To complicate matters, the text of certain passages of crucial importance seems to be in need of emendation (cf. lxiii. 18); and it is practically certain that there are later interpolations. One can see how intricate the problem becomes, if Marti is right in denying so important a passage as lxiv. 10-12 to the author of the rest of the chapter, and assigning it to Maccabean times. But, though there are undoubted difficulties in the way, it seems not impossible to regard lvi.-lxvi. as, in the main, a unity, and its author as a contemporary of Malachi. In that case, the superstitious and idolatrous people, whose presence is at first sight so surprising in the post-exilic community, would be the descendants of the Jews who had not been carried into exile, and who, being but superficially touched, if at all, by the reformation of Josiah, would perpetuate ancient idolatrous practices into the post-exilic period. This prophecy begins with a word of assurance to the proselytes and eunuchs that, if they faithfully observe the Sabbath, they will not be excluded from participation in the temple worship, lvi. 1-8. But the general situation (in Judah) is deplorable. The spiritual leaders of the community are indolent and fond of pleasure, men of no conscience or ideal (cf. Mal. ii.), with the result that the truly godly are crushed out, lvi. 9-lvii. 2, and the old immoral idolatry is rampant, lvii. 3-13. The sinners will therefore be punished, but the godly whom they have persecuted will be comforted and saved, lvii. 14-21. The people, who have been zealously keeping fast-days, are surprised and vexed that Jehovah has not yet honoured their fidelity by sending happier times: the prophet replies that the real demands of Jehovah are not exhausted by ceremonial, but lie rather in the fulfilment of moral duty, and especially in the duty of practical love to the needy (lviii.). It is not the impotence of Jehovah, but the manifold sins of the people, that have kept back the day of salvation, lix. 1-15; but He will one day appear to punish His adversaries and redeem the penitent and faithful, lix. 16-21. Then the city of Jerusalem shall be glorious: her scattered children shall stream back to her, her walls shall be rebuilt by the gifts of the heathen nations, and she shall be mistress of the world, enjoying peace and light and prosperity (lx.). Again the good news is proclaimed: the Jews shall be, as it were, the priests of Jehovah for the whole world, Jerusalem shall be secure and fair and populous (lxi., lxii.). But if Judah is thus to prosper, her enemies must be destroyed, and their[1] destruction is described in lxiii. 1-6, a unique and powerful song of vengeance. [Footnote 1: The enemy is not Edom alone. Instead of "from Edom and Bozrah" in lxiii. 1_a_ should be read, "Who is this that comes _stained with red_, with garments redder than a _vine-dresser's_?"]