The beginning of Handel’s Messiah takes its cue from the 40th chapter of Isaiah, and the “voice crying in the desert” Matthew later identified as John the Baptizer (see here for a table of parallels).
The voice of him that crieth in the wilderness,
“Prepare ye the way of the LORD,
make straight in the desert a highway for our God.
Every valley shall be exalted,
and every mountain and hill shall be made low:
and the crooked shall be made straight,
and the rough places plain:
And the glory of the LORD shall be revealed,
and all flesh shall see it together:
for the mouth of the LORD hath spoken it.
Several other Messianic prophecies are familiar from this chapter, especially in vs. 11, 41:10, and then again in 41:25, where we derive the name for our blog. I love how these segue into the next chapter.
In the footnotes of my edition, chs. 40-55 are called the ”Book of the Consolation of Israel“, because the people of Israel are again to be blessed with a visible sign of the presence of the Lord. For us, we recognise the Emmanuel, God-with-us.
Monday, 31 December 2007
Friday, 28 December 2007
Illness and Foolishness [38-39]
Hezekiah doesn't want to die - that seems to be the main theme of ch. 38. Given what we said earlier about the nether world, this makes perfect sense. Life is short, and once you die, there's nothing more you can do, since the Messiah hasn't come yet to defeat death. You're remembered only for the deeds of your life and your faithfulness to God in that time. (I suppose you could say the same of us, but we also hope for immediate resurrection which drastically changes things.) Hezekiah explains in his hymn of thanksgiving that an early death or "death in the noontime of life" is a curse since the two things you get to do in life (great deeds and faithfulness to God) are cut short. He grieves that he will be consigned to the nether world for the rest of his years and unable to see the Lord in the land of the living. On these grounds, he begs God for more time, and God grants him fifteen years. God even allows Hezekiah an impressive sign which puzzles me. Did Hezekaih want a sign that he would get well? Wouldn't he know whether he was well or not? Any help with this would be much appreciated! But onto the next chapter in the meantime.
Now Hezekiah has fifteen extra years to do his great deeds and be faithful to God. So what does he do? Falls victim to flattery! He shows absolutely everything he owns - treasury, armory, storerooms, you name it - to the king of Babylon of all people! All because the king was clever enough to send letters and gifts in honor of Hezekiah's recovery. Isaiah then delivers the devastating news of what this will mean for Israel. Nothing of Hezekiah's kingdom will be left. Some of Hezekiah's own descendants will be servants in the Babylonian king's palace. But here we hear the most disturbing response possible, "The word of the Lord which you have spoken is favorable." Hezekiah realized he would not live to see the Exile and that there would be peace and security in his own time. He's completely forgotten why he wanted to live longer in the first place. He's neither done great deeds nor been faithful to God. Worse, he doesn't seem to have remorse for what he's done to his people. When he was ill, he turned his face to the wall and prayed, but here we see nothing of the kind, even after the startling results of that earlier prayer. It appears that he just flippantly dismissed the tidings, perhaps out of despair or as a defense for what he'd done. What he should have done instead was turn back to God in constant prayer as he had when he was ill. That time, he was given wandering shadows and longer life. Who knows what he would have been given this time had he first humbled himself and admitted that he'd made a really bad move.
Now Hezekiah has fifteen extra years to do his great deeds and be faithful to God. So what does he do? Falls victim to flattery! He shows absolutely everything he owns - treasury, armory, storerooms, you name it - to the king of Babylon of all people! All because the king was clever enough to send letters and gifts in honor of Hezekiah's recovery. Isaiah then delivers the devastating news of what this will mean for Israel. Nothing of Hezekiah's kingdom will be left. Some of Hezekiah's own descendants will be servants in the Babylonian king's palace. But here we hear the most disturbing response possible, "The word of the Lord which you have spoken is favorable." Hezekiah realized he would not live to see the Exile and that there would be peace and security in his own time. He's completely forgotten why he wanted to live longer in the first place. He's neither done great deeds nor been faithful to God. Worse, he doesn't seem to have remorse for what he's done to his people. When he was ill, he turned his face to the wall and prayed, but here we see nothing of the kind, even after the startling results of that earlier prayer. It appears that he just flippantly dismissed the tidings, perhaps out of despair or as a defense for what he'd done. What he should have done instead was turn back to God in constant prayer as he had when he was ill. That time, he was given wandering shadows and longer life. Who knows what he would have been given this time had he first humbled himself and admitted that he'd made a really bad move.
Wednesday, 26 December 2007
Merry Cristes Maesse!
Hallo:) I hope everyone's Christmas went well! I'm now planning on spending the days leading up to the new year eating candy from my stocking and reading my new books, maybe surfacing a few times to pretend to do work (altho I expect I shall be useless and unproductive due to an excess of holiday spirit).We had planned to leave the day before, of, and after Christmas empty of entries but I know I have slacked off and we've all been busy with famblies of our own and so we have a few posts to catch up. I'm not averse to letting the study run over a bit more than we expected (originally I know we planned to end the 6th of January on the Epiphany--which, by the by, I have just discovered is a redundant Christmas celebration!) but I'll post as often as I can; I've utterly lost what order we are supposed to be going in!
