. . . I remain unconvinced that the expression אל מסתתר in Isa 45:15a refers to the lack of visible images of YHWH. If this were the case, I would have expected a verb that indicates visibility, or lack thereof, such as a verb derived from the root סתר, rather than a reflexive verb from the root ראה (“to hide”). Moreover, while it is indeed likely that the concept of a hidden god has counterparts in the neighbouring cultures, I hesitate to see the content of verse 15 as the result of foreign influence. Instead, the idea of God hiding himself, and in particular hiding his face, is integral to much biblical thought. Notably, God confesses that he hid his face from Zion-Jerusalem in Isa 54:8 (cf. Isa 59:2) and in the Judahite lament in Isa 64:6. It is also possible that the notion of God as a deity who hides himself in Isa 45:14 alludes to the inner-Isaianic idea that the God of Israel intervenes into the lives of is people (cf. Isa 28:12). Finally, it receives support from the imagery in 45:19 (see below). As to the geographical aspects of this verse, it is that the voice of doubt in verse 15a is a sign of the Judahite origin of the text (cf. Isa 40:27, above). As the rest of the passage does not share this sentiment, however, it can only very cautiously be argued that the content of verse 15 fits a Judahite origin.
The prophet is likely to remain the speaker in verses 16-17, and Jacob-Israel, spoken to directly in the m.pl., is the addressee (v. 17b). This change from addressing Jerusalem in verse 14 to addressing Jacob-Israel in verses 16-17 suggests that these two personae are parallel and, to a certain extent, interchangeable 9cf. Isa 40:27; 43:25-26). Verses 16-17 create a dichotomy between the idol makers and Jacob-Israel. While the former are ashamed and humiliated, the latter have been saved by YHWH and (therefore) will never again be ashamed and humiliated. It is unclear whether the idol makers and Israel constitute the same groups of people, the difference being past versus present-future, or whether they are two distinct but contemporary groups of people. While many scholars distinguish between two contemporary groups of people, such a distinction is, in my view, foreign to isa 40-55. Notably, Isa 42:24, another place where we hear the prophetic voice, assumes that it was Jacob-Israel who sinned (cf. above). I therefore suggest a chronological distinction. Jacob-Israel includes the idol makers who until now have been ashamed and humiliated. Now, however, as the result of God’s salvation, their situation has changed and so will their feelings. This interpretation is further supported by the response in the oracle in verses 18-19, where God declares that he never asked Jacob to seek “confusion” (תהו). As idol worship is termed confusion in Isa 41:29 and 44:9, this provides a link to the idol worshippers (in the past) and God’s promise for the future.
The divine response in verses 18-19 picks up on both the issue of idols (תהו) and that of God’s hiddenness. Verse 19ab states that God has neither spoken in secret (בסתר) nor “somewhere in a land of darkness” (במקום ארץ חשך). It is unwarranted to see this latte reference as a reference to Babylon. Rather, given the parallelism with the verse 19aa, this statement has the connotation of God speaking in a lucid and straight-forward manner. (Lena-Sofia Tiemeyer, For the Comfort of Zion: The Geographical and Theological Location of Isaiah 40-55 [Supplement to Vetus Testamentum 139; Leiden: Brill, 2011], 235-37)
