Isaiah 61:10-62:3 addresses the future of Zion and the role of the Anointed One. I offer a few comments that place this passage in a scholarly context.
We now approach the third major portion of Isaiah's scroll, chapters 56-66. While the first two sections of Isaiah drop enough historical hints to locate them in the specific periods of Israel's history (e.g., chapters 1-37 during the reign of Ahaz; chapters 40-55 during the exile), this third unit is not so forthcoming. Some scholars have insisted that these texts represent postexilic sentiments and scenarios. Others argue that we best interpret the intentional dearth of datable references in this unit suggests as eschatological visions. The final chapters of Isaiah occur in a context after God has rescued the people from Babylon using Cyrus' hand (chapters 40-48), and after the Lord has redeemed them from their sins through the salvific acts of the Suffering Servant (chapters 49-55). The people of Judah had been in oppressive captivity for many years, ever since forces of the Babylonian empire under Nebuchadnezzar conquered Jerusalem in 586 B.C. The word of the prophet now promises deliverance to those imprisoned captives and restoration to Zion (Jerusalem, the Holy City of God — see 52:1 ff. and 62:1 ff.). III Isaiah uses echoes of the Servant Songs, suggesting he saw himself as the fulfillment of them. God directs the mission of the Servant to Israel, but only to the devout ones who are poor, broken-hearted, captives, and imprisoned. Scholars often associate this passage with the four passages in Isaiah which they call “servant songs” (see 42:1 ff.; 49:1 ff.; 50:4 ff.; and 52:13-53:12), because they refer to “the servant of the LORD.” This servant song has a special resonance with Isaiah 42 and 49.
The promise of this "Anointed One" bolsters the hopes of those who, while God has returned them from exile and redeemed them, the people are still waiting for the glory of a new creation. There are many obvious similarities between the "Anointed One" and the better-known "Suffering Servant." This Anointed One is endowed with the Lord's spirit (61:1)--as is the Suffering Servant (42:l). The Anointed One offers comfort (61:2-3)--as does the Suffering Servant (51:3,12).
Isaiah 61:10-62:7 proclaim Triumph for Zion. The prophet speaks on behalf of the people. Royal motifs are applied to the prophet, to Zion, and thus to the nation, as in Psalm 132:9-18.
In Isa 61:10-11, Zion speaks. It responds to what the Lord has said with gladness. The world will see the saving act of the Lord in the vindication of Israel. The oracle ends with expressions of exuberant joy and praise in response to hearing the good news. Can the believing community offer such words of thanksgiving sincerely, even if it does so with more reserve than we find here? The salvation event that comes to the community and individual is the act of God clothing them anew, an act in which God covers human shame.[1] 10 I (Zion[2]) will greatly rejoice in the Lord, my whole being shall exult in my God. It shall receive the tangible manifestation of salvation for he has clothed me with the garments of salvation, which Zion needs in its present desperation, and he has covered me with the robe of righteousness (61:3), which Zion needs to express toward God. In Gen 3:21, the Lord clothed Adam and Eve. That sure sounds like protective clothing. God has provided the garments of salvation and robes of righteousness for the whole people of Judah. The Lord gathered them, following the end of the Babylonian exile, back into their homeland. But why did the people need protective clothing? Because they understood the collapse of their nation and the long exile that followed as judgment from God for their sins. In fact, Isaiah spoke of that coming disaster and captivity and said people would “enter the caverns of the rocks and the clefts in the crags, from the terror of the Lord, and from the glory of his majesty, when he rises to terrify the earth” (Isa 2:21). God is dangerous in that way, for the holiness of God demands judgment of sin. Hence, the anger of God will flare up for a moment as human beings behave in the self-destructive forms sin takes. That catastrophe was in the past, and if the people were to recover in any meaningful way, they needed to believe that when God looked at them now, he saw not their sins, but their righteousness. And, according to the prophet, to make sure that happened, God, the divine clothier, gave them robes of righteousness. The people of God are to put on their clothes and allow their message in infuse their lives. Putting on such clothes is the business of the people of God throughout their lives, becoming what the clothes are supposed to be.[3] Such clothing is a reminder of a wedding, as a bridegroom decks himself with a garland and a bride adorns herself with her jewels. Rev 21:2 has New Jerusalem descending from heaven adorned as a bride for her husband. The bride and groom demonstrate their intentions and commitment through their appearance. Actions previously ascribed to the Lord (59:16-17) this author now completely transfers--as raiment--to the Anointed One himself. The text's reference to the bridegroom and bride suggests this Anointed One may also have a covenanting function. However, the most obvious reason for the bridegroom and bride images here is that they, like the Anointed One, are known to the world by the special adornments they wear. On the wedding day, the bride and groom demonstrate their intentions and commitment through their appearance. Their dress is their address. The conclusion involves several analogies that continue the sense of overflowing joy. 11For as the earth brings forth its shoots. Thus, the natural fertility of the earth, which spontaneously brings forth new shoots of life, provides the first analogy. Further, and as a garden, reminding us of Eden, causes what someone sows in it to spring up. Thus, the carefully cultivated growth that springs up from a garden provides the second analogy. In an analogous way, the Lord God will cause righteousness and praise to spring up before all the nations. The righteousness that emerges is likewise a product of both spontaneous divine growth and the nurturing care of the promises of the Lord. Zion shall soon enjoy salvation and received recognition among the nations for her newly redeemed condition. In Isaiah 45:8, the Lord will shower righteousness from heaven, and will cause salvation and righteousness to spring up.