Wednesday, 19 December 2007
The Destruction of Sennacherib [36-37]
To an English major, this passage is familiar. It practically reeks of Byron.
These two chapters neatly encapsulate the fall of Sennacherib and the failure of his siege of Jerusalem, told elsewhere in 2nd Kings, the Annals of Sennacherib, Herodutus, and plenty of sculpture from that time. After Isaiah prays to the Lord, Sennacherib's troops are killed by the angel of the Lord (a footnote in my Bible says "possibly indicating the plague") and he must return to Nineveh in shame, where he is later killed as he stands before the altar of his god, Nisroch.
What strikes me most about this passage is the use of languages. The Assyrian representative speaks in the language of Judah, and yet Hezekiah's men say:
These two chapters neatly encapsulate the fall of Sennacherib and the failure of his siege of Jerusalem, told elsewhere in 2nd Kings, the Annals of Sennacherib, Herodutus, and plenty of sculpture from that time. After Isaiah prays to the Lord, Sennacherib's troops are killed by the angel of the Lord (a footnote in my Bible says "possibly indicating the plague") and he must return to Nineveh in shame, where he is later killed as he stands before the altar of his god, Nisroch.
What strikes me most about this passage is the use of languages. The Assyrian representative speaks in the language of Judah, and yet Hezekiah's men say:
"Then Eliakim, Shebna, and Joah said to the Rabshakeh, 'Please speak to your servants in Aramaic, for we understand it. Do not speak to us in the language of Judah within the hearing of the people who are on the wall.' But the Rabshakeh said, 'Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and drink their own urine?'
Then the Rabshakeh stood and called out in a loud voice in the language of Judah: 'Hear the words of the great king, the king of Assyria!'"
Tuesday, 18 December 2007
Hiking on the Highway [34-35]
In chapter 34, we're given a short but highly descriptive review of God's wrath with the nations. This time the main image is the sword - and not a sword that's hung on the wall for decoration. This sword is blood-soaked and greasy with fat. After the people of the land and the domesticated animals are slaughtered, there's nothing left but the wild things, dangerous and perhaps even evil. Certainly nothing friendly to mankind.
The next chapter returns to deliverance though, and specifically mentions a highway where all the unclean cannot pass. No beasts of prey can prowl on it. Fools won't go astray on it. It is "for those with a journey to make." When people talk about being good, they often say you should take the high road. I've always seen this as a burden of sorts, since it generally means you shouldn't take the revenge you want to take or say the crushing thing you want to say. You have to show a little godly discipline and not act only for yourself. Looking at Isaiah though, the high way looks pretty good. No jackals, screech owls, marshes, thistles, or burning pitch on it. It's the holy way, and even fools won't err in it. This is great comfort to me, personally. Also of comfort is what comes just before, where God makes the feeble hands strong and the weak-kneed brave. Essentially, chapter 35 shows that God does all the work, from paving a highway to making his people strong enough to walk on it. So long as Israel (and us) does not turn away, it (we) will enter Zion singing.
The next chapter returns to deliverance though, and specifically mentions a highway where all the unclean cannot pass. No beasts of prey can prowl on it. Fools won't go astray on it. It is "for those with a journey to make." When people talk about being good, they often say you should take the high road. I've always seen this as a burden of sorts, since it generally means you shouldn't take the revenge you want to take or say the crushing thing you want to say. You have to show a little godly discipline and not act only for yourself. Looking at Isaiah though, the high way looks pretty good. No jackals, screech owls, marshes, thistles, or burning pitch on it. It's the holy way, and even fools won't err in it. This is great comfort to me, personally. Also of comfort is what comes just before, where God makes the feeble hands strong and the weak-kneed brave. Essentially, chapter 35 shows that God does all the work, from paving a highway to making his people strong enough to walk on it. So long as Israel (and us) does not turn away, it (we) will enter Zion singing.
Monday, 17 December 2007
Shelter from the wind. [32-33]
I would give up a lot of freedoms to have a king like the one described in the beginning of ch. 32. I know what it is like to be out in the middle of a strong wind, to be exposed to the fury of a full-blown tempest; to be hot and have no shade. I wonder what it would be like to have a leader I could feel loyal to, and I realise that I have never felt loyalty towards or security from any political leader . . . that because of them, I see evil men praised. We all know what this is like.
These passages seem to rely on the shock value of a righteous king and a peaceful land in contrast to foreboding warnings. I'd love to spend longer on these passages and fit them together in a way I am more familiar with.
Seemingly we have a few verses that are repeating themselves after their themes have been introduced earlier:
"The effect of righteousness will be peace,
and the result of righteousness, quietness and trust forever."
These passages seem to rely on the shock value of a righteous king and a peaceful land in contrast to foreboding warnings. I'd love to spend longer on these passages and fit them together in a way I am more familiar with.
