Tyndale Bulletin 55.2 (2004) 183-204. IS THERE A NARRATIVE SUBSTRUCTURE UNDERLYING THE BOOK OF ISAIAH? Robin Routledge Summary Therecentnarrativeturnhasbroughtnewandhelpfulinsightsto biblicalstudies.Thisarticleinvestigateswhetheritislegitimateand helpfultolookforapossiblenarrativestructureunderlyingthe (generallynon-narrative)BookofIsaiah.Startingwiththestructural modelbasedontheworkofA.J.Greimas,itconcludesthatifthis narrativemodelcanbeappliedtotheBookofIsaiahityieldssome useful outcomes. It points to the structural unity of the book and helps identifythemainthemeintermsoftherelationshipbetweenGod, Israel and the nations, and the role of the Servant of the LORD. 1. A Possible Narrative Structure? Thepurposeofthisarticleistoexplorethepossibilityofapplyinga particularnarrativemodeltotheBookofIsaiah.1Theideaoflooking foranarrativestructurethatmayunderlienon-narrativetextsisnot new.2Withtherecentrediscoverybypsychologistsandsocial scientists,aswellastheologians,oftheimportanceofnarrativeasa means of giving order and meaning to our personal and spiritual lives,3 1ThisarticlewaspromptedbyconversationswithDrRollinGramswhoexplored thelinkbetweenMatthewsGospelandapossiblenarrativestructureofIsaiahina lectureattheOxfordCentreforMission Studies(May,2003).This article focuses on the Book of Isaiah; however it is hoped that it may contribute to Dr Grams discussion of Matthews mission theology.2E.g.RichardHays,TheFaithofJesusChristAnInvestigationoftheNarrative SubstructureofGalatians3:14:11(SBLDissertationSeries,56;Chico,California: Scholars, 1983). 3E.g. George W. Stroup, The Promise of Narrative Theology (London: SCM, 1984); Gabriel Fackre, Narrative Theology: an Overview, Interpretation 37 (October, 1983): 340-52. For an idea of the massive amount of literature on the significance of narrative for psychology and other related fields, see the website Narrative Psychology: Internet and Resource Guide at http://www.narrativepsych.com. TYNDALE BULLETIN 55.2 (2004)184 andtherecognitionthatnarrativewasatleastasimportantto communitiesinthedistantpast,itseemsreasonabletosupposethat eveninthecompilationofnon-narrativetexts,thefinaleditorswere influencedbynarrativestructures.Thatisnottosaythattheywere necessarilyconsciousofusingaparticularstructure;formanygood storytellersthatisintuitive.Nevertheless,writingtakesplacewithina particular context; if the writer is to convey meaning,4 he cannot avoid usingthelanguageandstructuresavailabletohim.5Asaresult, whethertheauthororeditorwasconsciousofusingthemornot,it shouldbepossibletodiscerncertainstructureswithinthefinaltext. Theidentificationofthosestructuresandoftheframeworkaround whichthetexthasbeenbuilthelpsusdetermineandfocus on the key issues within the text and to recognize the texts general movement.Inthefollowingdiscussionofapossiblenarrativesubstructureof theBookofIsaiahwewillfollowthemodelputforwardbyA.J. Greimas.6 Before proceeding, it is necessary to offer a brief description of this approach. AccordingtoGreimas,thegeneralframeworkofthenarrativeis givenbyaprogressionofthreesequences.Intheinitialsequence somethinghasgonewrong:thesocialorderhasbeendisruptedora contractormandatehasnotbeenfulfilled.Inthefinalsequencethe social order or mandate of the initial sequence is restored. Because of 4Thereisconsiderabledebateaboutwheremeaningislocatedintherelationship between author, text and reader; for further discussion see K. J. Vanhoozer, Is There a MeaninginthisText?TheBible,theReaderandtheMoralityofLiteraryKnowledge (Leicester:Apollos,1998).Inparticular,theauthorsintentionisoftenruledoutasa basisfordeterminingmeaning.Nevertheless,whateveritssignificanceforthe interpretation of the text, we assume the author did have a meaning to convey. 5E.g.D.Patte,WhatisStructuralExegesis?(GuidestoBiblicalScholarshipNew Testament Series; Philadelphia: Fortress, 1976): 14-17. 6ThisisthemodeladoptedbyHays,TheFaithofJesusChrist.SeealsoN.T. Wright, The New Testament and the People of God (Christian Origins and the Question ofGod,1;London:SPCK,1992):69-80,221-23,373-90;D.Patte,TheReligious DimensionsofBiblicalTexts:Greimassstructuralsemioticsandbiblicalexegesis (SocietyofBiblicalLiteratureSemeiaStudies;Atlanta:Scholars,1990).Foramore complete discussion see A. J. Greimas, Structural Semantics An Attempt at a Method, (Lincoln/London:UniversityofNebraska,1983;tr.fromFrench,1966,byDaniele McDowell,RonaldSchleifer,AlanVelie);NarrativeGrammarUnitsandLevels, MLN86(1971):793-806;Hays,TheFaithofJesusChrist:92-103;Patte,Whatis StructuralExegesis?;J.Calloud,StructuralAnalysisofNarrative,(SBLSemeia Supplements; Philadelphia: Fortress /Missoula: Scholars, 1976; tr. from French, 1974, by D. Patte). ROUTLEDGE: Narrative Substructure of Isaiah185 their close relationship, the initial and final sequences are described as correlatedsequences.Betweenthemisthetopicalsequencewhich containstheheartofthestory.Aheroischargedwiththetaskof deliveringtothesubjectoftheinitialsequencewhatisnecessaryfor thefailedmandatetobecarriedout.Ifonetopicalsequenceis unsuccessful, another may be introduced.7 Within this narrative structure, Greimas identifies actants. These are sometimescharactersinthenarrative,thoughtheymayalsobe abstractions. At the heart of the structure is the actantial model, which setsouttheroleoftheactantswithineachsequence.Thiscanbe represented diagrammatically, as follows: Sender Object Receiver Helper Subject Opponent TheSenderinitiatestheactionanddeterminestheObjecttobe communicated to the Receiver. He then gives a mandate to the Subject to(seekand)delivertheObject.8Toassistinthistask,theSubjectis given a Helper, but is hindered by an Opponent. In this model there are three axes. The axis of communication (SenderObjectReceiver) setsoutwhatistobecommunicatedtowhomandsoindicatesthe aimofthesequence.Theaxisofvolition(SubjectObject)defines theroleoftheSubjectwithinthesequenceintermsoftheObjectthat hemustdeliver.Theaxisofpower(HelperSubjectOpponent) setsouttheconflictthatdrivesthenarrative.Tosucceed,theSubject, empowered by the Helper, must overcome the Opponent; otherwise he will fail. In the initial sequence this failure is assumed. 