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            In our last essay we studied Isaiah, 61.  We began with a discussion of who the speaker is at the beginning of the chapter and concluded that it is the anointed One, the Servant/Messiah, who is announcing his role in God’s deliverance.  We recognized immediately that this passage was the one read by Jesus in the synagogue, as recorded in Luke 4:16-21; and we took note of the fact that Jesus claimed that his reading of the Scripture fulfilled it in the hearing of the synagogue congregation.  Thus Jesus claimed to be the Messiah. 

            In this essay we are taking up chapter 62.  If you look at the second part of verse one, the NRSV reads: “until her vindication shines out like the dawn.”  Literally that reads, “until her righteousness goes forth like brightness.”  I agree with Oswalt that there is something more than “vindication” going on here, and that the word “brightness” has particular import as well. 

            First, the larger context indicates that, “the righteousness of God is going to be seen in the character of saved Israel.”  It is not just a matter of vindication.  It is a matter of holy character. 

            Then second, the term “brightness” also was used in 59:9 in connection with “righteousness.”  There a lack of righteousness was symbolized by darkness, and the prophet declared that they were waiting for the light, the “brightness” to come.  Verse 59:9 reads in the NRSV, “Therefore justice is far from us, and righteousness does not reach us; we wait for light, and lo! there is darkness; and for brightness, but we walk in gloom.”

            Now then, come back to chapter 62, verse one, and look once again at the literal translation of the clause in question.  God says of Zion, “I will not rest until her righteousness goes forth like brightness.”  The point we don’t want to miss is that Israel is to shine brightly with the righteousness of God.  Of course this holds for the New Israel, the Church, as well. 

            Moving on to verse two, God announces two results of the work he is doing on Zion’s behalf.  First, “the nations shall see your righteousness.”  The NRSV again translates “righteousness” as “vindication.”  When God’s promise that Zion’s righteousness will shine like brightness comes to pass, the nations (that is, the Gentiles) will see it.  This has to happen for the nations voluntarily to bring Zion’s children and great wealth to Jerusalem as we saw predicted in chapter 60.  And God declares that it will happen. 

            Second, God announces that Zion shall be called by a new name that the mouth of the Lord will give.”  In the ancient Near East, including Israel, names carried significance, and character was closely associated with the names.  That’s why importance was attached to the naming of children.  That’s also why Abram’s name was changed to Abraham when God made a covenant with him (Gen. 17:5) and why Jacob’s name was changed to Israel after he wrested with God at Peniel (Gen. 32:28).  So Zion is getting a new name.  However, as we read on through the chapter, we will see that the new name takes several forms. 

            In verse three, before announcing the new names, God introduces another image to convey Israel’s value: “You shall be a crown of beauty in the hand of the Lord.”  Now scholars are uncertain about why the crown is in the Lord’s hand instead of on his head.  There has been much useless speculation about it, but it probably simply means that Zion and her people are precious to the Lord.  They are a precious possession (his crown); and that is symbolized further by his holding them in his protective hand.  Thus they can be confident that he will fulfill his promises. 

            In verse four the Lord turns to the idea of renaming.  Zion may have felt like her name was “Forsaken” (NIV “Deserted), and she may have thought of hr land as “Desolate,” but that was not the case.  “Whatever the faithful in Israel might feel in the long dark years following the destruction of Jerusalem in 586 BC, they should remember that Forsaken is not the name by which God remembers them, nor is Desolate the way he views their land.”  On the contrary, he sees himself as her husband.  And thus the Lord turns to wedding imagery in these verses to communicate his feelings towards Zion.  You will recall that Zion herself used wedding imagery to speak of her relationship to God in the last chapter, in 61:10.  So the Lord sees Zion as his bride.  He is a husband who will provide for and protect her.  Thus he declares that she “shall be called My Delight Is in Her,” and he chooses to call her land “Married.”  We will see other names later in the passage (v. 12). 

            In verse five there is a problem, especially for people who tend to interpret too literally.  The verse literally says, “For as a young man marries a young woman, so shall your sons marry you.”  Persons who want to interpret literally find this language reminding them of incest and are threatened by it.  The various versions of Isaiah (versions are ancient translations into other languages) dealt with it by using a secondary meaning for the word “marry.”  There are uses of the word that mean “dwell with or in.”  So they translated it “your sons will dwell in you (or keep you).”  The NRSV translators found a way to deal with it by translating the word for “sons” as “builders.”  I have no idea where that comes from.  At any rate, the basic idea of the statement is clear.  God cares so much for his people that he wants to enter into the most intimate possible relationship with them. 

