I apologize for not keeping up with the pace of reflections for Isaiah during Advent. I do hope your reading of it was a fruitful journey of faith in the Scriptures.
Since we are on the Eve of the Nativity, I would like to suggest another pattern of reading. Let us make our way through the letter to the Hebrews during these twelve days of Christmas. With thirteen chapters, we should finish on Epiphany.
A blessed Christmas to all who happen upon this blog.
Monday, December 24, 2007
Sunday, December 23, 2007
IC XC NIKA
Eucharistic bread in the Eastern Orthodox Church, so far as I understand the practice, is stamped with the following initials:
IC XC
NIKA
The first set of two letters are the Greek letters for the first and last letters of "Jesus." The second set of two letters are the Greek letters for the first and last letters of "Christ" (also "Messiah" and "Anointed One"). The last word, "nika" means "conquers" (see Romans 12:21, 1 John 5:4 and Romans 8:37). The verbal form of this word is all over 1 John and the Book of Revelation.
What wonderful words as we break the Bread: Jesus Christ Conquers!
IC XC
NIKA
The first set of two letters are the Greek letters for the first and last letters of "Jesus." The second set of two letters are the Greek letters for the first and last letters of "Christ" (also "Messiah" and "Anointed One"). The last word, "nika" means "conquers" (see Romans 12:21, 1 John 5:4 and Romans 8:37). The verbal form of this word is all over 1 John and the Book of Revelation.
What wonderful words as we break the Bread: Jesus Christ Conquers!
Monday, December 17, 2007
Second Isaiah
Some commentators refer to this section of Isaiah 40-55 (or 40-66) as “Second Isaiah” and date it to the time of Exile in Babylon. In this scenario, these words are directed at a people on whom God’s judgment and chastening have fallen. Thus these are words to those in Exile.
Chapters 36-39
Chapter 36
We take an “oracle break” and move into narrative mode for the next several chapters. The question at stake here is a central theological question for all time, namely: will we follow the first commandment or not (here, see Martin Luther’s treatment of the first commandment in the Large Catechism)? Will Judah trust in the LORD God or will it saddle up with Assyria?
Chapter 37
Hezekiah’s prayer is a beautiful one (37:16-20) and echoes much of the Old Testament tradition, asking God to save his people so that the world may know that He alone is the LORD. The LORD promises to defend Jerusalem against Assyria, for his down sake and for David’s sake (37:35).
Chapter 38
In this chapter, God turns back time itself as a sign (38:7-8). The last part of this chapter is a poem of sorts of Hezekiah, reflecting on his sickness and recovery (38:10-20).
Chapter 39
Chapter 39 ends on an ominous note. After showing a king of Babylon “all his house,” Isaiah warns of the coming Exile to Babylon.
We take an “oracle break” and move into narrative mode for the next several chapters. The question at stake here is a central theological question for all time, namely: will we follow the first commandment or not (here, see Martin Luther’s treatment of the first commandment in the Large Catechism)? Will Judah trust in the LORD God or will it saddle up with Assyria?
Chapter 37
Hezekiah’s prayer is a beautiful one (37:16-20) and echoes much of the Old Testament tradition, asking God to save his people so that the world may know that He alone is the LORD. The LORD promises to defend Jerusalem against Assyria, for his down sake and for David’s sake (37:35).
Chapter 38
In this chapter, God turns back time itself as a sign (38:7-8). The last part of this chapter is a poem of sorts of Hezekiah, reflecting on his sickness and recovery (38:10-20).
Chapter 39
Chapter 39 ends on an ominous note. After showing a king of Babylon “all his house,” Isaiah warns of the coming Exile to Babylon.
Sunday, December 16, 2007
Nicene Creed
During the liturgy this morning, I was struck by how deeply profound each article of the Nicene Creed is. It is truly beautiful--almost poetic--statement of faith. I could even see a series of classes or reflections (a Lenten series?) based completely on the Creed.
In an era when many churches are writing their own "creeds," I'll stay with the beautiful and poetic summaries of faith from the early ecumenical councils.
In an era when many churches are writing their own "creeds," I'll stay with the beautiful and poetic summaries of faith from the early ecumenical councils.
Friday, December 14, 2007
Easter: Resurrection Narratives and Book of Acts
During the Great 50 Days of Easter this Year we will be reading through the resurrection narratives in the four canonical Gospels, one Gospel each week. That will take us a little more than half-way through the Season of Easter. During the last weeks of Easter and the week following Pentecost, we will read through the Book of Acts, one chapter each day.
Join us as we behold our risen Lord and marvel at the stories of the early Church.
Join us as we behold our risen Lord and marvel at the stories of the early Church.
Lent: The Passion of our Lord Jesus according to St. Matthew
During the season of Lent this year we will be reading through the Passion of our Lord and Savior Jesus Christ according to St. Matthew. Each day we will read only a few verses and ruminate on these verses for an extended period of time. What might it mean for us to move slowly through the details of our Lord's passion?
An exception is Sunday. In many ways, Sunday is always an exception. For even during the more somber season of Lent, Sunday screams forth: "Resurrection! Empty tomb! New life!" For every Sunday is a Day of Resurrection. In the Eucharistic prayer we pray: "...who on this day overcame death and the grave." On Sunday we will read the Gospel readings assigned for this year, most of which come from the Gospel according to St. John. We will meet a host of interesting characters for whom the encounter with the one who IS the Resurrection and the Life was a life-changing event.
Let us walk with Nicodemus at night, the Samaritan woman at the well, the blind man who regains his sight and Lazarus, freshly raised from the dead. And let us kneel at the foot of the cross and fall down with awe at the entrance to the empty tomb, beholding the mystery of the Passion of Christ our God.
An exception is Sunday. In many ways, Sunday is always an exception. For even during the more somber season of Lent, Sunday screams forth: "Resurrection! Empty tomb! New life!" For every Sunday is a Day of Resurrection. In the Eucharistic prayer we pray: "...who on this day overcame death and the grave." On Sunday we will read the Gospel readings assigned for this year, most of which come from the Gospel according to St. John. We will meet a host of interesting characters for whom the encounter with the one who IS the Resurrection and the Life was a life-changing event.
Let us walk with Nicodemus at night, the Samaritan woman at the well, the blind man who regains his sight and Lazarus, freshly raised from the dead. And let us kneel at the foot of the cross and fall down with awe at the entrance to the empty tomb, beholding the mystery of the Passion of Christ our God.
Thursday, December 13, 2007
Chapters 34-35
Chapter 34
Things get really bloody really fast in this chapter. What do we make of this comprehensive bloodbath? Here it must be said that there is good news in God’s complete victory. God’s enemies will not, ultimately, stand. He will vanquish them forever. “No Kingdom There” becomes a sneering name for all who oppose the LORD (34:12) (NRSV Oxford Annotated notes, p. 911 OT).
Chapter 35
From the devastation wrought in chapter 34 and the comprehensive destruction comes hope and life—even in the desert. This chapter almost anticipates the “homecoming” of the exiles by the hand of Cyrus of Persia.
The words “He will come and save you” (35:4) resonate with the pronouncement of what the Messiah Emmanuel will do (cf. Matthew 1:21). Not only will the crippled, blind and deaf be made whole, but the whole creation will burst forth in abundance (35:5-7).
