The vision of God’s overthrow of ev

The vision of God’s overthrow of evil culminates in the loftier vision of the new creation in which justice and peace are established and in which the faithful joyfully dedicate themselves to the wholeness of all. Dietrich bonhoeffer serves as a modern example of the courageous, responsible use of apocalyptic images, for though he was moved by the horrors he experienced during his imprisonment by the Nazis to describe a world severely shaken by the wrath of God and even under the sway of the antichrist, he fully integrated such apocalyptic nations into the central confessions of biblical faith and into a clear definition of the responsible self. This is seen clearly in the following entry in a letter dated 27 November 1943:
The fact that the horrors of war are now coming home to us with such force will no doubt, if we survive, provide us with the necessary basis for making it possible to reconstruct the life of the life of the nations, both spiritually and materially, on Christian principles. So we must try to keep these experiences in our mind, and use theme in our work, make theme bear fruit, and not just shake them off. Never have we been so plainly conscious of the wrath of God, and that is a sigh of his grace: “ o that today you would hearken to his voice! Harden not your heart.” The tasks that confront us are immense, but we must prepare ourselves for them now and be ready when they come.
Isaiah 59 thus adds a very important element to the biblical message. It is not a word for all people in all situations. It arises out of a crisis within which the order intended by God has collapsed, an order characterized by the presence of a faithful community serving as a life-mediating nucleus in the world, and by God’s presence experienced as a source of peace of peace and well-being for all peoples. It is a word, then, addressed to fallen situation and the victims of such situations, a word for those denied all human recourse, a word for those who have been led by their religious leaders to expect great and glorious things of life but who are confronted instead by adversity, tragedy, and persecution. To such people these parts of scripture give the assurance that even in the darkest of human situations, God is not absent. In fact, in the worst of all situations, God may be the only agent of justice and compassion remaining. Though no one wishes for such tragedy, either for oneself or any other, should such a time come and should there be only one to intervene, the purest gospel message would surely be this: the one present and eager to save is the God of unfathom-able mercy and unbounded power!
The collapse of the cult and a cry for vindication
The time of crisis in the early post-exilic period brought to the fore another problem, one that had arisen repeatedly during the time of kings and prophets, namely, the role of the cult in the religious life of the people. Frequently, the criticism leveled by the prophets against the temple and other religious centers has been interpreted as a denial of the legitimacy of religious cults and their sacrificial rites per se. this is a misinterpretation. Isaiah can serve as an illustration of this point. Having received his call in the temple ( Isaiah 6 ), and often drawing the attention of king and people to Zion as Yahweh’s chosen place ( e. g.,Isa 7:1-9; 29:8; 33:20-22), Isaiah clearly looked upon the temple and its cult as a source of religious vitality. But in the tradition of the earlier prophets ( cf. Amos 4:4-5 and 5:18-24), there was one offense that piqued ire more than any other: the use of cultic piety to piety to disguise greed, dishonesty, and an unmerciful heart. Though not as total in his condemnations of the Jerusalem temple cult as Micah ( cf. Mic 3:12), Isaiah was in total agreement with his contemporary that true worship begins with mercy and justice ( cf Mic 6: 6-8 with Isa 1:12-17).
The author of Isaiah 66 builds upon this pre-exilic prophetic tradition. As is clear in Isaiah 58, the attack is not on cultic structures or religious customs as such, but on the mixing of formal piety with personal violence and injustice. A further factor complicates the interpretation of Isaiah 66, however. Added to all of the other adversities afflicting the community in Judah in the last four decades of the sixth century B.C.E . was this one: Right at the time when the viability of the community was closely tied to its ability to reconstitute its worship life, rival parties locked in bitter conflict over control of the temple and the cult. While Haggai, prophetic spokesperson for the Zadokite priesthood, urged a concerted effort to assist Joshua and Zerubbabel in rebuilding the Temple (see Haggai 1), the prophetic group responsible for Isaiah 66 took a position resolutely in opposition to that effort, and identified this opposition with divine will, as we see in the opening two verses:
( Isaiah 66:1-2, author’s trans.)