7IntheParableoftheGoodSamaritanthePriestandLevitepassingbyrepresent unsuccessful topical sequences; success comes with the appearance of the Samaritan.8GreimasdescribestheObjectasboththeobjectofcommunication,whichis delivered by the Subject to the Receiver, and the object of desire, which is sought by theSubject(StructuralSemantics:205).Theobjectofdesireaspectofthe relationship between Subject and Object is not developed in the discussion of Greimas theorythoughincertainnarratives,whichtaketheformofaquestitmayplay an important role. Thus, the Holy Grail (Object) is sought by the Hero (Subject) to deliver it to Mankind (Receiver). The Subject is not merely responding to the mandate of the Sender, but is motivated, too, by his own desire. TYNDALE BULLETIN 55.2 (2004)186 Anactantislinkedwithanaction(function)togiveanarrative statement.Statementsareinturnbroughttogethertoformsyntagms (semanticunits).Eachsequenceismadeupofthreesyntagms.The contractsyntagm(CS)definestherelationshipoftheactantstoone another.AmandateisgivenbytheSenderand,ifthesequenceisto continue, is accepted by the Subject. A Helper is also provided to assist theSubjecttocarryoutthemandate.9Inthedisjunction/conjunction syntagm(DS),theSubjectmovestoperformthetask.10Then,inthe performance syntagm (PS) the mandate is carried out.11 As we have noted, the initial and final sequences are correlated. The finalsequencerestoresthedisruptedsocialorderortheunfulfilled contractoftheinitialsequence.Hence,theaxisofcommunicationin eachcorrelatedsequenceisthesame.So,too,istheaxisofvolition. Theaxisofpower,though,isdifferent.Intheinitialsequencethe OpponentthwartstheSubject.Inthefinalsequence, the Subject has a different Helper and so is enabled to overcome the Opponent and thus fulfilthemandate.Inthetopicalsequence,theSender(whomayor may not be the same as the Sender in the initial sequence) mandates a new Subject to deliver the new Helper to the initial Subject. This is the purposeofthetopicalsequence(andassuch,isthetopicofthe narrative).Thisprogressionmayberepresenteddiagrammaticallyas follows (where the superscripts I, T and F denote the actants of the initial, topical and final sequences, respectively).12

1.1 Initial Correlated Sequence SenderI ObjectI ReceiverI HelperI SubjectI OpponentI 9The helper(s) may be explicit, or may be revealed only as the narrative progresses. The provision, though, is presupposed. 10IntheParableoftheGoodSamaritanthePriestandLeviterefusetoacceptthe mandateandignoretheinjuredman.BycontrasttheSamaritanacceptsthemandate (CS); and goes to him in order to perform the task (DS). 11For further analysis of syntagms and of narrative statements see Calloud, Structural AnalysisofNarrative:11-18;Hays,TheFaithofJesusChrist:96-99;Platte,Whatis Structural Exegesis?: 40-51. 12Inhisinterpretationofthe way this structural analysis works, Wright (in my view mistakenly) does not always maintain this relationship between the actants in the three sequences.ROUTLEDGE: Narrative Substructure of Isaiah187 1.2 Topical Sequence SenderT

ObjectT = HelperF

ReceiverT = SubjectI HelperT SubjectT OpponentT 1.3 Final Sequence SenderI ObjectI ReceiverI HelperF = ObjectT SubjectI [OpponentI] 2. Application to the Book of Isaiah Taken as a whole, the Book of Isaiah is a complex text, which, while it containssubstantialnarrativesections,isnotitselfnarrative.13 However,aswehavesuggested,itisatleastpossiblethatthefinal redactorofthetextwas(consciouslyorunconsciously)influencedby narrativestructures.14Becauseofthebreadthofthebookandofthe theologicalissuesitembraceswemaynotbeabletoincludeallthe elementsofthetextwithinanarrativeframework.However,the existenceofanarrativesubstructurewouldhelpusidentifythemain emphases of the text, and point to the way its argument is developed. It mightbeofvalue,too,inprovidingastructurallinkbetweenthe different sections of the book.15 13Forahelpfuldefinitionofnarrative,seeD.M.GunnandD.N.Fewell,Narrative in the Hebrew Bible (Oxford Bible Series; Oxford: OUP, 1993): 1-3. 14LiteraryapproachestotheBookofIsaiahareadoptedby,e.g.JohnD.W.Watts, Isaiah133(WordBiblicalCommentary,24;Waco:WordBooks,1985);Isaiah3466(WordBiblicalCommentary,25;Waco:WordBooks,1987);EdgarW.Conrad, Reading Isaiah (Overtures to Biblical Theology, 27; Minneapolis: Fortress, 1991).15Thefollowingdiscussionadoptsasynchronicapproachtothetext,anddoesnot address issues such as form, date or authorship. It assumes the existence of one or more finalredactor(somemayprefertorefertothebooksauthor),whoisresponsiblefor the book in its final form and so for its narrative substructure. Another crucial issue in theBookofIsaiahishistoricity,especiallyofeventsrecordedinchapters139.We willassumethehistoricalbackgroundimpliedbythetextincludingthedeliverance of Jerusalem, usually dated in 701 BC. TYNDALE BULLETIN 55.2 (2004)188 To apply Greimas structural analysis we need to identify the initial, topical and final sequences and build up an actantial model. The initial sequence presupposes the failure of a Subject to carry out a mandate and that gives us a place to begin. 2.1 Main Narrative Structure: the initial correlated sequence a. Israels Failure TheBookofIsaiahbeginswithacatalogueofIsraelssin.16Though reared and brought up by God, his people have turned away from him. AfrequentthemehereisIsraelsrebellion(Isa.1:2,5,20,23,28).17 ForIsaiahthisisattheheartofthenationssin.18Godhascalledhis peopleforapurpose,buttheyhaverebelledagainsthimandhiswill forthem.TheSongoftheVineyard(Isa.5:1-7)furtherhighlightsthe nationsfailuretobewhatGodintendedittobe.Despitethe investment in her of time, effort and affection, Gods vineyard (Israel) hasnotproducedthegoodfruitthathehadarighttoexpect.Asa result,thenationfacesjudgmentthoughintheseopeningchapters that is balanced with the promise of eventual restoration, indicating that Godspurposeinjudgmentistopurifyandrefine,ratherthanto destroy.19 AninsightintotheconsequencesofIsraelsfailureisgiveninthe descriptionofIsaiahscall(Isa.6).Inavisionthathadaprofound impactonthewholeofhisministry,theprophetreceivedan overwhelming revelation of the holiness and glory of God. He saw 16IntheBookofIsaiahthetitleIsraelfrequentlyrefers,nottothenorthern kingdom, but to the whole people of God (as they once were and can be again) and that is how the term is used in this article. 