Seemingly we have a few verses that are repeating themselves after their themes have been introduced earlier:
"The effect of righteousness will be peace,
and the result of righteousness, quietness and trust forever."
Sunday, 16 December 2007
To Those Who do not Trust in the Lord [30-31]
Isaiah is specific now: he is addressing those who not only do not rely on the Lord, but look to Egypt, namely, to horses and chariots, for protection. We have already seen what the Lord will do to Egypt, and now we are told what will happen to those who foolishly rely on Egypt.
"Now the Egyptians are men, and not God; and their horses are flesh, and not spirit. When the Lord stretches out His hand, both he who helps will fall, and he who is helped will fall down; they will all perish together." [31:3]
Suffering for this will not be permanent, though. There is light at the end of the tunnel. All those unnecessary things, the gold and silver molded images, will be tossed away and replaced with those things that matter: rain for their seed. Assyria will be destroyed, and Zion will be preserved.
For some reason, God's judgment on Assyria makes me think of a coming hurricane, or a hurricane/tornado combo. The noise, the sudden coming, how nothing is overlooked.
"Now the Egyptians are men, and not God; and their horses are flesh, and not spirit. When the Lord stretches out His hand, both he who helps will fall, and he who is helped will fall down; they will all perish together." [31:3]
Suffering for this will not be permanent, though. There is light at the end of the tunnel. All those unnecessary things, the gold and silver molded images, will be tossed away and replaced with those things that matter: rain for their seed. Assyria will be destroyed, and Zion will be preserved.
For some reason, God's judgment on Assyria makes me think of a coming hurricane, or a hurricane/tornado combo. The noise, the sudden coming, how nothing is overlooked.
Saturday, 15 December 2007
Quiet prophets & pools of vomit on the altar cloth. [28-29]
Is it possible for someone to take my post today? I have to go to Dallas. If not, I can always write it tomorrow. Merry Christmas!
[Update] These chapters review the same structure we are familiar with: the destruction of a people that ignored God, the remnant that survived and the direction back to God, including a stanza of praise. The format is becoming familiar and we can see the patterns of phrases, actions, and images repeating themselves--I'm curious as to the process of actually having these visions; do they ring circles round one's consciousness like the chiasmus that seems to present itself to my amateur analysis? Or is this just a poetic form that Isaiah adopted?
In ch. 28:16, Isaiah mentions the "cornerstone", a symbol he has explained to us before as the Messiah. In the light of Messianic prophecy and what we understand now, the whole picture of the "agreement with death" is given a twist.
The same chapter references a parable of a good farmer--sound familiar to anyone? I'd love to find an in-depth, close textual reading of Isaiah in relation to the gospels (let me know if you find one?).
Chapter 29 brings in the prophecies that the deaf shall hear and the blind see--these, too, we know. That they happened so simply--with mud and spit or with a simple command to be opened, by a man whose feet were just as dusty as everyone else's and who knew how to appreciate good wine and still bowed himself to do the will of his mother--is shocking. In this case the idea of "finding the holy in the mundane" is astounding; it is no wonder people were afraid and wildly happy and Peter said stupid things about building tabernacles for Moses and Elijah . . . I'm surprised nobody went mad.
Anyway (too much self-disclosure, maybe), the most moving part of these chapters, for me, is that Isaiah knew what it was to live amongst people and see the error and pain; the peace in the very last verse of ch. 29 is so present:
"And those who err in spirit will come to understanding,
and those who grumble will accept instruction."
[Update] These chapters review the same structure we are familiar with: the destruction of a people that ignored God, the remnant that survived and the direction back to God, including a stanza of praise. The format is becoming familiar and we can see the patterns of phrases, actions, and images repeating themselves--I'm curious as to the process of actually having these visions; do they ring circles round one's consciousness like the chiasmus that seems to present itself to my amateur analysis? Or is this just a poetic form that Isaiah adopted?
In ch. 28:16, Isaiah mentions the "cornerstone", a symbol he has explained to us before as the Messiah. In the light of Messianic prophecy and what we understand now, the whole picture of the "agreement with death" is given a twist.
The same chapter references a parable of a good farmer--sound familiar to anyone? I'd love to find an in-depth, close textual reading of Isaiah in relation to the gospels (let me know if you find one?).
Chapter 29 brings in the prophecies that the deaf shall hear and the blind see--these, too, we know. That they happened so simply--with mud and spit or with a simple command to be opened, by a man whose feet were just as dusty as everyone else's and who knew how to appreciate good wine and still bowed himself to do the will of his mother--is shocking. In this case the idea of "finding the holy in the mundane" is astounding; it is no wonder people were afraid and wildly happy and Peter said stupid things about building tabernacles for Moses and Elijah . . . I'm surprised nobody went mad.
Anyway (too much self-disclosure, maybe
"And those who err in spirit will come to understanding,
and those who grumble will accept instruction."
Friday, 14 December 2007
Chastisement, Blindness, and Cleaning House [26-27]
Brother came home, and there is much rejoicing :) I will probably have to post tomorrow. Sorry!