In this case the offended party, excluded from participation in the temple cult, searches for the center of true faith. It does not locate it in any religious practices as defined and controlled by a human priesthood, but in those qualities of character that define the attitude of the individual toward God: humanity, brokenness of spirit, and awe before God’s word. Since there is evidence throughout Isaiah 56-66 that the offended party itself longs for involvement in righteous cult, we are not dealing with a category condemnation of all religious forms. Verse 3 in fact makes clear what is found so objectionable as to evoke Yahweh’s warth: the mixing of cult practices with violence and abomination (the comparative element “like” in most translations is interpretive ; the Hebrew text simply juxtaposes the two categories, and then announces the judgment)
(Isaiah 66:3-4, author’s trans.)
In part 1 we identified as one of the common experiences leading to an apocalyptic response the sense of disenfranchisement, of being cut off and excluded from the support structures of one’s home culture. We encounter just such a sense of disenfranchisement in Isaiah 66. In fact, verse 5 both gives explicit expression to this perception and describes the response growing out of it:
(Isaiah 66:5, author’s trans.)
The word translate “ thrust out” can also be translated “excommunicate,” which captures a specific connotation that developed in later Hebrew. Ridiculed for its eschatological faith (and in light of the preceding verses, we can assume as well for its opposition to Zadokite Temple program), the visionary party find itself excommunicated, cut off from communion within the Temple cult. Where can it turn in hope of vindication? It finds its answer in the very vision that led to its being cut off, namely , the vision of divine vindication! Already introduced by the divine word at the end of the above quoted verse, this theme is developed further in verses 6-16, in which a divine word offers assurance of deliverance and prosperity. We quote only the beginning and end of that passage, since they depict the apocalyptic mode within which the promise of deliverance and vindication is expressed :
(Isaiah 66:6, 15, author’s trans.)
The situation that we can recognize underlying Isaiah 66:1-16 is not a pleasant one. The word it has contributed to the bible is a harsh one, confounding the attempts of many to understand its theological significance. What are we to make of the picture of Yahweh wielding his sword, executing judgment upon all flesh and slaying many? We must begin, as in all interpretative efforts, by understanding the original situation out of which out of which this passage grew. It is of crucial importance to recognize that it arose out of the most troubling kind of suffering. The kind inflicted by one’s own compatriots and religious associates. We are dealing with a period of deep division and unprecedented crises within the Jewish community, as an independent-minded people suddenly finds itself both subjugated by a pagan power (Persia) and splintered internally by contending parties. We can lament the fact that the kind of magnanimity expressed just decades