17Asignificanttermhereis(#a$pe%%(sin,transgression)(e.g.Isa.1:2,28;27:4; 43:27;46:8;48:8;58:1;59:12-13;66:24).Thismaydenoteawilfultransgressionof thelaw.However,whensetagainstthebackgroundofIsraelscovenantrelationship with God, this is not just a legal offence: it is an act of deliberate disloyalty; a violation ofasacredtrust.Assuch,itisrebellionagainstGod.Seefurther,A.Luc,(#$pin NewInternationalDictionaryofOldTestamentTheologyandExegesis(NIDOTTE), ed.W.A.VanGemeren,5 vols.(Carlisle: Paternoster, 1996): 3:706; E. Carpenter and M. A. Grisanti, (#$ap%e in NIDOTTE, 3:706-10. 18SeeJohnN.Oswalt,TheBookofIsaiah139 (NICOT;GrandRapids:Eerdmans, 1986): 38-39. Oswalt notes that the book begins and ends with references to rebellion (1:2;66:24),suggestingaconsciousplacementonthepartofthefinaleditor(s)(p. 38). 19E.g.Isa.1:21-26;seeJ.Bright,CovenantandPromise,(London:SCM,1977): 105-6. ROUTLEDGE: Narrative Substructure of Isaiah189 God,seatedonathrone,highandexalted;20hesawtheSeraphim, covering their faces in the presence of God and calling to one another: Holy, holy, holy is the LORD God Almighty; the whole earth is full of his glory (v. 3). Such a revelation of divine holiness and glory caused Isaiahtocryoutindespair:Iamamanofuncleanlips(v.5) indicatingthatsinaffectedhisfitnesstoproclaimGodsword.After hisconfession,thesymbolismofthecoaltouchinghislipsshowsthat cleansingfromsinalsoopensthewayforhispropheticcallingand we see that in the commission that follows.As well as acknowledging his own sin, Isaiah is concerned that the peoplealsohaveuncleanlips(Isa.6:5);implyingthatthey,too,are unfittoproclaimGodsword.They,likeIsaiah,haveaministryto fulfil,butarepreventedfromdoingsobytheirsin.Itseemsprobable thattheprophetscallhasbeenpositionedatthispointofthebook, ratherthanatthestart,becauseitpointstothepossibilityofthe cleansingandcommissioningofthenationasawhole.Israeliscalled byGodbutishinderedbysin(describedinIsa.15).Isaiahs experienceinchapter6 opensupthepossibilityofrepentance, cleansing and renewed service.21 WhilstimplicitinIsaiah139,IsraelscalltobeGodsservantis madeexplicitinchapters4055(e.g.41:8-9;44:1-2;45:4;48:20).In most cases this description is intended to encourage Israel that, even in exile,Godhasnotforsakenthemandthathispurposeforthemstill stands.InIsaiah43:10wearegivenaninsightintowhatIsraelstask includes. Isaiah 43:8-13 is one of several trial speeches, in which God summons the gods of the nations to prove their claim to divinity against his claim to be the only true God. A key element in this is control over historical events demonstrated in the fulfilment of prophecy (e.g. Isa. 41:23).InIsaiah43:10Israelsroleistotestifytothefaithfulnessof Godspromisesinherhistory.Howeverthenationhasfailed.The people are deaf and blind (Isa. 43:8; see also 42:19); they are oblivious to what God has done among them. This indicates that the Subject in the correlated sequences is Israel. The Sender is God; the Opponent that prevents Israel fulfilling her task 20Unlessotherwisestated,allBiblereferencesarefromtheNewInternational Version (London: Hodder & Stoughton, 1979). 21ThisargumentisputforwardbyOswalt.HenotesthatsinfulIsraelcanbecome servantIsraelwhentheexperienceofIsaiahbecomestheexperienceofthenation (Isaiah 139: 174).TYNDALE BULLETIN 55.2 (2004)190 includes her rebellion. In order to identify the Object and the Receiver we need to look more closely at Israels mandate. b. Israels Mandate We have noted that Israels task includes testifying to the nations (and theirgods)towhatGodhasdoneintheirhistory.Otherpassages suggest that as Gods servant, Israel is called to display Gods glory to the nations (e.g. Isa. 43:7; 49:3). c. God and the Nations in the Book of Isaiah The Old Testament focuses primarily on the relationship between God andIsrael.NeverthelessfromthebeginningweseethatGodis interestedinthenon-Israelitenations,andhispurposeistobless them.22 Significantly, the nations figure, directly or indirectly, in all the major divine covenants of the Old Testament. The Covenant with Noah includesalllivingcreaturesofeverykind(Gen.1:15),andpointsto Godscontinuingcommitmenttohisworld.Inhiscovenantwith Abraham,23Godmakespromisesthatrelatetothefuturenationof Israel but includes, too, a commitment to the nations: all peoples on earthwillbeblessedthroughyou(Gen.12:3b).24Thereis an echo of this,too,intheDavidicCovenant(Ps.72:17).TheSinaiticCovenant representsapartialfulfilmentoftheAbrahamicCovenant,andhere, again, we see a commitment to the nations. Israel is set apart by God in order to serve him as a kingdom of priests (Exod. 19:6). The priest in Israel was an intermediary. He was consecrated in Gods service, with specialaccesstohispresence;andtherehepresentedsacrificesand prayers on behalf of the people. He was also a man of the Torah, 22For a discussion of mission in the OT, see H. H. Rowley, The Missionary Message oftheOldTestament(London:Carey,1955);R.Martin-Achard,ALighttothe Nations:aStudyoftheOldTestamentConceptofIsraelsMissiontotheWorld (Edinburgh:OliverandBoyd,1962);CharlesH.H.Scobie,IsraelandtheNations: An Essay in Biblical Theology, TynBul 43.2 (1992): 283-305. 23ThepromisesmadetoAbrahamarespreadthroughouttheGenesisnarrative.For thepurposesofthisoutlinewehaveavoidedthequestionofwhetherGodmadea single covenant with Abraham, or two complementary covenants, and have subsumed all the promises under the general heading Abrahamic covenant. 