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Background to the Book of Isaiah Historical Situation: In 598 BCE, 587 BCE, 582 BCE (Jeremiah 52:28-30), the Babylonians deported significant numbers of Israelites to Babylon, especially the leaders and highly educated people. It appears that the Babylonians allowed the exiles to own land (Jeremiah 29:5) and gave them much freedom. They could continue to worship (Ezekiel 8:1, 14:1,3, 20:1,29, Jeremiah 29:1), to participate in trade (Marashu business texts), to remain in tribal groups with their leaders (Jeremiah 29:5-7) and to serve on royal projects and in the military forces. The evidence of the Jeremiah, Deutero-Isaiah, Ezekiel and Priestly material shows that writing continued in the exile. An awareness of both the written and oral traditions of the past is seen in these books. While some writings (Deutero-Isaiah, Jeremiah, Deuteronomic History) probably received their final form in exile, other writings (Priestly, Psalms, Ezekiel) did not achieve their final form until much later. The people were aware of the Torah requirements (see Leviticus 26:14-45, an exilic sermon) and Ezekiel drew upon the laws in the Holiness Code in Leviticus 17-25. The later writings confirmed that the people in Babylon knew the requirements of the law (Ezra 7:11-20: Ezra the priest, the scribe of the law, the one sent by the God of heaven to Jerusalem with treasures for the temple and a commission to undertake teaching of the law and moral reform). We assume that if Ezra was going to Jerusalem as a teacher of the law he would also have been teaching the law to those in Babylon. In summary, the exilic community appears to have been well organised, able to enjoy the benefits of Babylonian life and free to maintain its own religious life and worship. Although the people were not able to worship at the temple and offer sacrifices, they learnt about their past traditions (Isaiah 40-55) and the requirements of the law (Deuteronomic History, Ezekiel, Leviticus). Purpose of Isaiah 40-55: These chapters in the scroll of Isaiah appear to address a situation later in the exile (circa 540 BCE) when the prophet proclaims that God wants them to return to Jerusalem. Most of the older generation would have died, those who remained would have heard the stories of Jerusalem, but this generation would be very comfortable, settled, well off, living in a fertile and cultured country. They were safe, had freedom and many obtained wealth and status. The question is how do you get a group of people to move who are comfortable, settled, whose children are born in this new country, to move back to a wreck of a city taken over by people from the surrounding countries, Edom, Moab ,Transjordan etc. You want to transport them back to a rocky and barren landscape, where there was no immediate opportunities for making a living. We have the experience of Kosovar refugees who were only in Australia a few months not 40 plus years and some of them had no desire to return to probable hardship and possible death. I have no desire to return to a ‘but and ben' in the Highlands of Scotland on a permanent basis. A holiday is wonderful. This is the task of the writer of Isaiah 40-55 - to convince the people to return to Jerusalem and build the temple and city again. The experience of the exile has made them realise that they have to rely on the grace of God alone and that it is only by God's loving kindness they can know forgiveness. Literary Comments Isaiah 40-55 begins with a prologue in Isaiah 40-11 which sets out the message of the following sixteen chapters. The first verse declares that the people of Israel are forgiven and she has suffered enough for all her rebellion and unfaithfulness. Now God will lead them back to Jerusalem. The poetry is quite different to that used in Isaiah 1-39 and is regarded as some of the most beautiful in the Old Testament. Isaiah 40-55 proclaims God as creator and develops the explanation God as creator of the world first stated in Genesis 1. Not only is Yahweh creator of the world, but also redeemer of people within history. It is Isaiah 40-55 who has a fully monotheistic presentation of God. Up to this point there has been an acknowledgement and acceptance of other gods by the writers of the Hebrew Scriptures. These can be seen in many of the psalms we read. The comments I have made about poetry, prophetic oracles and God speaking are applicable here. |
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Context of Isaiah 43:1-7 In Isaiah 42 the prophet declares that God's servant will bring justice and freedom to people. It reads as though the servant could be the prophet, Isaiah 40-55. In other places in Isaiah 40-55 the servant is Israel and the move from an individual person to corporate Israel occurs quite often in Hebrew writings. The chapter continues with vivid descriptions of what God will do and an acknowledgement that God's actions were instrumental in placing them in Babylonian exile. Following the set verses in the lectionary is a call to witness that there are no other gods before or after Yahweh. This is a disavowal of previous theology which spoke of Yahweh as one god among many. There is no other saviour beside the Lord. All these profound statements which set forth God as all being and proclaims his power are prior to the words which state that he will make a way in the wilderness (v.19). A way which will lead the exiles back to Jerusalem. The offer of forgiveness followed by a description of God's great acts are all part of the plan to get the people in exile to return to Jerusalem and build up the ruined city and temple. |