earlier by second Isaiah ( e. g., Isa 49:1-6) should have retreated before such a violent and narrow spirit, but it has the effect of shocking us into recognizing that scripture arose not only out of the sublime moments of human experience, but out of the most troubled ones as well. Given that awareness, one is prepared to recognize the central theme of Isaiah 66, namely, that in all situation God reigns and can be trusted to care for those who cling to God in faith. Again, that confessions arises out of situations in which al human experiences seem to deny any basis for hope. It is thus understandable that the mode of the confession is other than gentle magnanimity! The important thing is that the ultimate validity of standards of righteousness and godliness are upheld and preserve as the only norm that demands the allegiance of the faithful.
It is also essential to remember the second principle of interpretation discussed in part 1, namely , that this passage should not be interpreted in isolation from the rest of scripture. It is a particular message to a particular situation, and hence one to be interpreted as only one ingredient in a very rich and diverse biblical heritage. With those limitations clearly in mind, however, we are able to derive both a negative and a positive lesson from Isaiah 66. Negatively, we are able to see that the chaos of inner communal division and conflict can engender a sickness of soul that has a deep effect on a people’s vision of God’s presence, often abetting the apocalyptic mode with its dualistic tendencies and its violent image. This is the posture of a people whose hopes have dimmed and whose attitudes have grown bitter by experiences of defeat, the loss of sense of inclusion, and a feeling of powerlessness. Alienated from existing structu

結果 (中文) 1:

恶神的推翻的视觉，新的创造，建立正义和和平和的忠实快乐地献身于整体性的所有崇高视野中达到高潮。霍华作为一个现代的例子的勇敢、 负责使用世界末日的图像，虽然他感动他经历过纳粹来描述一个严重震惊愤怒的神，即使在反基督的统治下的世界他监禁期间的恐怖，他完全融入这种世界末日的国家纳入中央的圣经 》 的信仰告白和负责任的自我的明确定义。这是清楚地看到在 1943 年 11 月 27 日的一封信中的下列条目:战争的恐怖是现在回家给我们用这种力量将毫无疑问，如果我们生存下去，为我们提供了必要的基础使它能够重建生活的国家，精神上和物质上对基督教原则的事实。所以我们必须尽量保持这些经验在我们的头脑和使用主题在我们的工作，使主题结出果实，并不只是摆脱他们。我们从来没有如此显然意识到神的忿怒和那是祂的恩典一声叹息:"啊，今天你会听他的声音!硬化不是你的心"。我们面临的任务是巨大的但我们必须为他们准备自己现在和准备好的时候。以赛亚书 59 因而对圣经的消息添加一个非常重要的元素。它不是所有人在所有情况下的代名词。它产生于内，供神的顺序已经崩溃，订货特点由生活调解核的世界，作为一个忠实社区的存在和神的经验作为和平和平与福祉的来源为所有人民的一场危机。它是一个词，然后向倒下的情况和受害者的这种情况下，对于那些一句话否定了所有人的追索权，一句话为那些谁都由其宗教领袖期盼生命的伟大而光荣的事，但人却面临逆境、 悲剧和迫害。圣经 》 的这些部分给这样的人，即使在最黑暗的人的情况，，神不是缺席的保证。事实上，在最坏的所有情况下，上帝可能是正义感和同情心剩余的唯一代理商。虽然没有人希望这样的悲剧，无论是为自己或任何其他应这种时候，应该有只有一个进行干预，最纯洁的福音消息肯定会这: 一本和急于储蓄是无边的能怜悯和无界的力量之神!崩溃的崇拜和平反的呼声危机在早期流放后时期的时间带到中脱颖而出的另一个问题，那个曾反复出现的国王和先知，期间即，崇拜在人民的宗教生活的作用。通常情况下，解释了先知对寺庙和其他宗教中心的批评作为剥夺了宗教崇拜和他们祭祀本身的合法性，这是一种误解。以赛亚书可以作为举例说明了这一点。在殿里 (以赛亚书 6)，收到他的电话和经常提请国王和人民到锡安，耶和华所拣选的地方 (例如，Isa 7:1-9; 29: 8; 33: 20-22)，以赛亚清楚地看作是寺庙和它的崇拜宗教活力的源泉。但在更早的先知 (参摩 4:4-5 和 5:18-24) 的传统，没有激起的愤怒更比任何其他的一个进攻: 使用的敬拜虔诚到虔诚到伪装贪婪、 欺诈和无情的心。虽然不一样总在他谴责耶路撒冷寺庙崇拜弥迦 (参看 Mic 3:12)，以赛亚是他真正的敬拜开始怜悯和正义的当代完全同意 (cf 麦克风 6: 6-8 与 Isa 1:12-17)。以赛亚书 66 作者基础这之前或者流放之前的预言性传统。正如以赛亚书第 58 条明确，这次袭击是不上邪教结构或宗教习俗，但对混合正式虔诚与个人的暴力行为和不公正。另一个因素然而复杂化以赛亚书 66 的解释。添加到所有的其他的恶果，在过去四十年来的第六世纪 B.C.E 困扰在犹大社区。这是: 当社会的生存能力紧密相连能够重建其崇拜生活时间，刚好是在竞争对手锁定在冲突激烈，控制权的寺庙和崇拜的缔约方。