24ThereissomediscussionabouttheprecisemeaningoftheHebrewexpressionin this verse. It seems best to take the verb either in a passive (as NIV) or a middle sense (allpeopleswillfindablessing).ForfurtherdiscussionseeG.J.Wenham, Genesis 1-15 (Word Biblical Commentaries, 1; Milton Keynes: Word, 1991): 277-78. ROUTLEDGE: Narrative Substructure of Isaiah191 bringingGodswordtothepeople.25Asanationofpriests,Israelis called to function in a similar way with regard to the nations: bringing GodtothemandthemtoGod.Israelsacceptanceofthemandateis expressed,forexample,inExodus19:7Thepeopleallresponded together,WewilldoeverythingtheLORDhassaid.Despitethis enthusiasm,Israelsfailureisevidentfromveryearlyinthenations history;anditisthisfailurethatunderliestheinitialsequenceinthe (proposed) narrative substructure of the Book of Isaiah. In Isaiah 139, the nations continue to occupy a prominent place.26 Referencestothefutureblessingofthenationsaresometimeslinked withallusionstotheExodus.WiththeinstallationoftheArkin Jerusalemandthebuilding of the Temple as the place where God had hisdwellingandhisthrone,traditionsformerlyassociatedwithSinai weretransferredtoJerusalem(Zion);27andinIsaiah139blessings thathadbeenlimitedtoIsraelarewidenedandmadeavailable (implicitly through the ministry of Israel) to the world. Thus, in Isaiah 2:2-4, it is the nations who come to Zion to receive Gods law (as Israel formerly came to Sinai). In Isaiah 25:6 there is the promise of a feast of rich food for all peoples. It is probable that this follows from Isaiah 24:23, which refers to God reigning on Mount Zion, before its elders, gloriously.ThecombinedreferencetoeldersandtoafeastinGods presencerecallsExodus24:11.TheeldersofIsraelaccompanied MosesontoMountSinai,wheretheysawGod,andtheyateand drank.IntheExodusaccount,thismayrefertoacovenantmeal, linkedwiththecovenantbetweenGodandIsrael.InIsaiah25:6the mealissharedbyallpeoples,andemphasisesGodsdesirefora relationshipwiththenon-Israelitenationstoo.Thisisseen,too,in 25The dual role of Israels priests is seen in the blessing of Levi in Deut. 33:10. The role of the priest in giving true instruction is emphasised in Mal. 2:4-7. 26The OT focuses mainly on Israel and Judah, and other nations are often of interest only insofar as they have contact with those kingdoms. The view that this continues in theBookofIsaiahissupportedbyFriedrichHuber,Jahwe,Judaunddieanderen Vlker beim Propheten Jesaja (BZAW; Berlin: de Gruyter, 1976). However, see N. K. Gottwald,AlltheKingdomsoftheEarth(NewYork:HarperandRow,1964);W. Eichrodt, Theology of the Old Testament, 2 vols. (London: SCM, 1961, 1967; tr. from German,1959,1964),2:169-73.AccordingtoEichrodt,Isaiahhadavisionofthe divine Providence in its full universality it was given to the prophet to perceive thefar-seeingandconstructiveplansofGod,whowilledtoleadthenationsnotinto the house of bondage of the Assyrian overseer but into the Fathers house of the divine world-ruler (2:171-72). 27SeeJ.G.McConville,JerusalemintheOldTestamentinJerusalemPastand PresentinthePurposesofGod,ed.P.W.L.Walker(Cambridge:TyndaleHouse, 1992): 21-51, esp. pp. 25-27.TYNDALE BULLETIN 55.2 (2004)192 Isaiah11:9,atextoftenrelatedtothecomingMessianickingdom, wheretheholymountainappearstobeasymbolforthewhole world.28 Anotherimportantpassageisthereferencetothecommunityof nationsinIsaiah19:16-25.Thepassagebeginswithadescriptionof GodsjudgmentonEgypt(vv.16-17)againusinglanguagethat recalls the Exodus.29 Egypts fear focuses on Judah (v. 17). As before, GodwillredeemhispeopleandtheEgyptianswillbeterrifiedatthe displayofdivinepower.Thesecondandthirdsectionsofthepassage (vv.18,19-22)indicatethatGodspurposeisEgyptseventual salvation;thecomingvisitationwillcausetheEgyptianstoturnto God.Thenextsection(v.23)includesAssyria,too,inthehopeof salvation.Inthefinalsectiontheuniversalscopeofdivinegrace reachesitsheight,placingEgyptandAssyriaalongsideIsraelasjoint heirs of the blessings of God.30 Animportantquestionraisedbythesechaptersistherelationship betweenIsraelandthenations.Atatimeofpoliticaluncertaintythe temptationistoputconfidenceinwhathastheappearanceof effectiveness and strength such as the armies of Assyria or the horses andchariotsofEgypt.31Isaiahopposessuchalliances:spiritually,to trustothernations(and,byimplication,theirgods)isadenialoftrue faithinGod(e.g.Isa.7:9;14:32;30:15);practically,thesealliances cannot deliver the security that the people are looking for. Only God is reliable (as demonstrated by the deliverance of Jerusalem from the 28See R. E. Clements, Isaiah 139 (NCB; London: Marshall, Morgan & Scott, 1980): 124;J.A.Motyer, TheProphecyofIsaiah (Leicester:IVP,1993):125;Watts, Isaiah 133: 173. The vision anticipates a universal transformation of creation. 29In particular, the reference to Gods uplifted hand echoes the hand stretched out against Egypt (Exod. 7:5). The drying up of the Nile (Isa. 19:5) may recall the plagues or the miracle at the Red Sea. 30EgyptandAssyriaaresignificantasIsraelsfirstandmostrecentoppressors,and probably represent all her political enemies. In the final consummation they will share Israels relationship with God. Terms previously reserved for Israel are here applied to EgyptandAssyria:mypeople(e.g.Isa.10:24;26:20;40:1;43:20);andmy handiwork(e.g.Isa.29:23;60:21;64:8).Somedistinctionmaybeimpliedinthe description of Israel as Gods inheritance (cf. Deut. 32:8-9); the emphasis, though, is on shared blessings. 31Afraid of the Syro-Ephraimite coalition, Ahaz accepted Assyrian help and became avassal(Isa.7:1-17;2 Kgs16:7-14).AswellasallyingwithEgypt(e.g.Isa.31:1), Hezekiah was approached by envoys from Philistia (Isa. 14:32), Cush (Isa. 18:1-2) and Babylon (Isa. 39:1-2). ROUTLEDGE: Narrative Substructure of Isaiah193 Assyrians)andGodspeopleareurgedtotrusthimalone.Itisironic that whilst in the coming consummation the nations will recognise their needofIsraelsGodandturntohim;here,IsraelisnottrustingGod andturningtothenationsinstead!Thisreluctancetoputher confidence in God alone is another significant factor in Israels failure to fulfil her mandate. Although Isaiah 4055 is mainly concerned with the redemption of Israel, some passages also appear to envisage the future salvation of the nations (e.g. 42:4, 6; 45:22; 49:6; 55:4-5).32 A significant factor in the turningofthenationstoGodistherevelationofhispowerwhenhe redeemsandrestoresIsrael(e.g.Isa.44:23;45:14;52:10).Thetheme ofthenationsturningtoGodbeginsandendsthefinalsectionofthe book.AlongwiththeexilesofIsrael,Godwillgatherfromother nationsthosewhocommitthemselvestoservinghim(Isa.56:3-8). Theywillbedrawntothedivineglorythatshinesfromhisrenewed and restored people (Isa. 60:1-3). But Israels role in the winning of the nations is not merely passive, and in the closing verses of the book we seeGodspeopleperformingthesomewhatunfamiliartaskofgoing outtothenationsinordertobringthembacktoworshipGodin Jerusalem (Isa. 66:18-19).33