[Here it is at last.] I don't know how many times ultimate agony is portrayed in the Bible as a woman in birthing pains, but it seems to be a lot. My brother pointed out that the books of the Bible were written by men, so they must have been really impressed (and terrified) by labor. I guess all those one room houses were far more effective than any explanations people try to give today... Anyway, here Isaiah compares Israel under the chastisement of God with a woman in labor. They writhe in pain in God's presence because of the weight of their sin. It further describes the effects of sin as giving birth to wind and not achieving salvation. This reminds me of a lot of modern day philosophies. We can spend decades immersed in relativism and saying why we can't reach Truth, why morals can't extend beyond one person, why there is nothing beyond living for your own dreams if you can even manage that, but after all that intellectual writhing, we give birth to wind. There's nothing in there to live for.
The interesting thing is that despite the pain of chastisement, Isaiah points out the plight of those who are "spared" correction. The wicked man who lives in prosperity doesn't see the majesty of God or that his hand is uplifted against him. This is not a good situation for him because eventually, he too will answer to God.
Chapter 27 goes on to say what must be done for the correction to end. They must tear down their places of pagan worship, even to the point of pulverizing the stones of the alters. Sounds like a lot of work to me, but well worth the end of labor!
[Here it is at last.] I don't know how many times ultimate agony is portrayed in the Bible as a woman in birthing pains, but it seems to be a lot. My brother pointed out that the books of the Bible were written by men, so they must have been really impressed (and terrified) by labor. I guess all those one room houses were far more effective than any explanations people try to give today... Anyway, here Isaiah compares Israel under the chastisement of God with a woman in labor. They writhe in pain in God's presence because of the weight of their sin. It further describes the effects of sin as giving birth to wind and not achieving salvation. This reminds me of a lot of modern day philosophies. We can spend decades immersed in relativism and saying why we can't reach Truth, why morals can't extend beyond one person, why there is nothing beyond living for your own dreams if you can even manage that, but after all that intellectual writhing, we give birth to wind. There's nothing in there to live for.
The interesting thing is that despite the pain of chastisement, Isaiah points out the plight of those who are "spared" correction. The wicked man who lives in prosperity doesn't see the majesty of God or that his hand is uplifted against him. This is not a good situation for him because eventually, he too will answer to God.
Chapter 27 goes on to say what must be done for the correction to end. They must tear down their places of pagan worship, even to the point of pulverizing the stones of the alters. Sounds like a lot of work to me, but well worth the end of labor!
Thursday, 13 December 2007
The Big Picture [24-25]
Finally, what we appreciate! A nice big-picture description of God's judgment of the earth. At the end of all this, those who remained faithful to God will rejoice and praise God from the east to the west [24:14]. All very exciting, except for Isaiah, who is unable to rejoice. He sees and understands the punishment of the earth.
Isaiah praises God in ch. 25 for His faithfulness and truth. This particular passage means a lot to me. God is faithful, His people are not. God is truth, is open and honest with His people. Nothing happens to His people without Him warning them first, whether it be coming judgment or the coming Messiah. Isaiah also prophecizes the end of death [25:8] and the joy of the people for receiving their salvation from God. Also very important, I think, is that Isaiah says that the Lord will make for all people a feast. Salvation is not coming just to Israel, but to anyone who turns to God.
Isaiah praises God in ch. 25 for His faithfulness and truth. This particular passage means a lot to me. God is faithful, His people are not. God is truth, is open and honest with His people. Nothing happens to His people without Him warning them first, whether it be coming judgment or the coming Messiah. Isaiah also prophecizes the end of death [25:8] and the joy of the people for receiving their salvation from God. Also very important, I think, is that Isaiah says that the Lord will make for all people a feast. Salvation is not coming just to Israel, but to anyone who turns to God.
Wednesday, 12 December 2007
Destruction, and the Lifespan of a King. [22-23]
These two chapters are describing specific historical prophecies of the downfall of Jerusalem and of Tyre. These chapters seem fairly self-and-minimal-footnotes-explanatory, and frankly I not quite sure what else to say about them unless I intend to summarise, which is tedious.
Instead of insisting on tedium, may I introduce a theory by Dante that he gleaned from reading the Bible and trying to piece together the popular idea of "The Ages of Man". In Isaiah, there are several references to events in the time of Christ's life; in today's readings it is a reference to the lifespan of a king (70 years, according to 23:15). There was a clearer reference, before--about how the chosen one of God would not live to the fulness of his years; something about a bloom that would wither before its time? I can't believe I can't find it, now, but anyway: the maturity of life Dante counted as 35 years old, and the fact that Christ died in his 33rd year signified to him that this passage of Isaiah was a Messianic prophecy.
(Now, if you weren't impressed with those acrobatics, wait till you see me breathe fire . . .)