            In verses 4-5, as always, scholars debate who the speaker is.  In this case, God, Isaiah, and an angel appointed by God all have been suggested.  Oswalt favors the third alternative, but he gives no convincing reasons for doing so.  Since God was speaking at the beginning of the chapter and since there is no evidence that the speaker has changed, I believe God is still speaking in these verses. 

            I also disagree with Oswalt on the identity of the “watchmen” (NRSV translates as “sentinels”).  I believe the watchmen are the prophets, as they are in the book of Ezekiel.  Oswalt rejects this view, because the function of the watchmen in Ezekiel was to warn the people of coming danger.  And there is no danger in this context to warn people about.  The enemies of Zion all have been vanquished.  It is true that the function of the watchmen here is not to give warning.  As the last part of verse six tells us, their function is to remind the Lord of his promises.  Now this raises a red flag in some minds, because God isn’t likely to forget his promises.  Of course he won’t forget.  That isn’t the point.  The point is that the prophets are to pray constantly that God’s will shall be done.  Just as Jesus taught us to be importunate in prayer, the Lord taught Israel’s prophets to be importunate in prayer.  Warning people of danger was only one function of the prophets.  Here we see another function. 

            Now then, in verses 8-9 we do get a change of speaker.  Now the prophet begins to speak.  His word is one of security.  Isaiah first speaks of God’s “mighty arm.”  God’s “mighty arm” symbolizes the certainty of God’s promises.  Thus the promises are guaranteed. 

            Next comes a promise that in the New Jerusalem Israel’s enemies will never again take their food.  You will recall that when God set up the Sinai Covenant, Moses promised the people that if they broke the covenant, their enemies would reap the fruit of their labors (Deut. 28:30-33).  On the other hand, if they kept the covenant, they would enjoy the fruits of their labors (Deut. 28:4-5, 7, 11).  Now Isaiah declares that in the New Jerusalem, no enemies or foreigners will take their food.  Rather they will enjoy it and worship the Lord.  Notice the language used in respect to enemies taking the food.  God says that he gave it into the enemy’s hands.  God always is in control. 

            In verses 10-12 Isaiah shows the people how to respond to God’s promises that were seen in verses 1-9.  In a “nutshell” they must act on their faith.  To begin, notice the imagery of the highway.  We have seen this image several times throughout the book.  And it has served several purposes.  Since this is a kind of summary passage that ends a major section, Isaiah probably had several ideas in mind.  The highway probably symbolizes the highway on which God comes.  Notice the phrase in verse 11, “your salvation comes.”  It also could symbolize the highway on which the believing people come to Zion.  Notice the phrase in verse 10, “prepare the way for the people.”  It also could represent the highway on which the nations come to Zion.  Notice the phrase at the end of verse 10, “lift up an ensign over the peoples.”  Isaiah could have had any or all of ideas in mind. 

            Some have questioned why verse 11 says that the message of Israel’s salvation is to be proclaimed to the ends of the earth.  We must remember that the nations are going to come to Jerusalem bringing with them the children of Zion and great wealth.  Therefore they need to hear this message.  Some scholars point out the strong similarity between the second half of verse 11 and 40:10.  I don’t know if that is significant or not.  As a teacher, I know that good ideas are worthy of repetition. 

            Finally, in verse 12, we see a number of additional names for the end-time people of God and Zion.  “They shall be called, ‘The Holy People, the Redeemed of the Lord’: and you [referring to Zion] shall be called, ‘Sought Out, A City Not Forsaken.’”  The NIV translates, the names for Zion, “Sought After, the City No Longer Deserted.”  Notice that all of these names are relational in nature.  And holiness of the people is emphasized.

            In this essay we are taking up the long-awaited chapter 61.  Having revealed the blessings of God that will come to the city of God in chapter 60, the prophet turns in chapter 61 to the one who will bring about those blessings. 

            The speaker is the anointed One, the Servant/Messiah, who is announcing his role in God’s deliverance.  You recognize immediately that it is the passage read by Jesus in the synagogue, as recorded in Luke 4:16-21.  That is important, so please take time to read Luke 4:16-21 right now.  Notice that Jesus, after the reading, announced: “Today this scripture has been fulfilled in your hearing.”  Thus Jesus clearly claimed to be the Messiah. 