In the light of the emphasis on the nations in the Book of Isaiah, it is notunreasonabletoseethem,collectively,astheReceiverofGods Object of communication. The implications of this for our 32TherearealsopassagesthatappeartoenvisageIsraelssalvationonlyagainstthe background of the defeat and subjugation of the nations (e.g. Isa. 45:14; 49:7,23), and thishasledsometoarguethatDeutero-Isaiahwasanationalisticprophetconcerned exclusively with Israel; e.g. N. H. Snaith, Isaiah 40-66 in Studies in the Second Part of the Book of Isaiah (VTSup, 14; Leiden: Brill, 1967): 135-264; R. N. Whybray, The SecondIsaiah(OldTestamentGuides;Sheffield:JSOT,1983):62-65.However,the universalisticaspectofthemessageisnotreadilyexplainedaway.Thetension betweenuniversalismandnationalismmaybepartlyexplainedbythefocusonIsrael asGodsinstrumentofrevelationtotheworld;seeR.Davidson,Universalismin Second Isaiah, SJT 16 (1963): 166-85; H. G. M. Williamson, Variations on a Theme, KingMessiahandServantintheBookofIsaiah(DidsburyLectures;Carlisle: Paternoster,1998):122-28.SeealsoA.Gelston,TheMissionary Message of Second Isaiah,SJT18(1965):308-18;J.Blenkinsopp,SecondIsaiahProphetof Universalism,JSOT41(1988):83-103;H.Halas,TheUniversalsmofIsaiah,CBQ 12(1950):162-70;D.E.Hollenberg,Nationalismandthenationsin Isaiah XL-LV, VT 19 (1969): 23-36. 33Thesurvivorsare most likely Israelites who have come through Gods judgment on the nation; see John N. Oswalt, The Book of Isaiah 40-66 (NICOT; Grand Rapids: Eerdmans,1997):688;J.Goldingay, Isaiah(NIBC;Carlisle:Paternoster,2001):373; Blenkinsopp, Second Isaiah Prophet of Universalism: 98. TYNDALE BULLETIN 55.2 (2004)194 understanding of the purpose of the book as a whole will be considered below. For the moment, though, we need to the identity of the Object. There are several possibilities, including faith in God, salvation and the blessingsofthecomingkingdom.Alloftheseareavailabletothe nations.However,whatstandsoutintheBookofIsaiah,asthe overarching purpose of God, is the revelation of his holiness and glory. d. The Glory of God in the Book of Isaiah Athiscall,Isaiahhadanoverwhelmingfirst-handexperienceofthe holinessandgloryofGod.Theseraphimhidtheirfacesasthey proclaimedtheintensityofhisholiness,anddeclaredthathisglory filled the earth (Isa. 6:3). There is a close relationship between holiness andglory.Holinessmaybeseenasaninwardcharacteristic;itisan essentialdivineattribute,intimatelyrelatedtowhoGodis.34Gloryis the outward manifestation of that holiness: the radiant splendour of the presenceofGod.35SoinIsaiah6:3,thereferencetothegloryofGod fillingtheearthisnotseparatefromtheascriptionofglory,butisthe corollary of it. The significance of the holiness of God for the Book of Isaiah is also seen in the frequent description of God as the Holy One of Israel.36 The Book of Isaiah makes several specific references to the plan or purposeofGod.37Thesepassageshavedifferentemphases;however therevelationofGodsholinessandglorymaybediscernedasa commonthreadrunningthroughthem.Godsintentiontodestroy Assyria(Isa.14:14-27)becauseofthenationsprideinoverstepping thelimitssetbyGodonheraction(e.g.Isa.10:7,12-14),ispartofa plandeterminedforthewholeworld(Isa.14:26),whichincludes bringinglowallthosewhoexaltthemselvesandsousurpaglorythat belongs to God alone (cf. Isa. 42:8). This is seen even more clearly in the reasons given for divine judgment on Tyre: The LORD Almighty 34See J. A. Naud, #dq in NIDOTTE: 3: 877-87. 35See Eichrodt, Theology of the OT, 1:277-80; O. Kaiser, Isaiah 1-12 (OTL; London, SCM,1972):78-79;N.H.Snaith,DistinctiveIdeasoftheOldTestament(London: Epworth, 1944): 48-50. 36Theexpressionoccurs30timesintotal intheOT,ofwhich25areinthebookof Isaiah, i.e. 1:4; 5:19, 24; 10:20; 12:6; 17:17; 29:19; 30:11, 12, 15; 31:1; 37:23 (= 2 Kgs 19:22);41:14,16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14. God is also described as the Holy One (40:25), and the Holy One of Jacob (29:23); see also 5:16; 10:17; 43:15; 57:17. 37Isa.5:19;14:24,26-27;19:12,17;22:11;23:8-9;25:1;37:26;46:10-11.Seealso, J. Fichtner, Jahwes Plan in der Botschaft des Jesajas, ZAW 63 (1951): 16-33. ROUTLEDGE: Narrative Substructure of Isaiah195 planned it, to bring low the pride of all glory and to humble all who are renownedontheearth(Isa.23:9).ThisdemonstrationofGods ultimate authority over the nations may be seen as a further outworking of Isaiah 6:3 the whole earth is full of his glory. Alongside Gods intention to humble the pride of nations, God also reveals his glory to the world by demonstrating his presence and power inandthroughhispeople.OnIsraelsjourneythroughthedesert,the gloriouspresenceofGodfirstencounteredonMountSinaicontinued with them (Exod. 40:34-38; Num. 9:15-23). The same divine glory that filledtheTabernacleinthedesertfilledSolomonsTemplein Jerusalem (1 Kgs 8:10-11); and Isaiahs vision of Gods glory, also in the Temple, confirmed the presence of God among his people. And the gloryseenattheExodus,inthecloudthataccompaniedthepeople fromSinai,isalsolinkedwithGodspresenceonMountZion(Isa. 4:5). Gods purpose in revealing his glory to Israel is that they, in turn, makeGodsgloryknowntotheworld(Isa.43:7;49:3).Asignificant aspectofthisisthedemonstrationofdivinepoweronIsraelsbehalf, bringing deliverance and vindication. This is evident, too, in the events of the Exodus, where Gods victory over Pharaoh resulted in him being given glory (Exod. 14:17-18). DespiteGodspurposeforthemIsraelshistorytestifiestoher failure to display Gods glory to the world. Indeed, Ezekiel accuses the peopleofhavingbroughtdishonourtoGodsname(Ezek.36:20-21). However, though in the initial sequence of the narrative, Israel has not fulfilledhermandate,Godsintentionhasnotchanged.Justashe brought Israel out of Egypt, so God will deliver his people from exile; hewillshowhispoweroverBabylonanditsgods,andsorevealhis glory to a watching world.38 The result of Gods activity in redeeming and restoring Israel is that they will once again display his glory among the nations (e.g. Isa. 55:5; 60:1-3; 62:2; 66:18-19). There is a close link betweenwhatisannouncedinIsaiah40,anditsfulfilmentinIsaiah 6566;39 and in particular in relation to the revelation of Gods glory to the world (Isa. 40:5; cf. 66:18-19). 