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Insights/Message of Isaiah 43:1-7 Literary: We have noted previously that the poetry emphasises the message by the repetition in the second line of the idea stated in first line as we noted on previous occasions. Furthermore, the opening clause makes plain it is the word of God which gives greater authority to the words which follow. These verses are quite a contrast to the previous verses (42:18-25) in which God has berated them for their blindness, But now ... (43:1) we are given a picture of divine providence and overwhelming care of God for the people (Hanson:59). Verses 1a and 7 act as a frame around 2-6 in which God is proclaimed as creator of the human race. Verses 2b and 5-6 emphasise the assurance that they are to, Fear not, for I have redeemed you, I have called you by name .... The verses continue with further actions of God, which explain why they do not have to fear. The imagery of passing through the waters, the mention of Egypt, the first line of the Sinai covenant, their "chosenness", all recall to the people the Exodus event by which God first brought them salvation and freedom. They are being asked to undergo a second exodus event, but this time it will be from prosperity to hardship, and as in the first God will be there guiding and leading as occurred in the journeynfrom Egypt to the promised land. The chapter is four co-ordinated units, vv.1-7 - an oracle of salvation, vv.8-15 - individual trial speeches, vv.16-21 - another oracle of salvation, vv.22-28 - a second disputation speech. Through each of these units run common themes: exodus motifs, ransom, chariots and horses, water in the desert (Seitz: 375). The setting of the disputation speeches serve to emphasise the graciousness of God because they know they don't deserve God's ongoing love and compassion. Message / Theology The creator God is not only creator of the world but one who enters into relationship with people and continues to care for them. God's punishment and compassion are depicted in the Old Testament as an integral part of the relationship. The exiles had been reminded many times by previous prophets of their sins which had led to the exile and now they hear they words of forgiveness and new life. God wants them to return to the promised land and be partners in the promise he made to their ancestors. He promises to be with them through all of their traumas so they will never be overwhelmed (v.2). The words in v. 3a - For I am the Lord your God, the Holy One of Israel,your Saviour, are a reminder of the covenant, but the covenant is no longer conditional as in Exodus 19. No words are as poignant and personal as in 43:4 - Because you are precious in my eyes, and honoured, and I love you,- God will gather the exiles from north, south, east and west, all of whom were made for his glory. Who could resist the call to return to Jerusalem and rebuild the city of David? In our day there are many people who would like to hear the words of 43:4 and have suffered a lack of these words in their growing years. The immensity of God's love for us is seen in the willingness to become human and know the life that we lead with all its temptations and hurts. And yet, the love and faithfulness that was present to the people of the Old Testament continues for us. I have held onto to these words many times and believe they can speak to people today through us and the actions of the Holy Spirit. |
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Resources/Worship for Isaiah 43:1-7 Worship: I think it is important that any of the Old Testament readings through Advent and Christmas be read by people who can read well. I am repeating a similar message to the previous weeks because I am disturbed when the Old Testament context is ignored. I think it is important to help people see the context into which Isaiah
43:1-7 was intended and help congregations to understand that the message
which was intended for the people of that time before moving into the
Christian view. If the verses are taken out of context it is very easy
to impose meaning on the text which fails to take into account its original
audience. We must treat the text with integrity before asking the question:
how does this speak to us in a Christian context? Resources: The Old Testament Guides (OTG) by Sheffield Academic Press are an excellent small resource which give many suggestions for readings on particular aspects in the book of Isaiah. The New Interpreter's Bible is another very helpful resource and published
in the late 1990's - 2002 is more up to date than some earlier works. The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989 Web sites with helpful lectionary resources: These links were updated 23/11/06
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