Instead of insisting on tedium, may I introduce a theory by Dante that he gleaned from reading the Bible and trying to piece together the popular idea of "The Ages of Man". In Isaiah, there are several references to events in the time of Christ's life; in today's readings it is a reference to the lifespan of a king (70 years, according to 23:15). There was a clearer reference, before--about how the chosen one of God would not live to the fulness of his years; something about a bloom that would wither before its time? I can't believe I can't find it, now, but anyway: the maturity of life Dante counted as 35 years old, and the fact that Christ died in his 33rd year signified to him that this passage of Isaiah was a Messianic prophecy.
(Now, if you weren't impressed with those acrobatics, wait till you see me breathe fire . . .)
Tuesday, 11 December 2007
Barefoot and Naked [20-21]
"Go and take the sackcloth from your waist, and remove the sandals from your feet." (20:2) And there it ends. There's no direction to put on nicer garments now because the mourning is over, oh no. Isaiah apparently spends three years of his life barefoot and naked. This gives me some sympathy for the nation of Israel who was constantly underestimating or misunderstanding the prophets. I confess I'd be startled by any man who spoke to me while naked and would be likely to misunderstand him too. Such a desperate act can only mean a very desperate message, which, as usual, is to turn back to God. Isaiah shows (in a very dramatic way) exactly what will happen to the nations Israel relies on instead of God. They will be defeated, disgraced, and led away in captivity. Israel won't be able to boast of its allies, and will be ashamed to admit they ever counted on them.
The next chapter focuses on the watchtower and the watchman waiting to see what news comes. The news that Babylon has fallen arrives (was anyone else required to read Alas, Babylon! by the way?) (21:9). The second watchman seems to be waiting for news that the suffering will end and gives the depressing news that morning has come, and again night. (21:12) He also seems to say to come back later if they want to ask again, which reminds me of the magic 8 balls. "Try again later. Outlook not good." I don't think anyone can help asking, though, when they're suffering, how much longer they are going to suffer.
The next chapter focuses on the watchtower and the watchman waiting to see what news comes. The news that Babylon has fallen arrives (was anyone else required to read Alas, Babylon! by the way?) (21:9). The second watchman seems to be waiting for news that the suffering will end and gives the depressing news that morning has come, and again night. (21:12) He also seems to say to come back later if they want to ask again, which reminds me of the magic 8 balls. "Try again later. Outlook not good." I don't think anyone can help asking, though, when they're suffering, how much longer they are going to suffer.
Monday, 10 December 2007
Woe to the Lands, and a New People [18-19]
This reading is a continuation of the prophecies regarding those lands that will be destroyed. Next on the list is Ethiopia and Egypt. But it is not all death and destruction this time. 18:7 refers to a powerful nation who will bring tribute to the Lord on Mount Zion after the destruction has ended and nothing remains (18:6). What a powerful picture of a nation on Mount Zion turning to God with destruction below.
The oracle against Egypt refers to the failure of religion in Egypt (19:1) and its collapse as well (19:2-4). I personally find this interesting because Egypt went through several religions before this time, and has gone through several since this time. The same is true of the political entity that is Egypt. We are reminded that even during Isaiah's time, there was nothing new under the sun, and there isn't now, either. Every aspect of Egypt is referred to in these passages, from religion (19:1), to the nation (19:5-10), even the economy (19:10) which was always a focal point for Egyptian society. Egypt will have nothing to turn to (19:11-15) except fear of the Lord (19:16-17).
The reading concludes with a promise of a united, blessed Egypt, Assyria, and Israel, who up to this point have traditionally been enemies. Egypt and Assyria will accept the God of the Israelites and become part of God's people (19:23-24).
Could this united nation, that of the Israelites with the gentiles, be the great nation that climbed out of destruction to Mount Zion to offer tribute to the Lord?
The oracle against Egypt refers to the failure of religion in Egypt (19:1) and its collapse as well (19:2-4). I personally find this interesting because Egypt went through several religions before this time, and has gone through several since this time. The same is true of the political entity that is Egypt. We are reminded that even during Isaiah's time, there was nothing new under the sun, and there isn't now, either. Every aspect of Egypt is referred to in these passages, from religion (19:1), to the nation (19:5-10), even the economy (19:10) which was always a focal point for Egyptian society. Egypt will have nothing to turn to (19:11-15) except fear of the Lord (19:16-17).
The reading concludes with a promise of a united, blessed Egypt, Assyria, and Israel, who up to this point have traditionally been enemies. Egypt and Assyria will accept the God of the Israelites and become part of God's people (19:23-24).
Could this united nation, that of the Israelites with the gentiles, be the great nation that climbed out of destruction to Mount Zion to offer tribute to the Lord?
Sunday, 9 December 2007
Whirling dust before the storm. [16-17]
Today's reading is the end of one oracle and the beginning of another; the oracle of Moab ends in wailing and a plea for the people of Judah to "be a refuge to them from the destroyer" (16:4) and the oracle about the destruction of Damascus begins telling how the people of God will turn to him in their anguish, and then breaks into a passage on how the "roar of nations" is like the "whirling dust before the storm" (17:13).
Reading these passages is a bit draining. There's an overwhelming grief, power of destruction, and mass suffering that even at such a distance as I am from these events takes the bounce out of my step and quiets my humming. I would have hated translating this, I think.