虽然哈该，Zadokite 祭司，先知发言人呼吁共同的努力，协助约书亚和所罗巴伯重建圣殿 (见哈 1)，先知集团负责以赛亚书 66 所采取的立场，坚决反对这一努力，和确定这种反对与神的意志，正如我们看到的在开幕两节经文:(以赛亚书 66:1-2，作者的跨。)在这种情况下受害一方，排除在寺庙崇拜，参与搜索的真正的信仰中心。它找不到它在任何宗教的做法所界定和控制人类的祭司，但在那些品质字符定义个人对神的态度: 人类、 破碎的精神和敬畏神的单词之前。由于整个以赛亚书 56-66，受害一方本身渴望参与义邪教的证据，我们打交道的不是所有的宗教形式类别谴责。第 3 节，其实是有明确什么发现如此令人反感，唤起耶和华的愤怒: 暴力与憎恶混合崇拜做法 ("就像"中大多数翻译的比较元素是解说; 希伯来语的文本只是并列的两个类别，然后宣布判决)(以赛亚书 66:3-4，作者的跨。)在一部分 1 我们确定为一体，共同的经历，导致世界末日的响应的权利被剥夺，被切断的感觉和排除的家居文化的支持结构。我们遇到只是一种在以赛亚书 66 权利被剥夺。事实上，第 5 节给出了对这种看法的显式表达和描述越来越失去它的响应:(以赛亚书三十二，作者的跨)。这个词翻译"伸出"还可以"开除"，可捕获特定的内涵，开发了在以后的希伯来语翻译。嘲笑为它末世的信念 (和根据前面的诗句，我们可以假设以及其反对 Zadokite 寺程序)，有远见的方发现自己被逐出教会，切断从圣餐内寺庙崇拜。它是在哪里可以希望平反?在导致其被切断，即神圣平反的愿景非常憧憬中找到它的答案!已经介绍了由上述引用的经节末尾圣言，开发了这一主题进一步在经文 6-16，一个神圣的字提供拯救和繁荣的保证。我们报价只的开始和结束的那一段，因为他们描述世界末日的模式，其中表示的拯救和平反的承诺:(以赛亚书 66:6，15，作者的跨)。The situation that we can recognize underlying Isaiah 66:1-16 is not a pleasant one. The word it has contributed to the bible is a harsh one, confounding the attempts of many to understand its theological significance. What are we to make of the picture of Yahweh wielding his sword, executing judgment upon all flesh and slaying many? We must begin, as in all interpretative efforts, by understanding the original situation out of which out of which this passage grew. It is of crucial importance to recognize that it arose out of the most troubling kind of suffering. The kind inflicted by one’s own compatriots and religious associates. We are dealing with a period of deep division and unprecedented crises within the Jewish community, as an independent-minded people suddenly finds itself both subjugated by a pagan power (Persia) and splintered internally by contending parties. We can lament the fact that the kind of magnanimity expressed just decades earlier by second Isaiah ( e. g., Isa 49:1-6) should have retreated before such a violent and narrow spirit, but it has the effect of shocking us into recognizing that scripture arose not only out of the sublime moments of human experience, but out of the most troubled ones as well. Given that awareness, one is prepared to recognize the central theme of Isaiah 66, namely, that in all situation God reigns and can be trusted to care for those who cling to God in faith. Again, that confessions arises out of situations in which al human experiences seem to deny any basis for hope. It is thus understandable that the mode of the confession is other than gentle magnanimity! The important thing is that the ultimate validity of standards of righteousness and godliness are upheld and preserve as the only norm that demands the allegiance of the faithful.也要记住解释中第 1 部分，即，这篇文章时，不应被解释圣经的其他地方隔绝在讨论第二个原则至关重要。它是一个特定的消息到一个特殊的情况，因此自己被解释了作为仅一非常丰富和多样的圣经文化遗产中的成分。清楚地记住这些限制，但是，我们是能够从以赛亚书 66 的消极和积极的教训。消极的我们都能够看到内在社区分裂和冲突的混乱可以产生疾病的灵魂已经深深影响了人们的视野的看在上帝的份上，经常教唆其二元倾向和暴力形象的世界末日模式。这是失败的一个民族的希望变得暗淡，其态度变得苦涩经验，理性缺失的包容性与一种无力感的姿势。疏离现有结构

結果 (中文) 3:

上帝的推翻邪恶的视觉以更高视野的新创造，正义与和平是建立在忠实地献身于所有一切。迪特里希他作为勇敢的一个现代的例子，启示意象的使用负责，虽然他经历了他被监禁期间被纳粹描述世界严重动摇了上帝的愤怒，甚至在基督的摇摆的恐怖的感动，他完全集成的这种世界末日的国家变成了圣经的中心的告白，为负责任的自我界定。这一点在下列27个十一月的一封信中清楚地看到：“战争的恐怖现在正带着这样的力量回到我们家，如果我们能生存下来，就给我们提供必要的基础，使我们能够重建生活在精神上和物质上的国家，在基督教的原则。所以我们必须努力把这些经验记在我们的头脑中，并在我们的工作中使用主题，使主题结出果实，而不只是摆脱它们。我们从来没有这么清楚地意识到上帝的愤怒，那是一声叹息他的恩典：“啊，今天你会听他的声音！不要你的心，“面对我们的任务是巨大的，