            Coming back to Isaiah 61, the Servant/Messiah first announces that the Holy Spirit is upon him.  Then he declares that he is anointed for certain ministries.  There are seven ministries listed in the three verses.  First he is “to preach good news to the poor” (NIV).  The NRSV translated the word “poor” as “oppressed.”  The “poor” here are not just those in physical poverty, as the following announced ministries show.  Indeed the following six ministries detail the first.  Thus the Messiah’s overarching ministry is expressed in this first declaration: he preaches good news to the poor. 

            Second, the Messiah binds “up the broken hearted.”  People’s hearts are broken for many reasons.  However some heartbrokenness is more serious than other heartbrokenness.  Thus the “poor” includes those who are so broken by life that they are ready to give up, or may already have given up.  But those hearts can be healed. 

            Third, the good news for the poor includes proclaiming “liberty to the captives and release to the prisoners.”  Those who are bound by addictions, and those who have been misused or abused by others, are in prison just as surely as those who are behind bars.  And they need to be set free.  Of course those who actually are behind bars can be set free in spirit and can minister fro Christ there.  Also included here are those in bondage to sin, who need forgiveness and deliverance. 

            Moving to verse two, fourth, the Messiah’s good news includes proclamation of “the year of the Lord’s favor and the day of vengeance of our God.”  These two balance one another.  The “Lord’s favor” is his grace at work.  And in the end-time, God’s grace will abound as he raises the righteous dead and transforms the righteous living.  On the other hand, the unrighteous, those who refuse his grace, will face God’s wrath, or vengeance. 

            Fifth, the Messiah will “comfort all who mourn.”  In other words, those who receive grace will be comforted, regardless of their category of need, whether it is need for healing, release, or forgiveness. 

            Sixth, the Servant/Messiah “will provide for those who mourn in Zion.”  In other words the Lord will take care of all of us who partake of his grace.  He will meet all our needs: physical and spiritual. 

            Finally, seventh, the Servant/Messiah will replace our sackcloth and ashes with “a garland” (NIV “crown of beauty”).  That means he will “dress us up” in a beautiful, festive headdress.  Our mourning will be replaced with the “oil of gladness,” and our faint spirits with a “mantle” or “garment” (NIV) of praise.  Afterwards we will be like oak trees.  Indeed we will be called “oaks of righteousness,” because we will be permanent, with godly character.  And we will display God’s glory. 

            Verses 4-9 express the results for historical Israel of what we have seen in verses 1-3.  There are seven results listed.  The first result is the rebuilding of the ruins of Jerusalem (v. 4).  Second, the foreigners, who once oppressed Israel, will now serve them (v. 5).  Remember though that the foreigners who will be serving Israel will be full participants in the blessings of Israel (56:3, 6-7).  The picture isn’t one of a situation where the oppressed have become the oppressors.  Third, the Israelites will be priests to the nations (the Gentiles) and will enjoy their wealth (v. 6).  Fourth, the Israelites will receive a “double portion” of blessings (like an eldest son), because they had experienced double shame (v. 7).  The NIV doesn’t bring out the “double shame” part.  Fifth, the Lord will reward them with an eternal covenant, which we now know is the New Covenant (v. 8).  Not to do so would be injustice and robbery, both of which God hates.  Sixth, “their descendants shall be known among the nations.”  This is more important than it looks on the surface.  Many nations have disappeared.  They have been absorbed into other nations and people groups.  But that has not been the case with the Jews of Israel.  They still are a definable people group in the world and are recognized as such (v. 9a).  Finally, seventh, the world will acknowledge that they are a people blessed by God (v. 9b).  Oswalt applies this both to modern-day Israel’s existence as a nation and to spiritual Israel, which is New Israel, the Church. 

            Scholars, as in other places, are divided over who is speaking here.  Some believe it is the Servant/Messiah, as in verses 1-3.  Others, including Oswalt, believe it is Zion, the people of God, who is speaking.  Zion is expressing her joy in the Lord and in what he has done for her.  It is important to notice that her joy is in the Lord.  In other words it is a rejoicing over the One who has blessed them, not just over his blessings.

            Zion summarizes God’s blessings with one broad-ranging image.  He has clothed her with “the garments of salvation.”  There is no more significant blessing than salvation.  Our deliverance from sin and death is paramount.  And earlier in the passage we saw other aspects of salvation: healing of broken hearts, release from prisons of addiction and abuse, etc.  Notice that the new garments include a “robe of righteousness.”  That is to say, our salvation includes righteous living.  It isn’t a matter of being saved and continuing in sin.  We receive a “robe of righteousness” so that we can live righteous lives.  And notice further that the righteousness is a gift from God.  We cannot live righteously on our own.  We need the power of the Holy Spirit.  There is one more thing to notice, and that is the wedding imagery.  The new clothing is like wedding garments.  Salvation is a relational matter.  We enter into a lifelong love commitment that God always will honor. 

