(1/5) Analysis — Isaiah 11:1–9 and 65:25
Intro to my 5 part article series…
The interpretation of Genesis 1:28–30 has been heavily influenced by Isaiah 11:6–8.
As a Christian who embraces veganism, I want to clarify that my perspective is not that of a Young Earth Creationist. On the contrary, I am opposed to Young Earth Creationism. Therefore, my support for veganism, based on scriptural references, is grounded in the viewpoint of an Old Earth Creationist and Theistic Evolutionist.
Numerous christian vegans, or commentators in general, especially those discussing the book of Genesis, argue that the description of animals and humans coexisting peacefully in Isaiah 11:6–8 reflects concepts found in the creation accounts of Genesis 1:28–30. However, for obvious reasons there is no consensus on how to interpret Isaiah 11:6–8 or determine its source of imagery. Commentators present various plausible interpretations, including realistic, metaphorical, or hyperbolic readings, and propose different origins for the depicted scene.
This analysis challenges the notion of a direct connection to creation and offers a fresh approach to understanding Isaiah 11:6–8 within the broader context of verses 1–9. Instead of emphasizing a restored creation, the passage highlights the absence of divinely imposed curses and focuses on the blessings attained through the cessation of animal consumption. Interestingly, unlike other blessings in the Hebrew Bible, the animals themselves are not eradicated. Instead, they undergo a hyperbolic transformation, where previously feared creatures are portrayed as domesticated, conveying a sense of emotional protection and stability.
The study will begin by examining the unity of Isaiah 11:1–9 and the relationships between its components. It will then delve into the imagery presented in verses 6–8, exploring possible sources for its inspiration. Subsequently, the function of verse 9 will be analyzed. Finally, to draw a comparison, a similar passage in Isaiah 65:25 will be reviewed.
Analyzing the unity of Isa 11:1–9 and the relationships between the components
Isa 11:1–9–1 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. 2 The Spirit of the Lord will rest on him — the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord — 3 and he will delight in the fear of the Lord. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist. 6 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling[a] together; and a little child will lead them. 7 The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. 8 The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. 9 They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea.
To correctly comprehend verses 6–8, one must first understand their relationship to verses 1–5 and, to a lesser extent, verse 9. The issue about how verses 1–9 fit within their context is less relevant. Some suggest that 10:33–34 serves as a backdrop for 11:1, representing either the felling/humbling of the Davidic dynasty prior to its restoration or the demise of Assyria, allowing for the revival of the Davidic dynasty. Others argue that 11:1 marks a new beginning with little link to chapter 10. For syntactical, thematic, or structural grounds, some interpreters remove verse 9. Others lengthen the pericope to 11:10 (or 16) because it reuses the 11:1 terminology of a sprout and stump. Most people interpret the 11:10 introduction formula as a hint of a new chapter.
These broader contextual concerns are unrelated to the current study. What is required is to understand the connection between the coming monarch and a description of animals, which is found in verses 1–5 and 6–8. Even if the visual shift between verses 5 and 6 is clear, it is critical to see the coherence of verses 1–8. The tranquilly represented in verses 6–8 is linked to the king’s virtuous reign described in verses 1–5.
There is a specific development in the portrayal of the coming ruler in verses 1–5 that leads up to verse 5. The king’s ancestral identity is introduced first, linking him to the Davidic line with its promises. What distinguishes this monarch is his spiritual endowment, as indicated in verse 2, which includes both the power to rule and the correct religious-ethical attitude. Verse 3–4 describe the righteous essence of his authority, as evident in his judgements. The negative contrast for verse 4 is provided by verse 3, which states that the monarch will not be led astray by his senses of smell, sight, and sound. In verse 4, his righteousness is demonstrated by his concern for the poor and his correction and punishment of the wicked. Verse 5 then provides a metaphorical summation of his ideal rule; righteousness will characterise the king so much that he will wear it like a belt.
In verse 6, the prophecy of the coming king is abruptly interrupted by an animal-dominated scenario. Some scholars separate verses 1–5 from verses 6–9 because they appear thematically unconnected. Others go even farther, claiming that these portions were written by distinct people. Nonetheless, the juxtaposition of these verses suggests a possible link, especially as verse 6 opens with a waw consecutive perfect and not an introduction formula, implying some type of succession.
The link is one of cause and effect. As the author changes his attention from the king to his country, the vision alters. The virtuous rule of the monarch portrayed in 1–5 leads to the peace shown in 6–8.
Targum Jonathan emphasises this link with an addendum at the start of verse 6…
“In the days of the messiah of Israel, peace will increase in the land.”
The link between virtue and prosperity is not uncommon in Isaiah or the Hebrew Bible in general.
Gitay writes…
“Injustice causes punishment while justice causes reward . . . Verses 1–5 (dealing with the righteous king) are connected with vv. 6–10 (the new period) by the prophetic divine principle of cause and effect.”
The correlation between righteousness and prosperity is particularly significant when it comes to the monarch. In the Hebrew Bible, the king was seen as someone who benefitted the people rather than himself. His reign was aimed at providing for his subjects. Consequently, it is not surprising that a depiction of an ideal monarch transitions into a vision of a positive existence for ordinary people. The expectation is that the king’s rule would have a positive impact on the lives of his subjects. These values are not unique to Israel but can be found throughout the ancient Near East. In fact, there are even “prophecies” that connect a king’s righteous rule with the blessings that accompany it.
Sweeney refers to this structure as the “ANNOUNCEMENT OF A ROYAL SAVIOR” and provides commentary on it…
“This is a typical form used throughout the ancient Near East to announce the inauguration of the reign of a new king. Its setting is in the royal court, and it focuses on a description of the positive attributes of the new king’s rule with special emphasis on the justice of the king’s decisions and the peace that the kingdom will enjoy as a result of his rule.”
Wildberger concludes concerning Isa 11:1–9…
“There is hardly any justification for separating vv. 6–8 (and thus, naturally, also v.9) . . . The genre itself practically demands that there be a transition from the theme of righteousness to the theme of peace in the transition from v. 5 to v. 6.”
Sources:
- Death and the Garden — An Examination of Original Immortality, Vegetarianism, and Animal Peace in the Hebrew Bible and Mesopotamia — Joshua John Van Ee.
- Gitay, Yehoshua. Isaiah and His Audience: The Structure and Meaning of Isaiah 1–12. Studia Semitica Neerlandica. Assen: Van Gorcum, 1991.
- Somers, B. D. “Allusions and Illusions: The Unity of the Book of Isaiah in Light of Deutero-Isaiah’s Use of Prophetic Tradition.” Pages 156–86 in New Visions of Isaiah. Edited by Roy Melugin and Marvin A. Sweeney. Sheffield: Sheffield Academic Press, 1996.
- Sweeney, Marvin A. Isaiah 1–39, with an Introduction to Prophetic Literature. The Forms of the Old Testament Literature 16. Grand Rapids, Mich.: Eerdmans, 1996.
- Wildberger, Hans. Isaiah 1–12: A Commentary. Translated by Thomas H. Trapp. Continental Commentaries. Minneapolis: Fortress Press, 1991.
