By Thomas Yoder Neufeld
ISBN-10: 1311451501
ISBN-13: 9781311451507
Isaiah fifty nine portrays a deity in armour warring opposed to rebellious human foes. during this old research, Yoder Neufeld maps the transformation of an historic culture right into a artistic new studying during which God's humans wear God's armour and visit conflict opposed to God's heavenly foes, as in Ephesians 6. The Pauline recasting of the Isaianic motif, argues the writer, is a bracing one.
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Additional info for Put on the Armour of God: The Divine Warrior From Isaiah to Ephesians
Sample text
803, suggests the more general 'interposing' or 'intervening'. But as Isa. ' The effect would be to accentuate the role of Yahweh as intervenor, moving the understanding close to the construct of passivity and intervention in Wis. 2-5. I sense a note of lament or accusation in this text, however, that Yahweh is forced to intervene directly in the absence of human initiatives. 67 In short, in the personification of tDS^ft rests the function of advocacy and intervention. With the banishing of tDS^to has also come the removal of the advocate of victims.
86 Indeed, inasmuch as the motif of the Divine Warrior is rooted in cosmogonic myth, one is speaking of a past occurrence repeatedly celebrated in the cult as 84. While D. Georgi understands apocalyptic to be a species of wisdom, taking issue with the Cross/Hanson school ('Das Wesen der Weisheit nach der "Weisheit Salomos"', in J. ), Gnosis und Politik [Religionstheorie und Politische Theologie, 2; Munich: Fink; Paderborn: Schoningh, 1984], p. 72 n. 14), which roots it in prophecy, he nevertheless understands Isa.
8)95, Kpioiq (vv. 8, 9, 11,14,15), AiKaiocwri (vv. 9,14, [17]), Oca; (v. 9), Xcornpia (vv. 11, [17]), mfieeia (vv. 14, 15), and Aidvoia (v. 15) all fall victim to the abuse of lawless people. In Isaiah 59 LXX the mythological elements are generally muted in favor of abstraction and metaphor. But that does not lessen the sermonic power of the scenario of the victimization of the Lord's virtues or messengers at the hands of the Lord's own people. In fact, it is the presence of these virtues as victims and the characterization of the people as their abusers which, given the conviction that the Divine Warrior goes to war on behalf of victims, necessarily ushers in the Divine Warrior at this point, although against his own people, and not on their behalf.
Put on the Armour of God: The Divine Warrior From Isaiah to Ephesians by Thomas Yoder Neufeld
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