Dating of Amos and Isaiah
Question
How did the experience of the Babylonian exile effect the shape of prophetic books? Specifically, how was the message of Amos altered by the addition of Amos 9:11-15? And how was the message of Isaiah affected by the addition of the salvation oracles of Isaiah 40-55, which most scholars agree were added by an anonymous poet/prophet during the Babylonian exile?
Answer
Our view is that Amos reached its final form by 722 BC, and that Isaiah reached its final form after 681 BC (when Sennacherib died), and before or near the time of Isaiah's death. Thus, the final redactions of both works preceded the Babylonian exile.
Amos 9:11-15 is an essential part of the literary structure of the book of Amos:
Regarding Isaiah, we do not subscribe to a deutero- or trito-Isaianic theory, but affirm essential Isaianic authorship of the entire work (i.e. that it was written or approved by Isaiah). Again, we appeal in part to the literary structure and purpose of the book, and to its historical development during Isaiah's ministry, to support this view. Our assessment is that the book as a whole demonstrates itself to have been written to Judahites in order to give them hope that the nation would be restored after the troubles with Babylon. The hope was to stem from the evidence of Isaiah's prior accurate ministry regarding Israel during the Assyrian crises. As we see the book, it possesses the following order:
Additionally, we affirm the inspiration and accuracy of all Scripture. The New Testament attributes both Isaiah 40-55 (e.g. Matt. 3:3; 8:17; 12:18-21; John 12:38) and Isaiah 56-66 (e.g. Rom. 10:20-21) to Isaiah himself, and we accept its statements as true. We do not believe that there is sufficient evidence to refute its claims.
Amos 9:11-15 is an essential part of the literary structure of the book of Amos:
- Title (1:1)
- God's people judged with the nations (1:2-3:8)
- Announcements against God's people (3:9-6:14)
- Visions against God's people (7:1-9:10)
- God's people blessed above the nations (9:11-15)
Regarding Isaiah, we do not subscribe to a deutero- or trito-Isaianic theory, but affirm essential Isaianic authorship of the entire work (i.e. that it was written or approved by Isaiah). Again, we appeal in part to the literary structure and purpose of the book, and to its historical development during Isaiah's ministry, to support this view. Our assessment is that the book as a whole demonstrates itself to have been written to Judahites in order to give them hope that the nation would be restored after the troubles with Babylon. The hope was to stem from the evidence of Isaiah's prior accurate ministry regarding Israel during the Assyrian crises. As we see the book, it possesses the following order:
- Title (1:1)
- Overview of Isaiah's ministry (1:2-6:13)
- Isaiah's response to the Assyrian crises (7:1-39:8)
- Isaiah's response to the Babylonian crises, including future exile (40:1-66:24)
Additionally, we affirm the inspiration and accuracy of all Scripture. The New Testament attributes both Isaiah 40-55 (e.g. Matt. 3:3; 8:17; 12:18-21; John 12:38) and Isaiah 56-66 (e.g. Rom. 10:20-21) to Isaiah himself, and we accept its statements as true. We do not believe that there is sufficient evidence to refute its claims.
Ra McLaughlin is Vice President of Finance and Administration at Third Millennium Ministries.