This chapter is the reading for the third Sunday of Advent.
Things get really bloody really fast in this chapter. What do we make of this comprehensive bloodbath? Here it must be said that there is good news in God’s complete victory. God’s enemies will not, ultimately, stand. He will vanquish them forever. “No Kingdom There” becomes a sneering name for all who oppose the LORD (34:12) (NRSV Oxford Annotated notes, p. 911 OT).
Chapter 35
From the devastation wrought in chapter 34 and the comprehensive destruction comes hope and life—even in the desert. This chapter almost anticipates the “homecoming” of the exiles by the hand of Cyrus of Persia.
The words “He will come and save you” (35:4) resonate with the pronouncement of what the Messiah Emmanuel will do (cf. Matthew 1:21). Not only will the crippled, blind and deaf be made whole, but the whole creation will burst forth in abundance (35:5-7).
This chapter is the reading for the third Sunday of Advent.
Chapters 30-33
Chapter 30
As help against the dreaded Assyria, Israel considers help from Egypt, a plan that is ultimately destined for failure, because it is not of the LORD (30:1). The people are Israel are described as rebellious and faithless children, children who are deaf to the LORD’s instruction.
Here I am reminded of how often as young children our parents ask us, “Are you listening?” Often we hear but do not listen to the instruction of God. God has made plain his intentions through the Scriptures and in the sending of his Son. But are we listening? Are we at least daily listening to God’s teaching through prayer and Scripture?
Chapter 31
Judah is chastised for seeking help with “powers” and nations other than the LORD (cf. 7:10-16, the reading for the fourth Sunday of Advent). As the mighty Assyrian empire declined, Egypt for a time filled the power vacuum, so they were an attractive ally. The LORD God, however is the one who wields true power (31:3).
Chapter 32
Chapter 32 holds out hope that there will be (some) faithful kings in the Southern Kingdom of Judah. The sins highlighted remain those against the poor and weak (32:7), but also the sin of apathy/complacency (32:11). When a spirit from on high (aleynu ruach) is poured out upon the people then things will change (32:15-20).
Perhaps this chapter is an invitation to lift our eyes heavenward, from where our redemption comes. Indeed, during Advent we find ourselves with our “heads in the clouds” as we await the return of our promised Redeemer.
Chapter 33
Chapter 33 may have been used in a Temple service in later (post-exilic) times (NRSV, Oxford Annotated Bible, notes, p. 908 OT). As such, the victorious imagery of Jerusalem and the Temple make sense (33:20). The language is more than beautiful in its longing for the LORD’s salvation: “Be our arm every morning, our salvation in the time of trouble” (33:2). There are of course resonances with the Crucifixion in 33:10: “Now I will arise…now I will lift myself up; now I will be exalted.” We are even given instructions for living in God’s kingdom (33:14-16).
We are now halfway through the chapters of Isaiah and nearly mid-way through Advent this year.
As help against the dreaded Assyria, Israel considers help from Egypt, a plan that is ultimately destined for failure, because it is not of the LORD (30:1). The people are Israel are described as rebellious and faithless children, children who are deaf to the LORD’s instruction.
Here I am reminded of how often as young children our parents ask us, “Are you listening?” Often we hear but do not listen to the instruction of God. God has made plain his intentions through the Scriptures and in the sending of his Son. But are we listening? Are we at least daily listening to God’s teaching through prayer and Scripture?
Chapter 31
Judah is chastised for seeking help with “powers” and nations other than the LORD (cf. 7:10-16, the reading for the fourth Sunday of Advent). As the mighty Assyrian empire declined, Egypt for a time filled the power vacuum, so they were an attractive ally. The LORD God, however is the one who wields true power (31:3).
Chapter 32
Chapter 32 holds out hope that there will be (some) faithful kings in the Southern Kingdom of Judah. The sins highlighted remain those against the poor and weak (32:7), but also the sin of apathy/complacency (32:11). When a spirit from on high (aleynu ruach) is poured out upon the people then things will change (32:15-20).
Perhaps this chapter is an invitation to lift our eyes heavenward, from where our redemption comes. Indeed, during Advent we find ourselves with our “heads in the clouds” as we await the return of our promised Redeemer.
Chapter 33
Chapter 33 may have been used in a Temple service in later (post-exilic) times (NRSV, Oxford Annotated Bible, notes, p. 908 OT). As such, the victorious imagery of Jerusalem and the Temple make sense (33:20). The language is more than beautiful in its longing for the LORD’s salvation: “Be our arm every morning, our salvation in the time of trouble” (33:2). There are of course resonances with the Crucifixion in 33:10: “Now I will arise…now I will lift myself up; now I will be exalted.” We are even given instructions for living in God’s kingdom (33:14-16).
We are now halfway through the chapters of Isaiah and nearly mid-way through Advent this year.
Tuesday, December 11, 2007
Chapters 28-29
Chapter 28
We are invited to consider God’s judgment upon Ephraim (Samaria), which was destroyed and whose people were sent into exile in Assyria. The judgment, however, also extends to the southern kingdom of Judah. God is compared with a farmer, who in fact knows what he is doing (28:23-29).
Don’t we often shortchange God in this respect? Rather than asking God to change this or that, what might it mean to be attentive to what God is doing and saying in the present moment? Here I think of Moses, who fled to the wilderness and married the daughter of the priest of Midian. I have to imagine that during this time God was quietly preparing him for the Exodus sojourn, long before the theopany in the burning bush (cf. Exodus 2-3).
Chapter 29
One theme in Isaiah seems to be God’s disdain for inauthentic worship (29:13). By “inauthentic,” I mean worship that is divorced from amendment of life and true repentance. Authentice worship is worship in both Temple and daily life.
There is a share reorientation here. We are invited to remember just who is the potter and who is the clay (29:16).
In words that echo the Beatitudes (Matthew 5:1-12ff) and other parts of Jesus’ healing ministry in the gospels, we are given a vision of a world utterly transformed by the LORD’s presence.
Prayer: LORD God of heaven and earth, we confess that we often honor you with our lips while our hearts are far from you. Shape us into your new creation, that our worship may be on our lips, in our hearts, and in our lives. May we reflect your glory in all that we do; through Jesus Christ our Lord. Amen.
We are invited to consider God’s judgment upon Ephraim (Samaria), which was destroyed and whose people were sent into exile in Assyria. The judgment, however, also extends to the southern kingdom of Judah. God is compared with a farmer, who in fact knows what he is doing (28:23-29).
Don’t we often shortchange God in this respect? Rather than asking God to change this or that, what might it mean to be attentive to what God is doing and saying in the present moment? Here I think of Moses, who fled to the wilderness and married the daughter of the priest of Midian. I have to imagine that during this time God was quietly preparing him for the Exodus sojourn, long before the theopany in the burning bush (cf. Exodus 2-3).
Chapter 29
One theme in Isaiah seems to be God’s disdain for inauthentic worship (29:13). By “inauthentic,” I mean worship that is divorced from amendment of life and true repentance. Authentice worship is worship in both Temple and daily life.
There is a share reorientation here. We are invited to remember just who is the potter and who is the clay (29:16).