38TheredemptionandvindicationofIsraelisdirectlylinkedwiththerevelationof GodsgloryorsplendourinIsa.40:5;44:23; 46:13. In other passages it results in the recognitionbythenationsthatIsraelsGodistheonetrueGod(e.g.Isa.43:9-13; 45:14).39B.S.Childs,Isaiah(OldTestamentLibrary;Louisville:WestminsterJohnKnox, 2001): 543, notes significant intertextual parallels between these sections. TYNDALE BULLETIN 55.2 (2004)196 e. Helper and Opponent Beforesettingouttheactantialmodeloftheinitialsequence,weneed to ask what assistance Israel was given in her mission to deliver Gods glorytothenations,andtoelaborateonwhatpreventedherfrom fulfilling that mission. To identify the Helper we can go back to Moses andtheExodusandtherevelationofGodsglorythen.TheBookof Isaiah alludes to this period directly and indirectly in Gods election ofIsraeltobehisservant(e.g.Isa.41:8-10;43:1;44:1-2)andhis activity in the nations history (e.g. Isa. 43:10; 44:8). Part of the reason forIsraelsinitialfailureisexternal:theidolatryandprideofthe nations.Thatissomethingwewillreturnto.Theprincipaldifficulty, though, is with Israel herself; and we have already noted her rebellion, and her unwillingness to trust God alone. f. Actantial Model for the Initial Correlated Sequence The foregoing discussion allows us to construct the following actantial model for the initial correlated sequence. GodRevelation of Gods Glory The Nations Call (Exodus)/ Israels history IsraelRebellion/Trust in other things In the contract syntagm, the mandate is given by God and accepted by Israel,principallyinthecontextoftheExodusandtheSinaitic Covenant (e.g. Exod. 19:6-7). Israels movement to fulfil that mandate (the disjunction syntagm) is seen in her separation from the nations, as a kingdom of priests. The performance syntagm is lacking, since in this sequence the mandate remains unfulfilled. To continue the analysis, we need to look at the provision of a new Helper that will enable Israel to overcometheOpponentandsobesuccessfulinthefinalsequence. This Helper is the Subject of the topical sequence. 2.2 Main Structure: Topical and Final Sequences a. Topical Sequence (1) Isaiahs Ministry IsaiahiscalledtopointoutIsraelsfailureandcallthenationto repentance and faith. In this sequence, he is helped by the revelation of the holiness, glory and majesty of God at his call. He is opposed by the ROUTLEDGE: Narrative Substructure of Isaiah197 deafness and blindness of the people to whom he is sent. This gives the following actantial model: GodRepentance/ Faith Israel Revelation of God at his call IsaiahIsraels deafness and blindness BeforeIsaiahcouldserveasGodsmessenger,hefirstneededto experienceGodscleansingandrenewingpowerinhisownministry. TheprophetscallinIsaiah6 maybeseenasasub-themewithinthe narrative;40 here again the narrative structure is evident.b. Sub-narrative: Isaiahs Call Initial Correlated Sequence God Repentance/ Faith Israel [ ] Isaiah Unclean lips Topical Sequence GodCleansing/ Renewal Isaiah Seraphim/ Burning coal Confession [ ] Final Correlated Sequence God Repentance/ Faith Israel Cleansing/ Renewal Isaiah [Unclean lips] 40See Patte, What is Structural Exegesis?: 51.TYNDALE BULLETIN 55.2 (2004)198 As we have seen, Isaiahs call is significant for the book as a whole. It revealstheholinessandgloryofGod,andsosetsthedirectionofthe prophets ministry. It also gives a pattern for what God wants to do in thelifeofIsrael.InthistopicalsequenceIsaiahsministry,andhis ability to bring Israel to a place of true repentance and faith, is thwarted by the spiritual deafness and blindness of the people to whom he is sent (Isa. 6:9-10). Nevertheless, in his message he sets out clear theological guidelines for the way Israel should go in order to fulfil its calling. His calltorepentanceandfaith,though,wasultimatelyunsuccessful.The Assyrian attack on Jerusalem did bring the nation to its knees, and with nowhereelsetogothepeopleturnedtoGod;41however,afterthe deliverance things went back to the way they had been.42 The report of thevisitofenvoysfromBabylon(Isa.39)demonstratesHezekiahs pride in his own resources and his willingness to enter into an alliance withBabylonbothofwhichpointtoalackoffaithinGodalone. ThistookplacebeforethedeliveranceofJerusalem;itisrecorded out ofchronologicalsequenceprobablytoindicatethatthingshavenot reallychanged.ThechangeofheartbroughtaboutbytheAssyrian crisis was only temporary. The nation failed to respond to Isaiahs call to faith. As a result, the Exile became inevitable as a means of bring the people to their senses. TheprophetsviewtheExilebothasGodsjudgmentonsinandas the means by which God would bring about a necessary new beginning forhispeople.Thenationmustdiebeforeitcanbereborn;renewal could come only when all pretensions and false hopes had been swept away.Godwouldusethefireofjudgmentandexiletorefineand purify his people, and so bring them (or a remnant of them) into a new eraofsalvation.However,historicalcrisesalonecannotbringthe spiritual renewal that is needed; so, in Isaiah 5666, generally thought to be set in Palestine after the return from exile, the same old problems of greed, injustice, and empty worship need to be addressed. The Exile 41IhavearguedthatthereweretwoelementsinthedeliveranceofJerusalemfrom Sennacherib:AssyrianprideandthelastminuterepentanceandprayerofHezekiah and the people; see R. Routledge, The Siege and Deliverance of the City of David in Isaiah 29:1-8, TynBul 43.1 (1992): 181-90. 42ThisappearstobetheemphasisofIsa.22:1-14.Alikelysettingforthisisthe peoplesrejoicingafterthedeliveranceofJerusalemfromtheAssyriansin701BC. However,ratherthanallowingthedisastertodrivethepeopletorepentanceand renewed trust in God (v. 12), the focus is on the human preparations for the siege (vv. 8b-11), and self-congratulatory celebration (v. 13); see J. Bright, The Kingdom of God (Nashville: Abingdon, 1985): 90-91; Childs, Isaiah: 161.ROUTLEDGE: Narrative Substructure of Isaiah199 plays its part; but the Book of Isaiah as a whole indicates the need for something more. Gods provision for Israels spiritual needs is seen in the ministry of Gods Servant. c. Topical Sequence (2) Gods Servant There is considerable debate about the identity of the figure referred to inwhathavebeentermedtheServantSongs.43Varioussuggestions havebeenputforwardincludingtheviewthattheServantisIsrael herself.44OurapproachfocusesonthenarrativeroleoftheServant ratherthanonhisidentity.HoweveritisunlikelythattheServantin