Category: Isaiah

Isaiah 42:1-9

This text is used for the Lectionary Year A on January 8th, 2017.

The structure of the passage is quite succinct and clear. The first half (vv. 1-4), God was speaking directly to the servant. In so doing, God affirmed the servant by declaring him as being approved and empowered. God even foretold of the servant’s future success. Verse 5 is a transition that will lead to God speaking directly to the servant. In the remainder of the passage God turned His attention to the servant (vv. 6-9), He affirmed and reassured the servant had been commissioned and empowered by God to accomplish the task for which he had been called.

This servant’s method was much different from that of the kings of the day. The servant would not complain and “shout or cry out” (v. 2) when the responsibility became overly difficult and burdensome. Neither would this servant treat those who were considered less or disadvantaged – the “bruised reed” and “smoldering wick” (v. 3) – as objects to be discarded. No, this servant would be in great contrast of the kings; Cyrus, Josiah or Jehoiakim, of the servant’s day.

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Isaiah 63:7-9

This text is used for the Lectionary Year A on January 1st, 2017.

iran-darroudi-paintings-paydari-jpglargeIsaiah 63:7 begins and closes with the same word, “ḥesed” which is translated, “steadfast love.”  This great encourager was wanting the recipients to reflect and remember on the goodness and compassion of God. As the people remembered God’s actions that demonstrated His “steadfast love” they would begin to join in praising God.

The writer of this passage may very well have inspired from Psalm 106:1-2 as it closely parallels the beginning of this passage. As this unidentified speaker was delighting in God’s steadfast love by drawing on two of God’s great characteristics – goodness and compassion he was encouraging the people to remember the mighty past deeds of God toward his people that consistently displayed His steadfast love for them.

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Isaiah 52:7-10

This text is used for the Lectionary Year A on December 25, 2016.

watchtower in novgorodIsaiah 52 is part Deutero-Isaiah (Isaiah 40-55). At the time of this writing, Israel was being held captive. Captivity was harsh. Freedom for Israel was nonexistent. The principle city, Jerusalem, had been severely damaged.  Despite Israel’s circumstances, hope was alive because they believed Yahweh would provide deliverance. Their hope was deeply grounded in their past. They remembered that Yahweh’s power had freed Israel from Egypt after 400 years of captivity. That single thread of hope had been tightly wound around the hearts of the people for years. Now, with great anticipation, the good news of a new Exodus was hopefully coming.

The one who was bringing the news shared four distinct messages of hope. The messages were that of peace, goodness, salvation, and divine rule. The message of peace was exactly as the word implied. There would be a noticeable absence of conflict and strife. Consequently, there would be a spirit of unity among the people. The message of goodness conveyed the idea there would be an attitude of helpfulness that would build and strengthen the community. The third message was of salvation which indicated deliverance by Yahweh himself. Yahweh would protect and deliver Israel from anyone or anything that would seek to overpower His people. All of three messages were made possible by the fourth message. Through Yahweh’s divine rule peace, goodness and salvation to His people would be possible.

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Isaiah 65:17-25

This text is used for the Lectionary Year C on November 13th, 2016.

hopeful 1909The prophets often provide a good amount of challenging statements. Moments of despair and mourning fill the pages. But, also interspersed in the texts, are moments of hope. The prophets teach us that life is often an intermingling of despair and hope. Yet, in this selection from Isaiah a vision of hope prevails for the nation of Israel. Hope wins out in the end after so much despair.

The passage begins with God offering to build “a new heaven and a new earth.” The idea of ‘newness’ is a powerful one. Often we have read newness as a way of escape. We can leave behind this old-world to go on to a new place. Aided by our disposable culture, we feel that the old world will just be discarded. Yet newness can be read in a different way in this text. The old creation does not cease mattering. After all, just as we are part of that old creation, we will also be a part of the new. Likewise, this account is filled with references to the current creation. Jerusalem, vineyards, and animals are mentioned. This new creation seems to have elements of recreation and reimagining to it. The old creation will not so much be discarded as healed and remade.

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