In words that echo the Beatitudes (Matthew 5:1-12ff) and other parts of Jesus’ healing ministry in the gospels, we are given a vision of a world utterly transformed by the LORD’s presence.
Prayer: LORD God of heaven and earth, we confess that we often honor you with our lips while our hearts are far from you. Shape us into your new creation, that our worship may be on our lips, in our hearts, and in our lives. May we reflect your glory in all that we do; through Jesus Christ our Lord. Amen.
Chapters 26-27
Chapter 26
Given the vision of the LORD’s victory in chapter 25, we are invited to “sing along,” so to speak, in chapter 26 and to trust in the LORD God, the rock, forever (26:4). The occasion of the LORD’s triumph and victory are cause for this song and we long for him (26:9). What is remarkable is the persistence of the author. In spite of all the kings and rulers of the earth, we are invited by him (with him?) acknowledge the LORD alone (26:13). Even the dead shall join this song of praise (26:19), calling to mind the vision given to Ezekiel (Ezekiel 37). All that has been done will be disclosed on the Day of the Lord (26:21).
Chapter 27
The image of the vineyard reappears in this chapter and the LORD himself is asserted as its keeper (27:2-3). Israel is vindicated again in its vocation to be a light and blessing to the nations (27:6). Hope is given for the return of the people of the Northern Kingdom of Israel, whom Assyria had conquered in 721 BC (27:12). The image of a thresher (cf. Matthew 3:12) is used of the LORD to describe his activity of gathering his people from Egypt and Assyria.
This is a wonderful image as we also apply it to the church, as the elect are gathered from every nation on the planet to give honor and glory to the King. In fact, in a certain sense, this happens every time the Faithful are gathered in God’s name. That is why the liturgy may be described as the place where heaven kisses earth.
Given the vision of the LORD’s victory in chapter 25, we are invited to “sing along,” so to speak, in chapter 26 and to trust in the LORD God, the rock, forever (26:4). The occasion of the LORD’s triumph and victory are cause for this song and we long for him (26:9). What is remarkable is the persistence of the author. In spite of all the kings and rulers of the earth, we are invited by him (with him?) acknowledge the LORD alone (26:13). Even the dead shall join this song of praise (26:19), calling to mind the vision given to Ezekiel (Ezekiel 37). All that has been done will be disclosed on the Day of the Lord (26:21).
Chapter 27
The image of the vineyard reappears in this chapter and the LORD himself is asserted as its keeper (27:2-3). Israel is vindicated again in its vocation to be a light and blessing to the nations (27:6). Hope is given for the return of the people of the Northern Kingdom of Israel, whom Assyria had conquered in 721 BC (27:12). The image of a thresher (cf. Matthew 3:12) is used of the LORD to describe his activity of gathering his people from Egypt and Assyria.
This is a wonderful image as we also apply it to the church, as the elect are gathered from every nation on the planet to give honor and glory to the King. In fact, in a certain sense, this happens every time the Faithful are gathered in God’s name. That is why the liturgy may be described as the place where heaven kisses earth.
Chapters 24-25
Some commentators describe chapters 24-27 as the “Isaiah Apocalypse.” Unsure of when to date these chapters (but probably after the Exile), they point to a future time and are filled with rich imagery.
The word “apocalypse” is the same word translated “Revelation” for the title of the last book of the Bible. Some call it by its original name: the Apocalypse of John. Its sense is captured in that word “revelation,” as in “disclosure.” Things are finally revealed for what they really are, the “truly true” and the “really real” are laid bare.
Chapter 24
The first thing that strikes us in this mini-Apocalypse is that the LORD’s actions are comprehensive—they include everyone (24:2-3). The indictment is made: God’s covenant has been violated and the consequences are comprehensive, extending to the whole earth (24:5; cf. vv.19-20). The judgment of heaven and earth are placed together and this judgment is thorough (24:21-23).
Chapter 25
The beginning of this chapter almost seems to be an interruption from the flow of verse in chapter 24. Its form recalls that of the Psalms in its poetic and hymnic character of praise of God (25:1-5). The subject shifts from the first person in these verses to a feast of cosmic dimensions (25:6-9). These are verses that are read on All Saints’ Day and Easter Day in Year B of the lectionary and on Easter evening all three years. Indeed, one cannot help but read these verses and think of our Lord Jesus’ resurrection victory. This is, for that very reason, also a beautiful and appropriate text for funerals.
The word “apocalypse” is the same word translated “Revelation” for the title of the last book of the Bible. Some call it by its original name: the Apocalypse of John. Its sense is captured in that word “revelation,” as in “disclosure.” Things are finally revealed for what they really are, the “truly true” and the “really real” are laid bare.
Chapter 24
The first thing that strikes us in this mini-Apocalypse is that the LORD’s actions are comprehensive—they include everyone (24:2-3). The indictment is made: God’s covenant has been violated and the consequences are comprehensive, extending to the whole earth (24:5; cf. vv.19-20). The judgment of heaven and earth are placed together and this judgment is thorough (24:21-23).
Chapter 25
The beginning of this chapter almost seems to be an interruption from the flow of verse in chapter 24. Its form recalls that of the Psalms in its poetic and hymnic character of praise of God (25:1-5). The subject shifts from the first person in these verses to a feast of cosmic dimensions (25:6-9). These are verses that are read on All Saints’ Day and Easter Day in Year B of the lectionary and on Easter evening all three years. Indeed, one cannot help but read these verses and think of our Lord Jesus’ resurrection victory. This is, for that very reason, also a beautiful and appropriate text for funerals.
Chapters 22-23
Chapter 22
Reference is made to fortifications made for Jerusalem, but such fortifications do not replace fidelity to God (22:9b-11). Indeed, one of the messages of Isaiah seems to be that the people do not “get” what God desires. They give empty worship; God desires justice and care for the poor, the orphan and the widow. They desire careful military fortifications of Jerusalem; God desires faithfulness.
The words forecasting Exile are violent ones. In his words to the steward, we hear echoes of God’s judgment upon all the people: The LORD is about to hurl you away violently, my fellow (22:17). The LORD will bring down and raise up whomever he wishes. In this case, Eliakim shall receive the “key of David” (cf. the verse in O Come, O Come, Emmanuel, where the “key of David” is made as a reference to Christ). Later this display of the LORD’s sovereignty over the nations will be displayed in his choosing of Cyrus of Persia to bring God’s people back from Exile.
Chapter 23
In the oracle concerning Tyre again the LORD asserts his reign and dominion, bringing down the proud (23:9). The last verses of this chapter are strange to the ears, but the sense seems to be that even the wealth gathered through sordid gain will eventually be for the LORD (23:14-18). Again, the message seems to be: the LORD is King.
These are helpful Advent words, for us, I think, especially when paired with John the Baptist’s call to “repent” on the second Sunday of Advent. Indeed, one could almost say the whole of one’s life is simply an extended reflection and practice of living out the first commandment. I am the LORD your God; you shall have no other gods before me. Perhaps it is during this time of year, when our thoughts are consumed with everything other than God that these words need to be “on our lips and in our hearts” (Romans 10:8).
Reference is made to fortifications made for Jerusalem, but such fortifications do not replace fidelity to God (22:9b-11). Indeed, one of the messages of Isaiah seems to be that the people do not “get” what God desires. They give empty worship; God desires justice and care for the poor, the orphan and the widow. They desire careful military fortifications of Jerusalem; God desires faithfulness.
