Introduction
Throughout this study, we have focused on historical narratives which tell complete stories about past individuals and groups. This includes the Creation account, the Fall, the adventures of Abraham, and the Exodus to Conquest of the promised land. The Old Testament, however, transitions from these detailed chronologies in the Torah and History sections to prophetic literature. The prophetic literature is divided into the five Major Prophet books (major meaning the size of their work rather than their importance) of Isaiah, Jeremiah, Lamentations (short, but associated with Jeremiah), Ezekiel, and Daniel; followed by the twelve Minor Prophets. The prophetic writings recount, in typical poetic form, the sayings and experiences of prophets as the mouthpieces of God. God summoned these individuals (along with numerous others who have left no writings) to a vocation of calling his people back to relationship with himself. Their writings were not intended as precise predictions of future events for the use of Christian academics, but channeling the voice of God to threaten judgement (should the people continue in their rebellion against God) and hope (should the people change their way of life). The prophets thus often re-declare the Mosaic covenant, but they go further too: they keep a record of God extending his promises. Exile is coming because humans are unable to keep their side of the bargain, so God, through the prophets, speaks of a coming time when he will fix the problems and he will once again come to earth to dwell with humanity.
The writings can at times appear obtuse and esoteric, and so many neglect a proper reading. When we study these texts, allow the word pictures and symbols of the passage to become alive in your imagination. This might be akin to reading a Shakespearean tragedy where you might not comprehend every word or allusion made, but you can get a feel for the attitude and feelings of a character. Both Shakespeare and the prophets are trying to paint a complex picture which even they might not be able to see — in the latter case, the prophets are endeavoring to communicate the edges of a vision which they themselves incompletely comprehend.
With this introduction to the prophetic works, let us turn to the prophet Isaiah. We find his being called by God in a vision to the prophetic role. In chapters 7-8, he passes severe judgement on the Northern and Southern kingdoms due to their negligence to their vocation as God’s chosen people. Both North and South are under threat from Assyria and Isaiah begs them to reform themselves lest judgement fall. As we know from our last lesson, the North will fall and vanish. Chapter 9 and following paints a different picture, and we will approach it, though recalling that this is in light of external threats and fears of annihilation.
Lesson
In Isaiah 7-8, the prophet tells how God will use the terrible Assyrian empire to execute his judgement on his delinquent people (e.g., 7.17-20; 8.4-8). Just before the passage we will read, Isaiah describes the darkness, distress, and gloom that will befall the kingdoms. Read Isaiah 8.21-9.7, which will give a bit more contextual darkness prior to the great ‘but’ of Isaiah 9.1
The passage begins in the darkness of Assyrian conquest and then suddenly transitions to a message of promise and hope. So hopeful, in fact, that these are regularly read out during the Christmas season. How easily it may be to slip into ‘fulfillment’, but let us remain in the eighth century conquest among Isaiah’s original hearers and/or readers. In our mind’s eye, we see a complete, fearsome darkness, and then suddenly it is midday under a shining sun. Joy, hope, and the defeat of oppressors recall the exodus from Egypt. The days of war and bloodshed will be at an end. And, instead, we hear of a child, a descendant of David who will rise up and establish a new, godly government. He will be a new David, resuming Davidic kingship and fulfilling the Davidic covenant of an everlasting ‘house’. No longer will there be corrupt leadership, but a just ruler, a wise ruler, and a ruler who will be called ‘Mighty God’ or ‘warrior God’. All this will be divinely brought about, and it sounds almost as though God himself will be king of Israel.
This poem goes on to mourn that Israel has continually chosen to reject God, and for that reason Israel is being disciplined. God, however, has remembered his promises — we can recall God’s ‘remembering’ of the Abrahamic promises when the Israelites were suffering in Egypt — and commits to rescuing a ‘remnant’ of his people who will one day return to the land from exile (10.20-3). But then again, the writer records the judgement that God will level on disobedient Israel, including the destruction of the trees, a metaphorical reference, but one which is picked up in Isaiah 11. Read Isaiah 11.1-16 as the prophet returns to words of comfort, and consider what elements are added to God’s promises.
The imagery in Isaiah 11 picks up from the metaphor in Isaiah 10, declaring that of those trees that have been lopped off, a new shoot — a new branch would grow and bear fruit. Imagine a landscape of collapsed and burned out trees. In the midst of this darkness, a new growth can be seen coming from a devastated stump, reflecting new life amongst so much death. This, declares Isaiah, will be what the new king will be. He will be from the line of David (who was Jesse’s son), and the spirit of God will rest upon him as it rested on Saul and on David. As in Isaiah 9, this will be righteous and just king.
But in verses 6-9, the focus shifts. Animals that don’t usually get along with each other will thrive, side-by-side. Under this king, there will be degree of peace unimaginable in our world. Then, in verses 10-16, God will bring back the exiles, preparing a broad highway like in the departure from Egypt (i.e., the parting of the seas), and defeating the enemies who continually threaten them. But not everyone will depart — only a remnant. God will ‘recover the remnant that remains’. This focus on a faithful remnant is a shift from the larger vision of all of Israel inheriting the promises to a smaller subset that remains (or returns to being) loyal to God.
Reflection
These chapters interweave the sorrowful yet angry cries of the coming justice for Israel’s sin with the proclamation of hope — a hope that will arise from Jesse’s roots, i.e., from the house of David. These promises recorded in Isaiah connect the Davidic covenant (everlasting house, kingdom, and sonship to God) with new elements. Because of sin, there will be a break, but God would raise up a son of David to rescue his people and restore them to the promised land. This king would rule well, filled by the spirit of God and loyal to God as was King David (and in contrast to all the ‘bad’ kings who did not recognize their God). There, in the promised land, their enemies will be routed leaving such peace that even the animals will not harm one another — a metaphor emphasizing that even relationships replete will conflict will find peace.
One of the strengths of prophetic literature is its ability to stir emotions and create unrivaled poetic pictures. Each word and phrase rejects a literal reading, as standing adjacent to Monet’s water lilies must not associate each small square as representative of what the artist saw. Instead, we must take a few steps back and look at the scene in its entirety, and consider what it is pointing to. What emotions or ideas is the artist trying to convey? In Isaiah, coming judgement recalls the setting of the Flood narrative or the rejection of God in favor of golden idols, but the hope looks back to a restoration of Creation, of Eden before the Fall. The next (short) chapter of Isaiah 12 voices the people’s appropriate response for their salvation: giving thanks and praise to God, and making him known to all the nations.
Before joining in the joyful return of the remnant, we must first watch the process of their devastation — the consequences of their disloyalty — which we will begin in the next lesson.