            Finally verse 11 tells us that God will make the joyous scene just described happen just as surely as vegetation grows.  God’s salvation and blessings are guaranteed by the fact that he is God.  He is creator, sustainer, and redeemer; and although Satan and other evil ones can cause havoc, they cannot stop his ultimate will.

            In our last essay we studied Isaiah 59.  In this essay we are taking up chapter 60.  In verse one Isaiah uses the “prophetic present,” that is he speaks of a future event as if it already has happened.  He declares that Israel’s light, that is God their Redeemer, has come.  Remember, Isaiah had just promised a few verses earlier, in 59:20, that the Redeemer was coming, “And he will come to Zion as Redeemer.” 

            It is verse two that tells us that the “light,” the glory of the Lord,” is God himself.  It also tells us that thick darkness covers the world.  The thick darkness symbolizes the darkness of sin.  But the glorious light of the Lord has risen above Israel.  Verse three goes on to say that nations will be attracted to the light and will come to it.  And verses 4-5 add that the nations not only will come; but they also will bring with them many sons and daughters of Israel and much wealth.  Now this prophecy may have some application to historical Israel, but I believe he primary application is to the New Israel, the Church.  And the prophecy has been fulfilled many times over since the first coming of the promised Servant-Messiah, Jesus. 

            Now then, in verses 6-9 Isaiah lets his mind range over various ways that wealth could flow to Jerusalem in his day.  He pictures camel caravans streaming from the major trade routes.  And he sees so many camels resting in the streets that the camels cover them.  There are camels from Midian, Ephah, and Sheba.  You may remember that the Midianites were identified as caravan traders as far back as the days of Joseph (Gen. 37:28).  Ephah was a son of Midian, so he had the same family connection to caravan trading.  Sheba is the ancient name for modern Yemen, which is located at the south end of the Arabian Peninsula right next to the southernmost part of the Red Sea.  Sheba was the crossroads for trade from both India and Eastern Africa. 

            Notice that Isaiah says that the caravans will bring gold and frankincense.  Gold and incense were two of the most valuable products traded in those days, so he naturally mentions them as part of the wealth that would flow into Jerusalem.  And Isaiah says that this would result in praise to the Lord.  I remind you that these items still were extremely valuable several hundred years later when the wise men brought gifts of gold and frankincense to the newborn King-Messiah. 

            In verse seven Isaiah mentions flocks and herds as another source of wealth.  Kedar and Nebaioth both were sons of Ishmael (Gen. 25:13).  It is believed that the descendents of Nebaioth were the Nabateans, who settled in the area of ancient Edom, which is in the country of Jordan today.  They are associated with the rock-hewn city of Petra.  They were known for the high quality of their wool; and their wealth stemmed from that trade.  Notice that Isaiah says their wealth would minister to Israel and that their rams would be acceptable for sacrifice on the Lord’s altar. 

            In verses 8-9 Isaiah continues in the same vein.  He describes a fleet of ship’s sails on the horizon as like a cloud or a flock of doves.  They are ships of Tarshish.  Tarshish was famous for her fleet of ships that carried goods all over the Mediterranean, and perhaps elsewhere.  And Isaiah says that they would be bringing Zion’s children and more great wealth, specifically silver and gold, to Zion.  Interestingly, no one knows the location of ancient Tarshish.  One wonders how the location of such a well-known trading center could have become lost in the mists of time, but it did.  It seems to have been somewhere in the West.  And notice that a reason is given for their coming.  It is to honor the name of the Lord, the Holy One of Israel. 

            In the next segment Isaiah talks about the relationship that Israel will have with the foreigners who come to her.  As we work through the segment, you will see that the biggest interpretive problem is to decide how literally we should take it.  Verse 10 indicates that some of the wealth that is brought to the city will be used to rebuild Jerusalem’s walls.  Isaiah declares that the foreigners will do that work while their kings will serve Israel in the city.