This is a bit of an odd reading, today, as it straddles two subjects and changes perspectives quite a bit, so to join the two passages I will observe that amid the chaos and thunder it is maybe not comforting, but hopeful that our God is the God of our salvation and should be the Rock of our refuge (17:10).
Reading these passages is a bit draining. There's an overwhelming grief, power of destruction, and mass suffering that even at such a distance as I am from these events takes the bounce out of my step and quiets my humming. I would have hated translating this, I think.
This is a bit of an odd reading, today, as it straddles two subjects and changes perspectives quite a bit, so to join the two passages I will observe that amid the chaos and thunder it is maybe not comforting, but hopeful that our God is the God of our salvation and should be the Rock of our refuge (17:10).
Saturday, 8 December 2007
Lions and Shades of Death [14-15]
The tables are turned for Israel in these chapters. Israel is no longer the captive, but the captor, and all of the nations set against it are wailing from the weight of their troubles. The Moabs are fleeing as fast as they can, and the ones who don't flee fast enough get eaten by lions. Lions again! Philistia is going to be eliminated completely without so much as a remnant left. And Babylon, to whom the main taunt-song is dedicated, won't be happy even in the grave. All the kings of all the nations and generations are apparently waiting to see the infamous leaders of Babylon, and the shades are awakened to meet them.
Aside from proclaiming what will happen to the enemy nations, there are some really strong images of the nether world here. The people are weak, the couch is the maggot, and the covering the worm. It is full of shades of the formerly glorious, who aren't against taunting the new arrivals in Isaiah. All and all, I think we can assume it is a dreary place, if not downright terrifying. It's no wonder that with the resurrection we can say now, oh death where is your sting? Certainly we still grieve when people die because we would rather have their company on earth now. And we all still appear to die. It is only an appearance though, in that we don't spend time in the nether world waiting for the savior. From all accounts of near-death experiences, it would seem you're given the choice to "go to the light" right away without any real taste of death or a nether world. So when one considers the idea of death in the old testament, we really don't die.
Aside from proclaiming what will happen to the enemy nations, there are some really strong images of the nether world here. The people are weak, the couch is the maggot, and the covering the worm. It is full of shades of the formerly glorious, who aren't against taunting the new arrivals in Isaiah. All and all, I think we can assume it is a dreary place, if not downright terrifying. It's no wonder that with the resurrection we can say now, oh death where is your sting? Certainly we still grieve when people die because we would rather have their company on earth now. And we all still appear to die. It is only an appearance though, in that we don't spend time in the nether world waiting for the savior. From all accounts of near-death experiences, it would seem you're given the choice to "go to the light" right away without any real taste of death or a nether world. So when one considers the idea of death in the old testament, we really don't die.
Friday, 7 December 2007
A Hymn of Praise, and a Proclamation against Babylon [12-13]
Isaiah tells Israel that the day will come when they will no longer fear God, but will love Him because He has become their Salvation. The footnotes in my Bible tell me that God's anger has caused his people to be dispersed, but at this time they will be regathered together through His grace. God saves us all.
We are also told to go out into the earth and proclaim good news; to praise God and tell the people about Him what He has done for us. It is the "inhabitant of Zion" that will proclaim this: those who have had to live in exile but are now returned. God's people have come home through His grace. I like to read this section as symbolic for God's people, those who choose to follow Him. We have been redeemed, returned from exile so to say, and we are now called to spread the Word.
Ch. 13 begins the description of the Lord's judgment on certain nations, beginning with Babylon. Babylon is also metaphorically representative of all nations. I think this chapter can be summed up quickly by acknowledging that the day of the Lord will not be one of those happy, sunny, care-free days, and what will remain will be fit only for unclean animals. How this fits into Messianic prophecy, I have not yet decided...suggestions?
We are also told to go out into the earth and proclaim good news; to praise God and tell the people about Him what He has done for us. It is the "inhabitant of Zion" that will proclaim this: those who have had to live in exile but are now returned. God's people have come home through His grace. I like to read this section as symbolic for God's people, those who choose to follow Him. We have been redeemed, returned from exile so to say, and we are now called to spread the Word.
Ch. 13 begins the description of the Lord's judgment on certain nations, beginning with Babylon. Babylon is also metaphorically representative of all nations. I think this chapter can be summed up quickly by acknowledging that the day of the Lord will not be one of those happy, sunny, care-free days, and what will remain will be fit only for unclean animals. How this fits into Messianic prophecy, I have not yet decided...suggestions?