theServantSongsisIsrael.ItistruethatinIsaiah49:3that identification appears to be made: you are my servant, Israel, in whom Iwilldisplaymysplendour.Inlaterverses,though,itisclearthatthe Servant has a ministry to Israel (Isa. 49:5-6). Part of that ministry is to demonstrateperfectservanthood,andsotobewhatIsraelhasso manifestlyfailedtobeandthatisseemstobethesignificanceof Isaiah 49:3. The Servant is Israel in the sense that he embodies all that Israelwascreatedtobe.45ThisincludesfulfillingIsraelsmandateto revealGodssplendour(Isa.49:3)andtobeawitnesstothenations (Isa. 49:6).Inthecontextofthepeoplessufferinginexile,theServants ministry also involves bringing comfort and strength to the bruised and theweary(Isa.42:3;49:4;53:4).Throughhim,too,Godwillbring restoration (Isa. 49:5-6), and atonement for sin (Isa. 53:4-6, 11-12) so thattheServantnotonlydemonstrates,butalsoenablesIsraelto become,whatshewascreatedtobe.Howhewilldothisisnot explicitlystated;thoughtheServantsobediencetoGodandhis commitmenttoseehistaskthrough(Isa.42:4;49:4;50:5-7)despite rejection,hostilityand(probable)death(e.g.Isa.50:6;53:3,8-9),46 43Isa.42:1-4(9);49:1-6;50:4-9;52:1353:12areregardedasdistinctunits,witha distinct emphasis. 44See S. Mowinckel, He That Cometh (Oxford: Basil Blackwell, 1959): 187-257; C. R. North, The Suffering Servant in Deutero-Isaiah (Oxford: OUP, 1948; H. H. Rowley, The Servant of the Lord and other Essays on the Old Testament (London: Lutterworth, 1952):1-88.Foramorerecentsummary,seeG.P.Hugenberger, The Servant of the LordintheServantSongsofIsaiahinTheLordsAnointed:InterpretationofOld TestamentMessianicTexts,edsP.Satterthwaite,R.Hess(Carlisle:Paternoster/Grand Rapids: Baker, 1995): 105-40. 45See Childs, Isaiah: 383-85; Goldingay, Isaiah: 281-82; Oswalt, Isaiah 4066: 291. 46Isa.53:7-9isusuallytakentopointtotheServantsdeath.R.N.Whybray, ThanksgivingforaLiberatedProphet:AnInterpretationofIsaiah53(JSOTSup4; Sheffield, JSOT, 1983) disagrees with the traditional interpretation and argues that the Servant (whom he identifies with Deutero-Isaiah) was imprisoned by the Babylonians, TYNDALE BULLETIN 55.2 (2004)200 playsanimportantpart.Tohelphimintheperformanceofhistask, GodsServantisendowedwiththeSpirit(Isa.42:1)andequippedto hear God and proclaim his word (Isa. 49:2; 50:4-5). From this we can build up the following actantial diagram. GodRestoration/ Renewal Israel Spirit/Enabled to proclaim Gods word ServantHostility/ Rejection Inthecontractsyntagm,theServantreceiveshismandatefromGod (e.g.Isa.42:1;49:1,5;50:4).Theacceptanceofthecallisseenin passagesthatpointtohiswillingnesstopersevereinhistask,despite difficulty and opposition (e.g. Isa. 42:4; 49:4b, 5b; 50:5b-7; 53:7). We see here, too, the provision of the Helper(s) that will enable the Servant to be effective in fulfilling his mandate. In the disjunction/conjunction syntagmtheServantsmovementisbothnegativeandpositive.He doesnotdrawbackortrytohidefromsuffering(Isa.50:5-6;53:7); insteadhesetshisfacelikeflintinthedirectionofhismission(Isa. 50:7b).Finally,intheperformancesyntagmtheServantconfrontsthe needofIsrael,who,afterinitialopposition,recognisestheimportance ofhisministry(Isa.53:1).TheServantfacesandovercomesrejection andhostilityandremainstruetohiscalling(Isa.42:4;50:7-9); consequentlyheissuccessfulinbringingtheneededrestorationand renewal to Israel (Isa. 49:5-6; 53:10-12). With the success of the topical sequence, the narrative can progress to the final sequence.

buteventuallysavedfromdeath;howeverseecommentsbyOswalt,Isaiah4066: 393-94. ROUTLEDGE: Narrative Substructure of Isaiah201 f. Final Correlated Sequence GodRevelation of Gods Glory The Nations Restoration/ Renewal Israel[Rebellion/Trust in other things] ThroughtheministryoftheServant,themainobstacletoIsraels mission to the nations, the need for spiritual renewal, is overcome. But there is another obstacle: the opposition of the nations themselves, and inparticular,nationalprideandidolatry.Wehaveseenthatpartof Gods purpose in revealing his own glory is to humble those who exalt themselves.Thus,pridefiguresprominentlyinthereasonfordivine judgmentonAssyria(Isa.10:12-19),Babylon(Isa.13:11,19;14:12-14),Moab(Isa.16:6)andTyre(Isa.23:9).Becausethesenations attributed their success and prosperity to their gods, they saw little need oftheGodofIsrael,especiallyinviewofIsraelsrelativeweakness. And whilst the people of Israel and Judah were trying to make alliances with other nations, they were reinforcing the idea that their God could notbereliedupontohelpandprotectthem.Inordertobringthe nationstoaplacewheretheywouldacknowledgeIsraelsGod,it would be necessary for God to demonstrate his power in the life of his people,bybringingthembackfromexileandvindicatingtheminthe sightoftheworld.InIsaiah4055,Godsabilitytosavehispeople (andtoannouncebeforehandwhathewasgoingtodo)iscontrasted withthepowerlessnessofthenationsandtheirgods(e.g.41:21-29; 44:6-20;45:16,20-22;46:1-7).AndwhenthenationsdoseeGods glory finally revealed in and through Israel, they will recognise that he istheonlyGodandwillturntohim(e.g.Isa.45:14;60:1-3,cf. 2:2-4). We have noted that Israels mandate to be the agent through whom GodsgloryisrevealedtothenationsislinkedwiththeExodus,and that several passages in Isaiah 139 allude to the Exodus period and in particular relate the presence of God on Sinai to his presence in Zion (e.g. 2:2-4; 4:5; 24:23; 25:6). In Isaiah 4055, Exodus traditions areTYNDALE BULLETIN 55.2 (2004)202 alsoprominent,47andthepromisedreturnfromexileisdescribedin termsofasecond,andmoreglorious,Exodus.48SecondExodus imageryisevidentintheimmediatevicinityofeachoftheServant Songs(e.g.Isa.42:13,16;49:8-12;50:2-3;52:10-12),andthis supports the idea that the Servant may be seen as a second Moses.49 At theExodus,MosesplayedacrucialroleinthedeliveranceofIsrael, andtherevelationofGodsglory.Inthisnewandbetterdeliverance, theServantplaysacrucialrole,astheonethroughwhomrestoration andrenewalisdeliveredtoIsrael,andwithitthevindicationand glorification that will cause the nations to finally recognise Gods glory andacknowledgethathealoneisGod.Thiscorollarytothefinal sequence may be represented as an additional sub-sequence. GodRevelation of Gods Glory The Nations Vindication/ Glorification (a second