            Now previous verses in the chapter clearly suggest that the nations and their kings will be coming voluntarily, because they want to honor God.  Therefore it seems safe to assume that this work on the walls by the people and the service by their kings also is voluntary.  At the same time, in this segment the nations are depicted as subservient to Israel (vv. 11, 14, 16).  Some interpreters get themselves in trouble by interpreting too literally.  Isaiah’s point is metaphorical.  He is saying that the day is coming when Israel’s former enemies, who mocked God, will come to worship him.  Those who destroyed the city, symbolized by its walls, will rebuild it.  And those kings who once lorded it over Israel will serve her.  Don’t miss the fact, in the last half of verse 10, that God is engineering the whole thing.  He struck Israel down as punishment, and he is showing mercy to her by reversing her fortunes. 

            In verse 11 Isaiah, once again using hyperbole, says that the procession of wealth into the city will be a 24 hours per day operation.  The gates will never close as the goods and the nation’s kings stream through.  The last line of the verse has created an interpretive problem, because the word used in respect to the kings is one that usually means, “to be led captive.”  Of course that seems to be in opposition to the previous indication that they come voluntarily.  The answer to that problem becomes clear when we take verse 12 with it.  It reads, “For the nation and kingdom that will not serve you shall perish; those nations shall be utterly laid waste.”  As the larger biblical revelation shows us, there always are some who stubbornly refuse God’s love.  And Isaiah says that they will perish.  And their kings will enter the city to serve Israel involuntarily. 

            In order to properly understand Isaiah’s vision here, we must realize that the Zion he speaks of is much more than literal Jerusalem, or a literal Jewish state.  This is the “Zion of the Holy One of Israel,” as verse 14, puts it.  It is a place where justice and righteousness reign, as we saw in chapter 59, verse 17.  And it is a place where the Lord himself is the light, as verse 19, which we haven’t yet come to, tells us.  In other words it is the end time kingdom of God. 

            In verses 13-14 Isaiah continues his exaltation of Zion.  In addition to the silver, gold, frankincense, flocks, and so on, that we have seen coming into Zion thus far, the various excellent types of wood from Lebanon also will flow into Israel.  The wood will be used to beautify God’s temple and thus glorify God.  Moreover the descendents of those who had oppressed Israel in the past will come and bow down to them.  This is another example of the idea of reversal that we saw in verse 10.  And again one should not take this too literally.  The main idea is that they are coming to “the city of the Lord, the Zion of the Holy One of Israel.”  In other words they are coming because of God. 

            Verse 15 further describes the change.  Whereas Zion has been forsaken and hated, with no one passing through, God will make her majestic; and joy will characterize her.  Verse 16 may seem a bit strange at first; but to Isaiah’s original readers, it would have been a familiar picture.  Isaiah was playing off of an idea that, though unfamiliar to us, was well known across the ancient world.  Those who believed in certain goddesses metaphorically thought of themselves as receiving life from the goddesses by sucking it from her breasts.  Isaiah uses that same image to symbolize Israel’s receiving nourishment from the nations and their kings.  And Isaiah says that the result will be that they will know that the Lord is their Savior and Redeemer. 

            In the rest of the poem (verses 17-22) Isaiah sets forth a vision of the end-time Holy City.  This poem soars to the same heights as the similar vision in Rev. 21:9-27, though metals rather than jewels are featured.  First, the Lord promises to replace the better with the best: stones with iron, wood with bronze, iron with silver, and bronze with gold.  This symbolizes permanence and security.  In the second half of verse 17, the Lord promises that peace and righteousness will be the operating principles of the Holy City.  Notice the irony.  Peace will be their “overseer,” NIV “governor.”  And Righteousness will be their “taskmaster,” literally “slave-driver.”  In their history, their governors and rulers did not rule in peace and with righteousness.  But in the coming Holy City, this will be the case. 

            Then verse 18 declares that “violence,” “ruin” and “destruction” will be no more.  Salvation will be the walls and praise the gates.  Thus there will be harmony and safety; and all who enter will worship the Lord with praise.  Verses 19-20 proclaim that the light of God, which already had dawned (verses 1-3) will be so bright that there no longer will be a need for the sun and moon.  God’s light is everlasting, and it will end their days of mourning. 

            Finally, in verses 21-22, Isaiah turns from a description of the city to a description of the people.  First, they are righteous.  They totally reflect the holy character of God.  Second, they will “possess the land forever.”  From the time of the Abrahamic covenant, the land has symbolized permanence.  The land has become a metaphor for God’s faithfulness to his people; and we will possess it forever.  God planted us.  We are the shoot that the Lord planted.  Thus third, we will fulfill the purpose for which he created us, namely, to glorify him.  Finally, fourth, they (we) will have influence beyond anything we could have imagined.  The least will become a thousand (NRSV, a clan) and the smallest a mighty nation. 