The words forecasting Exile are violent ones. In his words to the steward, we hear echoes of God’s judgment upon all the people: The LORD is about to hurl you away violently, my fellow (22:17). The LORD will bring down and raise up whomever he wishes. In this case, Eliakim shall receive the “key of David” (cf. the verse in O Come, O Come, Emmanuel, where the “key of David” is made as a reference to Christ). Later this display of the LORD’s sovereignty over the nations will be displayed in his choosing of Cyrus of Persia to bring God’s people back from Exile.
Chapter 23
In the oracle concerning Tyre again the LORD asserts his reign and dominion, bringing down the proud (23:9). The last verses of this chapter are strange to the ears, but the sense seems to be that even the wealth gathered through sordid gain will eventually be for the LORD (23:14-18). Again, the message seems to be: the LORD is King.
These are helpful Advent words, for us, I think, especially when paired with John the Baptist’s call to “repent” on the second Sunday of Advent. Indeed, one could almost say the whole of one’s life is simply an extended reflection and practice of living out the first commandment. I am the LORD your God; you shall have no other gods before me. Perhaps it is during this time of year, when our thoughts are consumed with everything other than God that these words need to be “on our lips and in our hearts” (Romans 10:8).
Saturday, December 8, 2007
Aslan is on the move
I just finished reading through C.S. Lewis's The Lion, the Witch and the Wardrobe from his Chronicles of Narnia series with my son. The part that always strikes me, besides the Stone Table and Aslan's triumph there, is when Aslan is first mentioned by the characters in the story.
I think it is Mr. or Mrs. Beaver who first alerts the children: "Aslan is on the move." What hauntingly beautiful words. I think they serve well as an Advent verse as well: "Aslan is on the move."
I think it is Mr. or Mrs. Beaver who first alerts the children: "Aslan is on the move." What hauntingly beautiful words. I think they serve well as an Advent verse as well: "Aslan is on the move."
Kept the folded grave clothes where thy body lay...
One of the most remarkable things about presiding at Holy Communion is that I get to dwell near the empty tomb each and every week.
This past Sunday as I was resetting the Table following the Meal and unfolding the veil, the line from the hymn Thine is the Glory echoed through my head: "...kept the folded graveclothes where thy Body lay."
Many of the linens used for Holy Communion bear names that make us think of death: pall, corporal, veil. How fitting that as we celebrate the One who died and is risen, as we taste his flesh and drink his blood, that we do so mindful of the place where He "trampled down death by death": the empty tomb of Easter morning.
This past Sunday as I was resetting the Table following the Meal and unfolding the veil, the line from the hymn Thine is the Glory echoed through my head: "...kept the folded graveclothes where thy Body lay."
Many of the linens used for Holy Communion bear names that make us think of death: pall, corporal, veil. How fitting that as we celebrate the One who died and is risen, as we taste his flesh and drink his blood, that we do so mindful of the place where He "trampled down death by death": the empty tomb of Easter morning.
Thursday, December 6, 2007
Chapters 18-21
Chapter 18
Egypt and Ethopia are now brought into the picture. Caution, however, is given, since God is the one in charge and will do things in his good time (18:4). These too will bring gifts and honor the LORD on Mount Zion (18:7). Here I cannot help but think of the best of the nations streaming to the New Jerusalem in Revelation 21:24-26.
Chapter 19
In words that call to mind the earlier Exodus deliverance, the great Nile will be dried up (cf. the plagues in Exodus 7-12) and Pharaoh’s magicians will be rendered fools (ya’al) (19:11-15). The LORD’s glory and presence will extend even into Egypt (19:19-22).
Chapter 20
This short chapter pictures naked and shoeless Isaiah. It is not unusual for God to call prophets to live in their person his Word. Indeed, when we find the phrase “the word of the LORD came to [the prophets],” it is better translated “the word of the LORD happened to the prophet.” It is not just the words of the mouth of the prophets that the davar Adonai (word of the LORD) happened to, but to their entire person. One only has to consider Hosea, for example, who was called to live out in his life God’s words of grace and judgment by marrying the unfaithful Gomer.
Chapter 21
This is a difficult chapter. What can be said about is that the prophet and his hearers await the fall of Babylon the great (21:9), so perhaps the call here is a call to patient faithfulness, patient waiting for the LORD. The LORD will indeed vindicate his people, but on his time schedule, not ours. What does it mean to be a watcher and sentinel? Perhaps the parable of the virgins is instructive here (Matthew 25:1-13).
Egypt and Ethopia are now brought into the picture. Caution, however, is given, since God is the one in charge and will do things in his good time (18:4). These too will bring gifts and honor the LORD on Mount Zion (18:7). Here I cannot help but think of the best of the nations streaming to the New Jerusalem in Revelation 21:24-26.
Chapter 19
In words that call to mind the earlier Exodus deliverance, the great Nile will be dried up (cf. the plagues in Exodus 7-12) and Pharaoh’s magicians will be rendered fools (ya’al) (19:11-15). The LORD’s glory and presence will extend even into Egypt (19:19-22).
Chapter 20
This short chapter pictures naked and shoeless Isaiah. It is not unusual for God to call prophets to live in their person his Word. Indeed, when we find the phrase “the word of the LORD came to [the prophets],” it is better translated “the word of the LORD happened to the prophet.” It is not just the words of the mouth of the prophets that the davar Adonai (word of the LORD) happened to, but to their entire person. One only has to consider Hosea, for example, who was called to live out in his life God’s words of grace and judgment by marrying the unfaithful Gomer.
Chapter 21
This is a difficult chapter. What can be said about is that the prophet and his hearers await the fall of Babylon the great (21:9), so perhaps the call here is a call to patient faithfulness, patient waiting for the LORD. The LORD will indeed vindicate his people, but on his time schedule, not ours. What does it mean to be a watcher and sentinel? Perhaps the parable of the virgins is instructive here (Matthew 25:1-13).
Wednesday, December 5, 2007
Chapters 13-17
Chapter 13
The LORD musters his army for battle, but the warriors come from a distant land (13:4-5). We are again given insight into the cosmic dimensions of the LORD’s sovereignty (cf. the Letter to the Colossians). In this chapter the “day of the LORD” (yom Adonai) is described as a day to be feared (13:6ff; cf. Joel 2:31). It is a day of judgment, but also of the vindication of the LORD.
Chapter 14
The vindication of the LORD is not separate from the vindication of his people, however. Israel/Jacob will be restored, joined by “aliens” (Gentiles?) and will rule over those who oppressed them (14:1-2), so much so that they will taunt the Great Babylon (14:4). God’s business, as it were, is bringing down those who wrongly assert their place in the heavens, that is, in God’s place (14:12-15; cf. the tower of Babel in Genesis 11). If Israel and Judah’s punishment seemed severe, it will be eclipsed by Babylon’s, who will be “swept with the broom of destruction” (14:23). Assyria (14:25-27) and the Philistines (14:29-31) will face similar fates. Zion is again established as a place of refuge for the needy (ani) (14:32).
