Elsewhere in Second Isaiah we learn more about the “purpose” that God means to accomplish through the word of promise: Cyrus Persian leader who allowed Jewish exiles to return home. God’s word is the same, says the prophet: it too comes from above and does what God intends–nourishing and feeding. Once fallen, they cannot be called back, but do what they came to do: provide water to nourish the earth and give life to the crops. Rain and snow come from God and cannot be coerced. Isaiah uses the example of the rain and snow to illustrate the power of God’s word. The promise overwhelms the imperative and provides the basis for Israel’s positive response to God’s invitation. Seek God, because…because God pardons abundantly because God’s ways are not your ways because God’s ways are higher than the earth because God’s word will not fail because God means to lead you out of exile with rejoicing. The text has a clear rhetorical structure in making its case: “Seek…forsake…return…for…for…for…for…for.” The several “fors” explain why the people should seek. Such a wonder is what makes God’s thoughts higher than human thoughts–an approachable God is a great surprise.
This closing passage should be heard in the same way–not, “Seek the LORD,” you must but “Seek the LORD,” you can! God has come and made the divine self available to human seeking. The Isaiah 40 passage opens in the imperative voice, found in many oracles of Second Isaiah: “Comfort my people….Get you to a high mountain….Do not fear….Sing….Listen….Remember….Rouse yourself….” The imperatives abound in this material, not as difficult commands to be fulfilled, but as wonderful invitations to be accepted. More or “bookends,” both texts centering on God’s enduring word as the certain basis for all the good things God announces in the intervening chapters. For example, Mark's gospel contains an inclusio in which Jesus is recognized (at his baptism and crucifixion) as God's Son. The two promises surround this section of the book, serving as an inclusio Inclusio is a literary device in which a writer places similar material at the beginning and ending of a work or section of a work. More 40:1-11 (the opening of Second Isaiah). (along with Amos, Hosea, and Micah)-preachers who boldly proclaimed God's word of judgment against the economic, social, and religious disorders of their time. One indicator of the validity of that designation is the way this text parallels Isaiah Isaiah, son of Amoz, who prophesied in Jerusalem, is included among the prophets of the eighth century B.C.E. Second Isaiah includes poetic passages of hope as well as descriptions of the Suffering Servant. This work was likely written during Israel's exile in Babylon (597-538 B.C.E.). This passage closes what has traditionally been called Second Isaiah Second Isaiah refers chapters 40-55 of the book of Isaiah. In the book of Revelation (which speaks of end times) the author declares that God created all things and. Genesis says that in the beginning God created the heavens and the earth.
God’s purpose will be established through God’s word, which will give life to God’s people and to the entire creation Creation, in biblical terms, is the universe as we know or perceive it. God has plans in store for Israel that are far beyond what Israel can imagine.
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