            The last two lines sum up the chapter.  God will make it all happen because he is the Lord.  From the perspective of the New Covenant, we see the fulfillment of this passage in the two comings of Christ.  God brought forth his Son “in the fullness of time (Gal. 4:4).  And he will create the New Jerusalem at his second coming.

            In this essay we are studying chapter 59.  In verses 1-8 Isaiah paints a picture of a sinful society that has fallen apart.  Verses 1-2 explain in general terms why God doesn’t answer their prayers, and why God seems so far away from them.  Isaiah begins by saying what it is not.  It is not because God is too weak (that is the meaning of the image of his hand being too short).  And it is not because God is insensitive (the image of his ear being too dull, literally “heavy”).  Rather it is their sins that are barriers between them and God.  Indeed their sins hide God’s face from them.  Isaiah’s logic is simple and powerful.  God is neither powerless nor insensitive, but he is holy.  and that is why sin separates us from him. 

            In verse three Isaiah moves to a description of their sin.  Their hands are bloody and they have spoken lies.  Notice the technique of moving from a lesser to a greater specificity: from the hand (literally the “palms”) to the fingers and from the lips to the tongue. 

            He continues in verse four by declaring that the legal system is corrupt.  People bring unjust lawsuits and lie to gain what they want.  And the result is “mischief” (the NIV translates it “trouble) and iniquity.  That sounds a lot like our culture today, although it appears that they were further down corruption road than we are. 

            Verses 5-6 present quite a picture of the results of such a sinful society.  It produces “adders’ eggs” and a “spider’s web.”  The term used here for “serpent” does not reveal what kind of snake it was, though it had to be a type that does not give birth to live young.  The image of serpent’s eggs is a powerful one, because whether one eats them or crushes them to let out the babies, the result is the same.  The venom of the baby snakes is as potent as that of the adults.  The image of the spider’s web also is strong.  A spider’s web is near impossible for insects, once caught, to work free from.  When caught in a web, they become the spider’s dinner.  On the other hand a spider’s web is useless to human beings.  For example, they cannot be used to make clothing.  These images correctly picture a society that promotes sin and violence.  Those in positions of power take advantage of those who are not; and they do it by force, if necessary. 

            Verse seven returns to the behaviors of the people in such a society.  Isaiah was dealing with this topic back in verses 3-4.  Here Isaiah turns to the image of their “feet” and “thoughts.”  “Their feet run to evil.”  The idea is that those who are quick on the feet can be first to take advantage of others by shedding innocent blood. 

            And the people’s “thoughts are thoughts of iniquity.”  The word for “thoughts” here is the same one as in 55:8-9, which read, “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.  For as the heavens are higher than the earth, so my ways are higher than your ways, and my thoughts than your thoughts.  Oswalt says that the word for “thoughts” refers to the plans or schemes that these evil people were hatching in their minds.  The result of such evil thinking is desolation (NIV says “ruin”) and destruction.  Notice the use of the words “highway” and “way.”  We have seen this as a theme throughout the book. 

            Verse eight shows what they should be experiencing as God’s people.  They should be experiencing peace.  But they do not know “the way of peace.”  They also should be experiencing justice.  But there is none.  Obviously, the solution to their problem is to replace their thoughts with the thoughts of God.  But they don’t do it. 

            In verses 1-8 we have seen Isaiah accuse Israel of terrible sinfulness.  And there is no deliverance under their present circumstances.  Now in verses 9-15a, Isaiah says that another result of their sinfulness is no justice.  Notice the “therefore.”  Therefore, based on what I have just told you, namely, the extent of your great sinfulness, “justice is far from us.”  Also please notice the switch to the first person.  “Justice is far from us, and righteousness does not reach us.”  Isaiah doesn’t separate himself from the sinners.  He is part of Israel, and he shares the pain that their sinfulness has brought upon the nation.  That switch to the first person represents another change.  The prophet is now speaking on behalf of the people. 

            The image of blindness in verse 10 is important.  Back in 42:7 Isaiah had declared that the divine Servant would open the eyes of the blind.  Here in verses 9-10, using the same words that he used in 58:10 (light, darkness, gloom, and noon), Isaiah makes the opposite point.  There, darkness and gloom became light.  Here, light is seen as darkness; and blindness is the result.  Oswalt suggests that Isaiah is saying that things are not always what they seem. 

The same circumstances will seem different to different people, depending on their inner state.  What is incredible darkness to one is as bright as noon to another.  And what is noon to one is pitch-black to another.  If we have the sense of God’s presence and care, the most confusing circumstances will offer little cause for alarm.  But without that sense, the most pleasant prospects soon become gray and dismal. 