Chapters 15 and 16
Moab’s fate is described next. What is striking is that provision is made for the outcasts of Moab (16:4). Once the oppressor has been defeated, then a throne in the tent of David will be established (16:5). Even with this “promise in the middle,” Moab’s fate looks bleak (16:13). Is it possible the “Moabite remnant” and the “throne in the tent of David” might be allusions to Ruth the Moabitess who was joined to Boaz and Bethlehem and became King David’s great-grandmother? (Ruth 4:21-22)
Chapter 17
God’s judgment is thorough, extending northward to Damascus (cf. present-day Syria). Chapter 17 contains both words of judgment and hope. On the one hand, there is judgment upon false gods and idols (17:8), but in leaving behind these graven images and idolatrous places of worship they will again regard (look to, sha-a) their Maker (literally: the one who fashioned them from the ground), the Holy One of Israel (17:7).
The LORD musters his army for battle, but the warriors come from a distant land (13:4-5). We are again given insight into the cosmic dimensions of the LORD’s sovereignty (cf. the Letter to the Colossians). In this chapter the “day of the LORD” (yom Adonai) is described as a day to be feared (13:6ff; cf. Joel 2:31). It is a day of judgment, but also of the vindication of the LORD.
Chapter 14
The vindication of the LORD is not separate from the vindication of his people, however. Israel/Jacob will be restored, joined by “aliens” (Gentiles?) and will rule over those who oppressed them (14:1-2), so much so that they will taunt the Great Babylon (14:4). God’s business, as it were, is bringing down those who wrongly assert their place in the heavens, that is, in God’s place (14:12-15; cf. the tower of Babel in Genesis 11). If Israel and Judah’s punishment seemed severe, it will be eclipsed by Babylon’s, who will be “swept with the broom of destruction” (14:23). Assyria (14:25-27) and the Philistines (14:29-31) will face similar fates. Zion is again established as a place of refuge for the needy (ani) (14:32).
Chapters 15 and 16
Moab’s fate is described next. What is striking is that provision is made for the outcasts of Moab (16:4). Once the oppressor has been defeated, then a throne in the tent of David will be established (16:5). Even with this “promise in the middle,” Moab’s fate looks bleak (16:13). Is it possible the “Moabite remnant” and the “throne in the tent of David” might be allusions to Ruth the Moabitess who was joined to Boaz and Bethlehem and became King David’s great-grandmother? (Ruth 4:21-22)
Chapter 17
God’s judgment is thorough, extending northward to Damascus (cf. present-day Syria). Chapter 17 contains both words of judgment and hope. On the one hand, there is judgment upon false gods and idols (17:8), but in leaving behind these graven images and idolatrous places of worship they will again regard (look to, sha-a) their Maker (literally: the one who fashioned them from the ground), the Holy One of Israel (17:7).
Chapters 9-12
Chapter 9
Chapter 9 begins with a verse that fore-echoes Matthew 4:15-16 as “Galilee of the Gentiles” is prepared for the Messiah. “The Galilee,” of course, is the locus for much of Jesus’ ministry (9:1). St. Matthew employs quotations from Isaiah very regularly; in our study there will be quite a bit of back and forth between Isaiah and St. Matthew. In fact, it might be a helpful exercise to read Isaiah and St. Matthew together this Advent.
“The people who walked in darkness have seen a great light...” (9:2). This verse has been the subject of many songs within the Christian tradition. One of my favorites is a simple one that goes, “Arise, Shine! Your light has come. The people dwelling in darkness have seen a great light. The Angel said a baby will be born and you will call his name Immanuel. He will save the world from its sin. Open up your heart and let the Christ child in” (http://speedwood.com/aboutmusic/lyrics/ariseshine.php).
The breaking of the yoke of the burden of the people “as on the day of Midian” (9:4) recalls Gideon’s victory at the hand of God in Judges 7:15-25. This is a quite moving scene in which the trumpets are blasted, the pots broken, and the torches lit. Again, light triumphs over darkness.
“For a child has been born to us...” (9:6-7). So begins many popular Christmas cantatas and musicals. What I remember most about these from childhood is the sense in which these words pierce the air of foreboding darkness, almost chasing it away with their light.
But this One who is to come is not without the strong arm of judgment. It is God who through the nations has judged his people (9:11-12). The phrase “his hand is stretched out still” (9:12) occurs throughout this chapter (9:17, 21) and in the next (10:4).
Chapter 10
In chapter 10 we are again oriented to one of the central sins of the people: namely their oppression of the needy, the poor, the widow, the orphan (10:1-2).
Assyria becomes the instrument of God’s chastening of his people (10:5-6). This is not a new concept. The one who is Lord of heaven and earth uses and chooses whomever he wants to (nation, leader, etc.) to bring about his will. Indeed, later we will hear of Cyrus of Persia called the LORD’s “anointed” one. What has happened to the northern kingdom of Israel by Assyria will also happen to the southern Kingdom of Judah (10:11) by Babylon. No one is fully exempt from God’s judgment because to presume so would be an infringement upon God’s sovereignty and a violation of the first commandment.
The people will be purged (10:16-19) and yet a remnant will remain “in truth” (10:20-23). The hope, of course, in all of this, is that the LORD is the one in charge. The same one who commands the nations against God’s people of Israel and Judah will also command the nations for their deliverance (10:24-27). The image of a hacking ax is used to describe the work of the LORD in clearing the thickets (10:33-34).
Chapter 11
Hope! A shoot shall come from the stump of Jesse, a branch from his roots (11:1). Really? It seemed that in exile and in first century Palestine that Jesse’s line, King David’s dynasty was indeed a stump, with no hope of further growth. But into these two realities the LORD intrudes this message of hope: a branch will arise from King David’s line. The connection to Jesus here is at least twofold. The first is that Jesus is of the line and lineage of David. St. Matthew patiently traces Jesus’ lineage to the mighty King David. The second is more of a play on words. The “Branch” (netser, nezer) comes from “Branch-town” (Nazareth). Jesus is both born in the City of David (Bethlehem) but is “from” Branch-town (Nazareth).
The sevenfold description of the Spirit (11:2) is used of this Branch and is used in our services of Holy Baptism and affirmation of Baptism (confirmation).
The good news is that this Branch will not judge by worldly standards but with righteousnes (tsadeek) and with uprightness (meshar) he will judge the meek (11:3-4). But this is no weak Branch. The description of the Branch is that hew will strike the earth with the rod of his mouth (11:4), calling to mind both the Psalm that speaks of the voice of the LORD breaking the cedars of Lebanon (Psalm 29:5) and the description of the Son of Man with a two-edged sword coming from his mouth in Revelation 1:16.
This Branch is clothed with righteousness and faithfulness as the belts with which he girds himself (11:5). Here I cannot help but think of Christ Jesus on the cross, stripped and humiliated, whose only clothing are righteousness, for He is without sin, and faithfulness, for He is perfectly obedient to his Father.
The whole creation is transformed with the coming of this Branch. Predators lie down with their prey; dangerous animals feed beside grazers (11:6-7). Images of the Nativity of our Lord echo here, as the Lion of the tribe of Judah makes his bed in the midst of simple barn beasts. It is this infant who dares to play over the hole of dangerous serpents (11:8-9; cf. Genesis 3:15), shedding light on the victory of the Cross whereby the heel of the new Adam, Christ, is struck by the serpent of old (Satan). However this serpent’s head is crushed by Christ is his cruciform victory.