Exodus) Israel[National pride/ Idolatry] Inthiscase,thevindicationandglorificationofIsraelachievedinthe mainnarrative,issufficienttoenablehertoovercometheprideand idolatry of the nations, and so to fulfil her mandate. Thisanalysisindicatesthatwecangoaconsiderablewaytowards identifying a narrative structure underlying the book with a central 47For further discussion see B. W. Anderson, Exodus Typology in Second Isaiah in IsraelsPropheticHeritage:EssaysinHonourofJamesMuilenburg,ed.B.W. Anderson and W. Harrelson (London: SCM/New York: Harper and Row, 1962): 177-95;Bright,KingdomofGod:136-55;Hugenberger,TheServantoftheLordinthe Servant Songs of Isaiah: 119-39; C. R. North, The Former Things and the New ThingsinDeutero-IsaiahinStudiesinOldTestamentProphecy:PresentedtoT.H. Robinson, ed. H. H. Rowley (Edinburgh: T&T Clark, 1950): 111-26.48GodsvictoryattheRedSeaisalludedtoin,e.g.Isa.43:16-17;51:9-10;hewill makeawayinthedesert(Isa.40:3),andasinthepast(Isa.48:21,cf.Exod.17:2-7; Num.20:8)willprovidehispeoplewithwhattheyneed(Isa.41:17-20;43:19-20; 49:10); he will also protect his people (Isa. 52:12b, cf. Exod. 13:21-22; 14:19-20). The different character of the second Exodus is seen in, e.g. Isa. 52:12a; cf. Exod. 12:11; Deut. 16:3; see also Isa. 40:4; 41:18-19; 49:9-11; 55:12-13.49See Hugenburger, The Servant of the Lord in the Servant Songs of Isaiah: 119-39.K.Baltzer,Deutero-Isaiah(Hermeneia;Philadelphia:Fortress,2001)interprets Deutero-Isaiah as a liturgical drama, based on the Feast of Passover/Unleavened Bread, withtheServanttakingthepartplayedbyMoses.ThisviewlinkswithJohns portrayal of Jesus as a second Moses. ROUTLEDGE: Narrative Substructure of Isaiah203 narrativetheme,andrelatedsub-narrativesandsub-sequences.The analysisisnotcomplete,butthereisenoughheretodemonstratethe validity of the approach. 3. Exegetical Implications There is an element of circularity in this approach, since a good deal of exegeticalworkneedstobedonebeforearealisticnarrativestructure canbeproposed.Thevalueofthisapproachisthatithelpstofocus studyanddiscussion.Insteadofbecominglostinacomplexmazeof possibilities, the exegete is encouraged to look at the bigger picture: to considerthemainthemeanddirectionofthebook.Thiscanthenbe related to the various sub-themes of the book, whilst keeping those sub-themes in proper perspective. Aswehaveseen,theinitialcorrelatedsequenceand,inparticular, the axis of communication, sets out the aim of the narrative. In the case of the Book of Isaiah, God as the Sender wants to reveal his glory (the Object)tothenations(theReceiver).Applyingthisstructuralmodel, therefore, the main concern of the book as a whole is the revelation of Godsglorytotheworld.Thisapproachrecognisestheimportanceof Gods dealings with Israel, but sees them as a means to an end: an end thatinvolvesthenationsrecognisingGodsglory,turningtohim,and sobeingincludedalongsideIsraelinacommunityofGodspeople. Once this identified as the main theme of the book as a whole, it gives us a basis for the interpretation of particular texts. For example it helps ustoseethatthepilgrimageofthenationsinIsaiah2:2-4isnot primarily about the exaltation of Zion. Zion is exalted, but only so that thenationsmaybedrawntotheGodwhohasmadehisdwelling there.50Similarly,passagesthatrefertothehumiliationofthenations beforeIsraeldonotpointtoalastingstateofaffairs.Israelmustbe glorified,andproudnationshumbledbutonlysothatthosenations may recognise Gods presence among his people and either turn to him, or face the consequences. 50NotingthelinkwithIsa.6:3,Eichrodtcomments:thisconsummationwasto convertintohardfactthevisionoftheKingwhosegloryfilledthewholeearth (TheologyoftheOT,1:225).W.J.Dumbrell, TheFaithofIsrael (Leicester: Apollos, 1989): 98-111, argues that a key theme in the book is the transformation of Jerusalem; in these verses Jerusalem becomes the redemptive centre of the world (p. 102). TYNDALE BULLETIN 55.2 (2004)204 Thenarrativesub-structurealsoemphasisesthecrucialroleof Gods people. It is through them that the nations will see Gods glory. In the initial and final sequences, the Subject is the same. Having failed tofulfilhermandate,Israelisnotrejectedbutrather,inthetopical sequence,becomestheReceiverof additional help so that her mission may be ultimately successful. The book emphasises Gods concern for Israel;sheisimportanttohim,andherrole,asGodsservant,willbe restored though, again, not as an end in itself. Another important exegetical implication relates to the Servant. We havenotedthatinthisstructuralanalysis,hisnarrativeroleismuch moreimportantthanhisidentity.AstheSubjectofthetopical sequence,thatroleistobringtoIsraelwhatsheneedstofulfilher mission:namelyrestoration and renewal. This emphasis on role rather thanidentitymeansthatourinterpretationisnotboundupwithour abilitytosaywhotheServantis,andtobeabletosethisministry withinahistoricalcontext.Itmightevenbepossibletothinkofthe Servantasacompositefigure,incorporatingallwhoareusedbyGod toenableIsraeltofulfilhermandate.Thisallowsustoincorporate manyofthetraditionalhistoricalsuggestions,whilststilllooking forward to the ultimate fulfilment of the Servants role in Christ. Finally, the narrative sub-structure links the sections of the Book of Isaiah together. Though there is not an exact correspondence, the three sectionsmaybebroadlylinkedwiththethreenarrativesequences. Isaiah139focusesonIsraelscall,rebellionandfailureandopens uptheneedfor,andpossibilityof,restoration.Isaiah4055is addressedtoIsraelinexile;itreaffirmshercallasGodsservantand promisesrestorationintheformofasecondExodus.Therestoration andrenewalofthepeopleiscloselylinkedwiththeministryofthe Servant.ThismovesthenarrativeontoIsaiah5666,whichincludes the promise that a renewed and restored Israel will reveal Gods glory tothenationsandso fulfil her mandate. The narrative structure also linkstheBookofIsaiahwiththerestoftheOldTestamentand especially with the Exodus, which figures prominently in it. Thisisonlyabriefsummary,andtheapplicationofthisapproach needs to be worked out more thoroughly. What I hope to have shown is that the search for a narrative structure underlying the Book of Isaiah is valid, and has useful and important implications for how we understand and interpret the text.