The growling and mourning in verse 11 indicate the high level of frustration present among the people.  Justice and salvation seem far away from them. 

            Isaiah, speaking for the people, confesses their sinfulness in verses 12-15a.  Verse 12 indicates that the sins of the people are so numerous that they are piled up before God.  And they know it. 

            Verse 13 contains six infinitive forms [infinitive absolutes] that lay out their sins: “transgressing and denying the Lord,” “turning away from following our God, talking oppression and revolt, conceiving lying words, and uttering them from the heart.”  It is not obvious from the NIV translation that these verb forms all are the same.  But they are. 

            In verses 14-15a Isaiah returns to the subject matter of verse nine, namely justice and righteousness.  Here he adds truth and honesty.  These four characteristics together should prevail in the society, but they do not.  Justice is turned away at the gate; righteousness stands at a distance; truth is shut out from the public square; and honesty (like righteousness) can’t even get there.  Not only is truth lacking, but also those who try to avoid evil are taken advantage of, or perhaps even persecuted. 

            Beginning at 15b Isaiah turns to God’s perspective again.  The “it” that the Lord saw in verse 15b was the terrible sin and injustice laid out in the previous verses.  Once again it is clear that God must intervene personally to solve the problem, and he did. 

            In verse 17 Isaiah presents God’s intervention to save his people with the image of a warrior preparing for battle.  Interestingly, no offensive weapon is mentioned.  In verse 18 Isaiah depicts the vengeance as a repayment of wrath.  He probably intended a play on words here.  The word for “repay” is from the same root as the word for “peace.”  The idea is that God will pacify his enemies with his wrath in contrast to giving peace to those who are in relationship with him (57:19). 

            Verse 19 continues the thought of verse 18.  From West to East god’s enemies will fear his name (that is his reputation and character) and his glory.  His wrath will be like a flooding stream powered by the wind. 

            Verse 20 makes it clear that God takes the warrior stand to conquer his enemies in order to redeem his people.  Zion typifies all of God’s people.  As terrible as God’s wrath is, he offers it reluctantly.  He wants to save, not destroy.  But one has to turn from sin in repentance. 

            Verse 21 ends the chapter and the section.  God, through Isaiah, covenants with his redeemed people (and that includes us) to send his Holy Spirit upon us to enable us to serve him.  He will put his words in our mouths and in the mouths of our succeeding generations, to witness to the world.

            In this essay we are studying chapter 58.  Israel’s sin situation laid out in chapter 57 was so serious that God told Isaiah to shout loudly in a voice like a trumpet an announcement about their rebellion and sin.  The word translated “trumpet” is shophar.  The shophar, usually make from a ram’s horn, was the primary means of getting attention in a Jewish community.  It made a very loud, piercing sound.  When the shophar was blown, everyone would stop dong what they were doing and pay attention.  It could be the sounding of an alarm, or a call to some community activity.  In time of war the shophar called the troops to action, etc.  So the image of shouting with a voice like a shophar was a strong one.  Isaiah was to make the announcement as strongly as possible. 

            Verse two reveals something important about whom the sinners were.  They were people who were seeking God every day, people who believed they were pleasing God.  They “practiced righteousness,” at least they thought they did.  They kept the ceremonial law; they asked God to work righteous judgments; and they delighted in drawing near to God through their worship.  Isn’t that interesting?  It’s also a little scary.  We are religious people who believe we are pleasing God with our worship.  Should this give us pause? 

            Now then, verses 3-5 give us further insight into their attitude.  Before we talk about the content of these verses, let me say a word about fasting.  As you know, fasting is to deny oneself something for a certain period of time, usually food.  The only required fast day in the Mosaic Law was the Day of Atonement (Lev. 16).  But individual Jews fasted, and leaders in Israel occasionally called for fast days down through the years (Judg. 20:26; 1 Sam. 7:6, 31:13; 2 Sam. 12:21-23; 1 Kgs. 21:27; Ezra 8:23; Neh. 1:4; Est. 4:16). 

            Interestingly, in the first part of verse three we see these religious sinners complaining about God: “Why do we fast, but you do not see?  Why humble ourselves, but you do not notice?”  Do you see their problem?  They thought they should be rewarded for their piety.  In other words, they did what they did in order to get what they wanted from God.  Their piety was a means of manipulating God for their own purposes.  At heart, that is paganism.  As we know, true biblical religion calls us to surrender our manipulative self-interest and receive from God those blessings he wishes to bestow. 