Thursday, 6 December 2007
Tree of Jesse, and the untamed Lion. [10-11]
The Lord speaks of Assyria as "the rod of my anger" (10:5), and cripples the Assyrians with a "wasting sickness" (:16) when they claim the fall of Israel as a result of their own might. In total contrast to this, the people of the Lord are given a "rod" from the root of Jesse, one whose "delight shall be in the fear of the Lord" (11:3). The Book of Matthew begins in explanation of the fulfilment of this prophecy that Jesus is a son of David and of Abraham; and I can't help remembering in Paul's letter to the Philippians how Christ "emptied himself, taking the form of a slave [...] he humbled himself and became obedient to the point of death--even death on a cross" (2:7-8).Isaiah talks about Christ's reign being one in which he "shall not judge by what his eyes see, or decide by what his ears hear" (11:3) but presumably will not need to; everything he is rests on righteousness and faithfulness. If you have ever fought temptation, you know the worth of faithfulness, and that strength with "the spirit of the Lord resting upon him" in holy righteousness . . . my mind struggles with trying to imagine what it would be like to be ruled by such a king.
I tried to get around the idea that a little child would lead the untamed dangers of the world, and somehow came up with C.S. Lewis saying "he's not a tame lion" in my ear: it seems to me that God is untamed, and his love is wild--that sometimes it is so hard to let myself be loved by such a powerful God, knowing that he to whom I am so vulnerable is so numinous and awesome in power and strength. The idea of surrendering everything is still difficult for me to bear, mostly because I can't fathom being totally dependent on something I don't understand; that the Lord says "if you do not stand firm in faith, you shall not stand at all" I think applies not only to the battle Ahaz was about to fight.
Wednesday, 5 December 2007
Stumbling Blocks [8-9]
One of the messianic promises of Isaiah 8 is that the Messiah will be "a snare, an obstacle and a stumbling stone to both the houses of Israel." (8:14) My first thought is, what kind of a promise is this? No one wants to stumble! Of course, it could just be a warning that most people will not recognize the Messiah, so don't be surprised when your neighbors think you are criminally insane for following the Christ. But then in 23, Isaiah says something else, that "in the end he has glorified the seaward road, the land west of the Jordan, the District of the Gentiles. Anguish has taken wing, dispelled is darkness: for there is no gloom where but now there was distress." Here at last we find out that the Gentiles are not forgotten, that they are going to be a part of this transformation.
Although I don't believe in pre-destination, I do believe in God planning and allowing for human failings. What if the very fact that Israel stumbled caused the Gentiles to take notice? We know that the Romans became aware (later, painfully aware) of the Christians mainly because they seemed to be causing trouble among the Jews, who were already a problem people as far as the Romans were concerned. What interest would the Romans have had in one more Jewish leader who made them more reverent and more joyful for a generation, and then faded from memory? Roman memory at least. What interest would the Greeks have had in the workings of the Jewish God if there had not been some controversy? Some test that stumped Jewish Pharisees before going on to trouble Greek philosophers? Israel stumbling caught everyone else's attention.
[Edit] I did not address Isaiah 9 above at all because I was running out of time and was kindly encouraged to post already, so life can go on. Chapter 9 is such a glorious chapter though, that I can't skip it. As my friend Pere pointed out, you really have to listen to Handel's The Messiah while reading it. There are so many famous lines. "The people who walked in darkness have seen a great light," "For a child is born to us, a son is given us," "They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace." Aside from having some wonderful names for addressing God, this shows us more clearly who He is. The one that particularly sticks out to me is God-Hero. (Note: this is the New American Bible translation; most others translate it as Mighty God. I think it interesting that Hero is a possible translation though.) Hero usually indicates a person who is somehow able to do the impossible or near impossible. Heros often have amazing qualities, but most of all, there is some sacrifice involved. We call people heros today when they risk their lives (or even give them up) to rescue someone else. Our heros in literature are often called upon to make a great sacrifice rather than simply win on brute strength or because the odds were in their favor. If you look at the words God-Hero then, they seem to be a contradiction. God is all powerful. Heros are not. End of story. But then of course, we have Jesus, who, though perfectly divine, willingly became fully human. At no point, did he preserve his life through powers not given to man, nor did he call on the Father to do so. Instead, he gave his life to rescue all of mankind from death. A seemingly self-contradictory prophecy is fulfilled in his obedience and humility.
Although I don't believe in pre-destination, I do believe in God planning and allowing for human failings. What if the very fact that Israel stumbled caused the Gentiles to take notice? We know that the Romans became aware (later, painfully aware) of the Christians mainly because they seemed to be causing trouble among the Jews, who were already a problem people as far as the Romans were concerned. What interest would the Romans have had in one more Jewish leader who made them more reverent and more joyful for a generation, and then faded from memory? Roman memory at least. What interest would the Greeks have had in the workings of the Jewish God if there had not been some controversy? Some test that stumped Jewish Pharisees before going on to trouble Greek philosophers? Israel stumbling caught everyone else's attention.
