Gospel against the background of those expectantly awaiting the
redemption and consolation of Jerusalem (Luke 2:38, 25; cf. 1:71). Luke and the other gospel
writers, convinced that Jesus was the awaited Messiah of God, understood the prophecies
concerning Jerusalem to find their fulfillment in him. Ironically, however, Jesus must go to the
city, not to receive popular acclaim as the Messiah, but to be rejected by its rulers and ultimately
to die (Mark 8:31, etc).110 Luke makes a bold statement concerning the city which kills the
prophets (Luke 13:33-34), and Jesus weeps over the city as he pronounces judgment upon her
(19:41-44). The city, from Jesus standpoint, had missed her appointed role. Although Jerusalem
was meant to welcome the presence of Gods anointed servant, she rejects the the very God who
vowed to restore her. The city of God does not recognize when the very Son of God is in her
midst.
When the Messiah is taken out of the city and crucified, the evangelists are baffled. This
event no doubt casts a shadow on the earthly Jerusalem, and this could explain why the author of
Hebrews focuses largely on the heavenly Jerusalem, rather than its earthly counterpart: let us
then go to him outside the camp . . . for here we have no lasting city, but we are looking for the
city that is to come (13:13-14). It is, however, in the suffering of the Servant-Messiah that the
inauguration of Jerusalems restoration indeed begins. Thus the city of promise is still Mount
Zion . . . the city of the living God, the heavenly Jerusalem (12:22), but at the same time, the
picture is different.

109
110

Walker, Jerusalem, NDBT, 591.

Ibid.

Patty 34
When Revelation 21:1-22:5 conveys a vision of the new creation as a temple (21:3), as a
city (21:2, 10-27), and as a garden of Eden (22:1-3), John echoes the vision of Isaiah of a new
heaven and new earth. Zion is filled with both the people of God and the nations. Jerusalem is
suddenly portrayed as expanding to cover the whole land of Israel: Gods special presence in
Jerusalems temple was to break out of the holy of holies and spread over the city, and then the
temple-city was described in places as spreading out to cover the promised land, and then the
promised land widened out to include all the earth.111 This image of the glory of God stretching
across all of creation hearkens back to the very advent of Creation; now Zion fulfills even the
mission of Eden as she covers the face of all the land. In this very way God was to establish his
kingship, and so he does as he reigns in and through Christ in Zion (cf. Rev. 14:1). Gods people
dwell under his authority forever as Jesus himself sits on the throne, and in Zion, makes all
things new (Rev. 21:5). Gods redemptive act now centers around his Son. Goldingay speaks to
the heart of the matter: People will recognize the true significance of the city, which comes
from its relationship with Yhwh.112 Although Jerusalem had turned her back on God, as had the
people of Israel over and over in previous days, God had not turned his back on his city. Once
the relationship is restored, the glorious purposes of YHWH impact all of creation.
While the issue of sacred space - Jerusalem - is still important at the closure of the canon,
the writers now pan the camera to focus on the sacred person - Jesus, who redefines the nature of
restoration. It is he who restores relationships, personhood, ecology, and faith. Jesus restores
Jerusalem, preparing her to receive his new community, and to become the capitol of the
recreated world (Rev. 21:2). And so, the story that started in a garden now ends in a city.
111 G. K. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New
(Grand Rapids, MI: Baker Academic, 2011), 759.
112 Goldingay, Old Testament Theology, Volume 2, 470.

Patty 35
Although the Christ event began the process of the restoration of creation, there are still
aspects that have yet to be fulfilled. Jesus Like in the exiles of the OT, NT believers dream of a
home, a new Jerusalem where the sin and suffering of their present existence will be no more and
the time for weeping will finally be past.113 In this age, Jews & Gentiles join together in a united
community through the Christ event. Even now, those who hold to the hope of a new Jerusalem
are encouraged to dream further concerning the future, to live obediently in the present and
persevere faithfully until Zion does finally experience restoration at the advent of the new age.

113

Duguid, Exile, NDBT, 478.

Patty 36
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