Finally, there is a flood. Unlike the first flood, however, the earth will be flooded with the knowledge of the LORD (de-a et Adonai) (11:9). During this time of flooding, the Branch will stand as an ensign to the peoples (11:10). A remnant will be recovered and a highway in the desert will be built (11:11, 16; cf. 40:3).
Chapter 12
Chapter 12 has almost a poetic or hymnic character to it, echoing the Psalms, as the author rejoices in God who IS his salvation (yeshua, from which we get the Old Testament name “Joshua” and the New Testament name “Jesus”) (12:2). The following verses also echo Psalm verses (12:3-4), and the last verse of this chapter confesses that the Holy One of Israel (a typical name for God in this book) is in the midst of Zion (12:6).
Chapter 9 begins with a verse that fore-echoes Matthew 4:15-16 as “Galilee of the Gentiles” is prepared for the Messiah. “The Galilee,” of course, is the locus for much of Jesus’ ministry (9:1). St. Matthew employs quotations from Isaiah very regularly; in our study there will be quite a bit of back and forth between Isaiah and St. Matthew. In fact, it might be a helpful exercise to read Isaiah and St. Matthew together this Advent.
“The people who walked in darkness have seen a great light...” (9:2). This verse has been the subject of many songs within the Christian tradition. One of my favorites is a simple one that goes, “Arise, Shine! Your light has come. The people dwelling in darkness have seen a great light. The Angel said a baby will be born and you will call his name Immanuel. He will save the world from its sin. Open up your heart and let the Christ child in” (http://speedwood.com/aboutmusic/lyrics/ariseshine.php).
The breaking of the yoke of the burden of the people “as on the day of Midian” (9:4) recalls Gideon’s victory at the hand of God in Judges 7:15-25. This is a quite moving scene in which the trumpets are blasted, the pots broken, and the torches lit. Again, light triumphs over darkness.
“For a child has been born to us...” (9:6-7). So begins many popular Christmas cantatas and musicals. What I remember most about these from childhood is the sense in which these words pierce the air of foreboding darkness, almost chasing it away with their light.
But this One who is to come is not without the strong arm of judgment. It is God who through the nations has judged his people (9:11-12). The phrase “his hand is stretched out still” (9:12) occurs throughout this chapter (9:17, 21) and in the next (10:4).
Chapter 10
In chapter 10 we are again oriented to one of the central sins of the people: namely their oppression of the needy, the poor, the widow, the orphan (10:1-2).
Assyria becomes the instrument of God’s chastening of his people (10:5-6). This is not a new concept. The one who is Lord of heaven and earth uses and chooses whomever he wants to (nation, leader, etc.) to bring about his will. Indeed, later we will hear of Cyrus of Persia called the LORD’s “anointed” one. What has happened to the northern kingdom of Israel by Assyria will also happen to the southern Kingdom of Judah (10:11) by Babylon. No one is fully exempt from God’s judgment because to presume so would be an infringement upon God’s sovereignty and a violation of the first commandment.
The people will be purged (10:16-19) and yet a remnant will remain “in truth” (10:20-23). The hope, of course, in all of this, is that the LORD is the one in charge. The same one who commands the nations against God’s people of Israel and Judah will also command the nations for their deliverance (10:24-27). The image of a hacking ax is used to describe the work of the LORD in clearing the thickets (10:33-34).
Chapter 11
Hope! A shoot shall come from the stump of Jesse, a branch from his roots (11:1). Really? It seemed that in exile and in first century Palestine that Jesse’s line, King David’s dynasty was indeed a stump, with no hope of further growth. But into these two realities the LORD intrudes this message of hope: a branch will arise from King David’s line. The connection to Jesus here is at least twofold. The first is that Jesus is of the line and lineage of David. St. Matthew patiently traces Jesus’ lineage to the mighty King David. The second is more of a play on words. The “Branch” (netser, nezer) comes from “Branch-town” (Nazareth). Jesus is both born in the City of David (Bethlehem) but is “from” Branch-town (Nazareth).
The sevenfold description of the Spirit (11:2) is used of this Branch and is used in our services of Holy Baptism and affirmation of Baptism (confirmation).
The good news is that this Branch will not judge by worldly standards but with righteousnes (tsadeek) and with uprightness (meshar) he will judge the meek (11:3-4). But this is no weak Branch. The description of the Branch is that hew will strike the earth with the rod of his mouth (11:4), calling to mind both the Psalm that speaks of the voice of the LORD breaking the cedars of Lebanon (Psalm 29:5) and the description of the Son of Man with a two-edged sword coming from his mouth in Revelation 1:16.
This Branch is clothed with righteousness and faithfulness as the belts with which he girds himself (11:5). Here I cannot help but think of Christ Jesus on the cross, stripped and humiliated, whose only clothing are righteousness, for He is without sin, and faithfulness, for He is perfectly obedient to his Father.
The whole creation is transformed with the coming of this Branch. Predators lie down with their prey; dangerous animals feed beside grazers (11:6-7). Images of the Nativity of our Lord echo here, as the Lion of the tribe of Judah makes his bed in the midst of simple barn beasts. It is this infant who dares to play over the hole of dangerous serpents (11:8-9; cf. Genesis 3:15), shedding light on the victory of the Cross whereby the heel of the new Adam, Christ, is struck by the serpent of old (Satan). However this serpent’s head is crushed by Christ is his cruciform victory.
Finally, there is a flood. Unlike the first flood, however, the earth will be flooded with the knowledge of the LORD (de-a et Adonai) (11:9). During this time of flooding, the Branch will stand as an ensign to the peoples (11:10). A remnant will be recovered and a highway in the desert will be built (11:11, 16; cf. 40:3).
Chapter 12
Chapter 12 has almost a poetic or hymnic character to it, echoing the Psalms, as the author rejoices in God who IS his salvation (yeshua, from which we get the Old Testament name “Joshua” and the New Testament name “Jesus”) (12:2). The following verses also echo Psalm verses (12:3-4), and the last verse of this chapter confesses that the Holy One of Israel (a typical name for God in this book) is in the midst of Zion (12:6).
Monday, December 3, 2007
Chapters 6-8
Chapter 6
For the context of Uzziah, the death of whom marks the beginning of this chapter, see 2 Chronicles 26.
Chapter 6 narrates one of the most memorable parts of the Bible: the vision of God in the Temple. The description almost takes our breath away as we are reminded that God is so much more magnificent and glorious than we can imagine or comprehend. The Hebrew word for “glory” (kavod) also implies “heaviness” and “great weight.” The glory of the LORD is not ephemeral or weak but mighty, substantial, “weighty.” Moses hides in the cleft of the rock. Mere mortals fall at their feet. The kavod Adonai, the glory of the LORD, is a thing to behold!
The question from Isaiah is our question. How can we bear to stand in light of this glory? Won’t the sheer presence of God obliterate us in all its magnificence?
And yet, we, like Isaiah, a “people of unclean lips” (6:5) are touched with the purifying coal of the Holy Spirit and sing along with the seraphim every time we celebrate Holy Communion: “Holy, holy, holy LORD…” (6:3). Isaiah 6:5 seems to me to be an appropriate prayer of repentance and confession, part A perhaps prior to receiving Holy Communion and part B as a post-communion prayer.