[Edit] I did not address Isaiah 9 above at all because I was running out of time and was kindly encouraged to post already, so life can go on. Chapter 9 is such a glorious chapter though, that I can't skip it. As my friend Pere pointed out, you really have to listen to Handel's The Messiah while reading it. There are so many famous lines. "The people who walked in darkness have seen a great light," "For a child is born to us, a son is given us," "They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace." Aside from having some wonderful names for addressing God, this shows us more clearly who He is. The one that particularly sticks out to me is God-Hero. (Note: this is the New American Bible translation; most others translate it as Mighty God. I think it interesting that Hero is a possible translation though.) Hero usually indicates a person who is somehow able to do the impossible or near impossible. Heros often have amazing qualities, but most of all, there is some sacrifice involved. We call people heros today when they risk their lives (or even give them up) to rescue someone else. Our heros in literature are often called upon to make a great sacrifice rather than simply win on brute strength or because the odds were in their favor. If you look at the words God-Hero then, they seem to be a contradiction. God is all powerful. Heros are not. End of story. But then of course, we have Jesus, who, though perfectly divine, willingly became fully human. At no point, did he preserve his life through powers not given to man, nor did he call on the Father to do so. Instead, he gave his life to rescue all of mankind from death. A seemingly self-contradictory prophecy is fulfilled in his obedience and humility.
Tuesday, 4 December 2007
The grieving God and the coming King. [6-7]
After the prediction of judgement against an unfaithful Jerusalem and pleas (beginning with a love song!) for her return to innocence and purity, Isaiah has a vision of the heavenly throneroom.
God's message to the eager Isaiah is the image of a grieving God who wants his children to turn to him for healing. Personally, I am struck with the idea that God is vulnerable to us; that we hurt him more deeply than we could any human parent, lover, or friend. When we set ourselves against God willingly and in full knowledge that this constitutes suicide we ought to know that somebody grieves, collects the good memories, cleans out the things we've left behind. Better that we are physically or mentally crippled, and yet capable of love, than in the fullness of strength and self-righteous.
The next chapter is one from which the much quoted line is taken: "Look, the virgin is with child and shall bear a son, and shall name him Immanuel" (7:14). This is a line that begins the prophecy of political peace and worldly abundance. I won't try and interpret this, but I can see how some would have taken this to mean that the Christ would come to be an earthly King, come to lead the Jews to victory against Rome. Any help on this passage would be appreciated:)
[Edit: Not sure what I was thinking when I wrote that last paragraph; obviously the focus on the nature of the land is because it has been conquered; it is dangerous and has gone wild. I suppose the mention of curds and honey threw me off--I expected them to be a symbol of prosperity as they seemed to be in the previous section. Still not sure how they fit in.]
The version I'm reading from (New Revised Standard Version; The New Oxford Annotated Bible) has a preface to this book and states its dominant themes as God's action behind all historical events and the importance of Jerusalem for Israel; that rightful kingship both politically and personally be held in God's holy city. These chapters together present a picture of God's relationships with individuals and his power to change the world's wars and worldly wealth as from one source, with one goal that has not yet been accomplished.
God's message to the eager Isaiah is the image of a grieving God who wants his children to turn to him for healing. Personally, I am struck with the idea that God is vulnerable to us; that we hurt him more deeply than we could any human parent, lover, or friend. When we set ourselves against God willingly and in full knowledge that this constitutes suicide we ought to know that somebody grieves, collects the good memories, cleans out the things we've left behind. Better that we are physically or mentally crippled, and yet capable of love, than in the fullness of strength and self-righteous.
The next chapter is one from which the much quoted line is taken: "Look, the virgin is with child and shall bear a son, and shall name him Immanuel" (7:14). This is a line that begins the prophecy of political peace and worldly abundance. I won't try and interpret this, but I can see how some would have taken this to mean that the Christ would come to be an earthly King, come to lead the Jews to victory against Rome. Any help on this passage would be appreciated:)
[Edit: Not sure what I was thinking when I wrote that last paragraph; obviously the focus on the nature of the land is because it has been conquered; it is dangerous and has gone wild. I suppose the mention of curds and honey threw me off--I expected them to be a symbol of prosperity as they seemed to be in the previous section. Still not sure how they fit in.]
The version I'm reading from (New Revised Standard Version; The New Oxford Annotated Bible) has a preface to this book and states its dominant themes as God's action behind all historical events and the importance of Jerusalem for Israel; that rightful kingship both politically and personally be held in God's holy city. These chapters together present a picture of God's relationships with individuals and his power to change the world's wars and worldly wealth as from one source, with one goal that has not yet been accomplished.
Monday, 3 December 2007
Introduction [Isaiah 1-5]
In this team blog, we are working through the book of Isaiah. We are starting out with a curiosity about the Messianic prophecies, but are open to other insights that come from the study.
This first post is for the first 5 chapters; after this we will be working in 2-chapter segments until January 6th. Originally, we had decided to read just for the Advent season but it was easily extended to early January so we don't bite off more than we can chew.
We are taking turns writing about the chapters so if you would like to join the study as a writer, drop a comment and we'll put you in rotation!:)
This first post is for the first 5 chapters; after this we will be working in 2-chapter segments until January 6th. Originally, we had decided to read just for the Advent season but it was easily extended to early January so we don't bite off more than we can chew.
We are taking turns writing about the chapters so if you would like to join the study as a writer, drop a comment and we'll put you in rotation!:)
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