            The second part of verse three and verses 4-5 give us God’s perspective on the matter.  We could even say it is his response to the complaint.  “Look you serve your own interest (literally “desire”) on your fast day, and oppress all your workers.”  Now the situation becomes even clearer to us.  These people are very religious; they engage in a lot of pious activity; but they only do it to get their own way; and the fact that they oppress their workers indicates that their religion doesn’t touch the rest of their lives. 

            Isaiah is using hyperbole in verse four.  And the listeners probably were shocked and offended by his charge that they fasted in order “to quarrel and fight.”  Of course they would deny fasting in order to promote strife.  But Isaiah made his point.  Unfortunately scholars are not entirely sure what the point was.  The most likely suggestion is that God was saying through Isaiah that their mistreatment of the poor negated their pious acts.  That’s why their fasting did not make their “voice heard on high.”  I wonder how many Christians think that their pious activities are pleasing God, while their actions in life prove them wrong. 

            Now then, having set forth the people’s idea of fasting and part of God’s response, God continues his response through Isaiah in verses 6-12.  In these verses God declares that his vision of fasting, in contrast to that of Israel, includes loosing the bonds of injustice, letting the oppressed go free, sharing food with the hungry, finding shelter for the poor (see NIV), clothing the naked, and not hiding from their “own flesh and blood” (NIV).  In other words, they should be helping other people rather than abstaining from food. 

            The last clause of verse seven literally reads “your flesh.”  Scholars debate whether it means their “kin” or relatives (NRSV), or whether it means other people generally (NIV).  It’s one of those “pay your money and take your choice” situations. 

            Notice in verses 8-9a that there are four positive consequences of doing the kind of “fasting” that God wants them to do, namely helping others, especially the poor.  First, their light would “break forth like the dawn.”  Light penetrates into and dissipates darkness.  Of course the Lord was talking about spiritual light and darkness here. 

            Second, their healing would “spring up quickly.”  Again I think the emphasis in Isaiah’s mind would have been spiritual healing, but all kinds of healing would be part of it. 

            Third, their “righteousness” would go before them.  The Hebrew word literally means “righteousness,” or “righteous one.”  So I’m not sure why the NRSV translators used “vindicator,” with a note offering “vindication as an alternative.  Translating it as “righteous one” opens up the possibility of a reference to the Lord himself, in which case the Lord would be the vanguard and the “glory of the Lord” the rear guard.  Notice the Exodus imagery.  But scholars generally agree that the reference is to the people’s righteousness in the sense of the good works that would lead to these benefits. 

            Finally fourth, we see the most significant benefit of all.  The presence of God would be with them.  The Lord would answer their calls for help and be there for them. 

            Verses 9b-10a tell us what we should do.  Some of it is repetitious of what we saw in verses 6-8.  We must remove the yoke of oppression; we must stop mocking one another (that’s the finger-pointing), and stop the malicious talk (NIV).  In other words, the poor must no longer be seen as objects of scorn and contempt.  They must be seen as persons of worth and dignity.  Offering food to the hungry is mentioned once again.  If we will do these things instead of depriving ourselves of food, then our light will rise, the Lord will guide us; he will satisfy our needs, and he will strengthen our bones, meaning our bodies.  Indeed we will become like a watered garden and a spring of water.  In other words we will produce an abundance of gifts to share with others, and we will overflow with the life-giving water of the Holy Spirit. 

            Verse 12 mentions another benefit.  “Your ancient ruins shall be rebuilt.”  At one level Jerusalem is meant.  Cyrus rebuilt it in the sense of permitting it to happen and providing some support (45:13).  But the Jews did the actual work.  At a deeper level, this points to the restoration and rebuilding of their spiritual lives. And it is at that level we can apply it to our lives. 

            In verses 13-14, Isaiah turns to the subject of Sabbath Keeping.  This proves that the main issue of the chapter is not fasting per se.  The main issue is what pleases God.  Sabbath keeping was another example of religious ceremony, like fasting.  And like fasting, it had to be done for the right reasons.  They were to honor the Sabbath in order to worship God and surrender their lives to him, rather than do it to try to manipulate God for their own purposes.  Verse 14 ends the chapter by declaring that if they would do this for the right reasons, they would “delight in the Lord,” they would “ride upon the heights of the earth,” a poetic way of saying they would be with the Lord; and they would enjoy the heritage of their ancestor, Jacob, which ultimately means eternal salvation.