[Incidentally, Eugene Peterson has a nice treatment of the holiness of God in ch. 6 of his book The Jesus Way (2007).]
Chapter 7
If Christians know a verse from Isaiah, it is probably 7:14 “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel” (NRSV). The tradition of the Church and indeed the Scriptures themselves have found the fulfillment of this promise in Christ Jesus (cf. Matthew 1:23 and allusions in Luke 1:31, John 1:45 and Revelation 12:5). Indeed, it is the first “fulfillment” to appear in St. Matthew’s Gospel, so it bears a tremendous amount of theological weight.
Chapter 7 ends again with a picture of desolation, the land overrun with briers and thorns (7:23-25).
Chapter 8
This chapter speaks of the first deportation of the Northern Kingdom of Israel by the Assyrians (8:4-8). And yet the testimony, in the face of all evidence to the contrary, is that God is with his people (Immanuel, 7:8, 10). This will be an important word in exile for God’s chosen people as they begin to ask, “Has God abandoned us?”
And what are the people to do? They are instructed to fear the LORD (8:13) and to wait and hope for Him (8:17).
I think perhaps it is in our most desperate times, the times of storms raging and all comforts stripped away that we are driven to fear only the LORD, to wait only for the LORD, to hope only for the LORD. Chapter 6 begins with a certain appropriate humility before God and chapter 8 ends with a similar theme.
All of these “doses” of humility may be contrasted with King Uzziah’s arrogance in his offering in the Temple (cf. Peterson, pp. 129-131).
For the context of Uzziah, the death of whom marks the beginning of this chapter, see 2 Chronicles 26.
Chapter 6 narrates one of the most memorable parts of the Bible: the vision of God in the Temple. The description almost takes our breath away as we are reminded that God is so much more magnificent and glorious than we can imagine or comprehend. The Hebrew word for “glory” (kavod) also implies “heaviness” and “great weight.” The glory of the LORD is not ephemeral or weak but mighty, substantial, “weighty.” Moses hides in the cleft of the rock. Mere mortals fall at their feet. The kavod Adonai, the glory of the LORD, is a thing to behold!
The question from Isaiah is our question. How can we bear to stand in light of this glory? Won’t the sheer presence of God obliterate us in all its magnificence?
And yet, we, like Isaiah, a “people of unclean lips” (6:5) are touched with the purifying coal of the Holy Spirit and sing along with the seraphim every time we celebrate Holy Communion: “Holy, holy, holy LORD…” (6:3). Isaiah 6:5 seems to me to be an appropriate prayer of repentance and confession, part A perhaps prior to receiving Holy Communion and part B as a post-communion prayer.
[Incidentally, Eugene Peterson has a nice treatment of the holiness of God in ch. 6 of his book The Jesus Way (2007).]
Chapter 7
If Christians know a verse from Isaiah, it is probably 7:14 “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel” (NRSV). The tradition of the Church and indeed the Scriptures themselves have found the fulfillment of this promise in Christ Jesus (cf. Matthew 1:23 and allusions in Luke 1:31, John 1:45 and Revelation 12:5). Indeed, it is the first “fulfillment” to appear in St. Matthew’s Gospel, so it bears a tremendous amount of theological weight.
Chapter 7 ends again with a picture of desolation, the land overrun with briers and thorns (7:23-25).
Chapter 8
This chapter speaks of the first deportation of the Northern Kingdom of Israel by the Assyrians (8:4-8). And yet the testimony, in the face of all evidence to the contrary, is that God is with his people (Immanuel, 7:8, 10). This will be an important word in exile for God’s chosen people as they begin to ask, “Has God abandoned us?”
And what are the people to do? They are instructed to fear the LORD (8:13) and to wait and hope for Him (8:17).
I think perhaps it is in our most desperate times, the times of storms raging and all comforts stripped away that we are driven to fear only the LORD, to wait only for the LORD, to hope only for the LORD. Chapter 6 begins with a certain appropriate humility before God and chapter 8 ends with a similar theme.
All of these “doses” of humility may be contrasted with King Uzziah’s arrogance in his offering in the Temple (cf. Peterson, pp. 129-131).
Chapters 1-5
Chapter 1
It is difficult to pin down with certainty the historical context of the Book of Isaiah. Certainly, some clues are given to us in the text itself (1:1, 6:1), but some words are addressed to the people of Israel about to go into exile (first to Assyrian and then Babylon), some to the people of Israel during their sojourn in exile, and some to the exiles returning home to the ruins of Jerusalem. Certainly the reality of exile is deeply formative for Isaiah’s hearers.
The book begins with an ominous note: the LORD has given his diagnosis of his people and they are thoroughly sick from head to toe, inside and out (1:5-6). Judah has forsaken (asav) the LORD, despised (na’ats) the Holy One of Israel (kadosh Yisrael). Perhaps God’s people might be compared to the beaten one on the roadside in the Parable of the Good Samaritan before his rescuer comes.
The body of the people of God is sick, through and though, so much so that even Israel’s worship is abhorrent to God (1:11-15). Worship, it seems, is empty, when not coupled with amendment of heart and life, in particular the call to stop doing evil (1:16) and to do good, in particular to “seek justice, rescue the oppressed, defend the orphan, plead for the widow” (1:17). The word for “orphan” (yatom) appears here and in 1:23, 9:16 and 10:2; the word for “widow” (almanah) appears here and in 1:23, 9:16, 10:2 and 47:8). What is at stake is the purification of the people (1:25-26). Isaiah himself becomes representative of this in chapter 6.
Chapter 2
We heard the first part of chapter 2 in worship on the first Sunday of Advent. We will hear from chapter 11 (vv.1-10) on the Second Sunday of Advent. Chapter 2 begins with an invitation: “Come, let us go up to the mountain of the Lord,” (2:3), echoing the words of the Psalmist in Psalm 122. The phrase “and the word of the Lord [shall go forth] from Jerusalem” (2:3) always calls to mind the outpouring of the Holy Spirit at Pentecost in Acts. The “streaming of the nations” to Jerusalem echoes deeply the last chapters of the Book of Revelation with the heavenly city, the New Jerusalem.
The vision truly is a wonderful one: weapons of warfare are beaten into farming implements (2:4). A friend told me Eugene Peterson in The Message translation renders these verses: “and all the bombs will be turned into tractors.” What a magnificent vision!
The pattern of God casting down the haughty is not unique to Isaiah. See Mary’s song, the Magnificat (Luke 1:46-55) and the Beatitudes in Luke. The casting down of the arrogant is contrasted with the raising up the LORD himself (2:11-17).
Chapter 3
Things get pretty bleak in chapter 3, as God’s punishment is visited upon the people. Times will indeed be desperate (3:6). The LORD stands as judge and indicts his people for their actions (3:13-15). The “socialites” and those living in excess are not spared from this judgment (3:16-26).
I would imagine that for many of us, passages concerning God’s judgment are not the most comfortable parts of the Bible. We like hearing the words of grace, love and mercy (and assume they are directed at us) and cringe and wince a bit at the words of purgation, punishment and judgment (and often assume they are not directed at us). But what if we considered things differently? What if we heard all the words as words directed squarely to us and lived accordingly? And what if we saw these words as not in two categories (judgment = bad; mercy = good), but rather two aspects of the one Word of God reaching down from heaven, judging us AND saving us.
Truth be told, we don’t want a god who does not judge us. For the worst god I can imagine is a god who lets us do whatever we wants, a god who gives up on us, a god who is content to let us wallow in our sin. Instead, the one true God, the God of the Bible, judges us so that He might save us.
Chapter 4
Chapter 4 begins on a note of hope: the branch (tsemah) of the LORD shall be beautiful and glorious (4:2). Who is this branch? We will hear more about this branch as we journey through Isaiah.
We are told the daughters of Zion will be cleansed and purified and that the presence of the LORD will again dwell on Mount Zion. Where does this cleansing come but through the crucifixion of Christ, whose blood purifies, whose presence “settles” upon Jerusalem.
Chapter 5
Chapter 5 begins with words that echo those of the Song of Songs (5:1) and casts the scene in terms of a vineyard. Vineyards are ripe images in the Bible (cf. Matthew 21:33-46). The house of Israel and the people of Judah/Jerusalem are told that they will be like a vineyard that will be trampled down and overgrown. And this is indeed what happened to the holy city during the exile. Extravagant houses will be left empty (5:9) and the haughty will be brought low (5:15); God alone stands exalted (5:16).
EXCURSUS: Kadosh Yisrael
Commentators on Isaiah have drawn attention to the fact that one of the unifying elements of the book as a whole is in its designation of God as the “Holy One of Israel.” God is referred by this description several times in the book.
It is difficult to pin down with certainty the historical context of the Book of Isaiah. Certainly, some clues are given to us in the text itself (1:1, 6:1), but some words are addressed to the people of Israel about to go into exile (first to Assyrian and then Babylon), some to the people of Israel during their sojourn in exile, and some to the exiles returning home to the ruins of Jerusalem. Certainly the reality of exile is deeply formative for Isaiah’s hearers.
The book begins with an ominous note: the LORD has given his diagnosis of his people and they are thoroughly sick from head to toe, inside and out (1:5-6). Judah has forsaken (asav) the LORD, despised (na’ats) the Holy One of Israel (kadosh Yisrael). Perhaps God’s people might be compared to the beaten one on the roadside in the Parable of the Good Samaritan before his rescuer comes.
The body of the people of God is sick, through and though, so much so that even Israel’s worship is abhorrent to God (1:11-15). Worship, it seems, is empty, when not coupled with amendment of heart and life, in particular the call to stop doing evil (1:16) and to do good, in particular to “seek justice, rescue the oppressed, defend the orphan, plead for the widow” (1:17). The word for “orphan” (yatom) appears here and in 1:23, 9:16 and 10:2; the word for “widow” (almanah) appears here and in 1:23, 9:16, 10:2 and 47:8). What is at stake is the purification of the people (1:25-26). Isaiah himself becomes representative of this in chapter 6.
Chapter 2
We heard the first part of chapter 2 in worship on the first Sunday of Advent. We will hear from chapter 11 (vv.1-10) on the Second Sunday of Advent. Chapter 2 begins with an invitation: “Come, let us go up to the mountain of the Lord,” (2:3), echoing the words of the Psalmist in Psalm 122. The phrase “and the word of the Lord [shall go forth] from Jerusalem” (2:3) always calls to mind the outpouring of the Holy Spirit at Pentecost in Acts. The “streaming of the nations” to Jerusalem echoes deeply the last chapters of the Book of Revelation with the heavenly city, the New Jerusalem.
The vision truly is a wonderful one: weapons of warfare are beaten into farming implements (2:4). A friend told me Eugene Peterson in The Message translation renders these verses: “and all the bombs will be turned into tractors.” What a magnificent vision!
The pattern of God casting down the haughty is not unique to Isaiah. See Mary’s song, the Magnificat (Luke 1:46-55) and the Beatitudes in Luke. The casting down of the arrogant is contrasted with the raising up the LORD himself (2:11-17).
Chapter 3
Things get pretty bleak in chapter 3, as God’s punishment is visited upon the people. Times will indeed be desperate (3:6). The LORD stands as judge and indicts his people for their actions (3:13-15). The “socialites” and those living in excess are not spared from this judgment (3:16-26).
I would imagine that for many of us, passages concerning God’s judgment are not the most comfortable parts of the Bible. We like hearing the words of grace, love and mercy (and assume they are directed at us) and cringe and wince a bit at the words of purgation, punishment and judgment (and often assume they are not directed at us). But what if we considered things differently? What if we heard all the words as words directed squarely to us and lived accordingly? And what if we saw these words as not in two categories (judgment = bad; mercy = good), but rather two aspects of the one Word of God reaching down from heaven, judging us AND saving us.
Truth be told, we don’t want a god who does not judge us. For the worst god I can imagine is a god who lets us do whatever we wants, a god who gives up on us, a god who is content to let us wallow in our sin. Instead, the one true God, the God of the Bible, judges us so that He might save us.
Chapter 4
Chapter 4 begins on a note of hope: the branch (tsemah) of the LORD shall be beautiful and glorious (4:2). Who is this branch? We will hear more about this branch as we journey through Isaiah.
We are told the daughters of Zion will be cleansed and purified and that the presence of the LORD will again dwell on Mount Zion. Where does this cleansing come but through the crucifixion of Christ, whose blood purifies, whose presence “settles” upon Jerusalem.
Chapter 5
Chapter 5 begins with words that echo those of the Song of Songs (5:1) and casts the scene in terms of a vineyard. Vineyards are ripe images in the Bible (cf. Matthew 21:33-46). The house of Israel and the people of Judah/Jerusalem are told that they will be like a vineyard that will be trampled down and overgrown. And this is indeed what happened to the holy city during the exile. Extravagant houses will be left empty (5:9) and the haughty will be brought low (5:15); God alone stands exalted (5:16).
EXCURSUS: Kadosh Yisrael
Commentators on Isaiah have drawn attention to the fact that one of the unifying elements of the book as a whole is in its designation of God as the “Holy One of Israel.” God is referred by this description several times in the book.
Isaiah of Jerusalem: An Introduction
First, a confession. It is incredible daunting to even begin to comment and reflect on one of the most prominent books in all of Holy Scripture. Indeed, I think it was St. Augustine who told his Father Confessor that the language of Isaiah was too difficult for him. So it is with a certain amount of holy fear and trepidation that I begin these reflections.
Second, these comments should be rightly ordered beneath the text as commentary on the text, just like the many wonderful commentaries out there. There is of course no substitution for reading and praying the text itself. Let it soak into the marrow of your bones. Consider memorizing portions of Isaiah. Let the word of God be “on your lips and in your heart” (Romans 10:8).
Will you journey with me with Isaiah of Jerusalem this Advent?
Second, these comments should be rightly ordered beneath the text as commentary on the text, just like the many wonderful commentaries out there. There is of course no substitution for reading and praying the text itself. Let it soak into the marrow of your bones. Consider memorizing portions of Isaiah. Let the word of God be “on your lips and in your heart” (Romans 10:8).
Will you journey with me with Isaiah of Jerusalem this Advent?
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