The theme of Isaiah 62:1-12 is the salvation of Zion. It has a companion in Chapter 60. The prophet speaks of the promised salvation despite the incredulity of those he addresses. We need to remember that the setting is one of post-exilic Israel, soon after the return of a Jewish remnant from Babylonian exile. The Jewish people have experienced the devastation of an exile that meant physical, social, and political devastation. The exile is the desert. The destruction of Jerusalem, the loss of land, and the recognition that the exile was the judgment of God has shattered the soul of the chosen people. Rebuilding of people and land now needs to take place. The starting point for rebuilding is the recovery of righteousness. We start rebuilding from the inside out. No political solution alone will suffice. When we view this text along with the preceding chapter’s message of the Anointed One, we see that righteousness comes from the Lord clothing them with the garments of salvation.
In Isaiah 62: 1-7, the prophet speaks. III Isaiah promises such rebuilding and renewal. One reason these words are so powerful is that many people in many situations long to hear such a promise. People hunger for renewal in personal lives and community. Sadly, the hunger can render one susceptible to false promises and false messiahs. Such hunger can also make one open to a genuine word from the Lord. Like the Jewish people returning home, we long for spiritual renewal, but we may also long for renewal of a nation to its highest and best ideals. In the case of III Isaiah, a vision of a new landscape is so exciting that he cannot keep from shouting and proclaiming the good news.
Therefore, as this song continues with the surprising vindication of Israel into 62:1-3, the tone changes significantly. The Anointed One declares that Zion itself shall soon also enjoy salvation and receive recognition in her new redeemed state by all the nations. This portion of the song has a companion in Chapter 60. The so-called "third song" of the Anointed One. Like the "third song" of the Suffering Servant (50:4-9), this text focuses on the personal commitment necessary for the work of the Anointed One to go forward. Unlike the Servant of Second Isaiah, who earns his title "suffering" by the hardships he endures, the third testimony of the Anointed One is exultant — looking forward with great anticipation at what the ministry of the Anointed One will achieve. The Anointed One, the prophet, speaks of the promised salvation despite the incredulity of his listeners. Thus, to achieve this end, 1For Zion’s sake, I will not keep silent (be still or inactive) and for Jerusalem’s sake I will not rest. The Lord is breaking the silence exhibited in the exile, leading to the renewal of the land. This vow to both ceaseless action and ceaseless prayer has a specific objective in mind, until her vindication shines out like the dawn, and her salvation like a burning torch. The Anointed One will bring changes in Zion's status. 2 The nations shall see your vindication, and all the kings your glory; and you shall receive a new name that the mouth of the Lord will give. The vindication of Zion will occur before the eyes of the world. This work of salvation and redemption transforms Zion so thoroughly that it becomes a new creation. Note that according to divine privilege, the Lord, not the Anointed One, bestows the new name on Zion and informs it of the reversal of its sad plight. The result is that Zion/Jerusalem 3 shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God. They receive salvation in such a way that they will experience safety and protection. 4 People shall no more call you Forsaken, and people shall no more call your land Desolate. Rather, people shall call you My Delight (Hephzibah) Is in Her, and your land Married (Beulah); for the LORD delights in you, and your land shall be married. II Isaiah, in 50:1, asks where the certificate of divorce is, with which the Lord sent away Israel, due to its iniquities and transgressions. The prophet uses the image of marriage earlier. Here it refers to a remarriage. The theme of a new name is a favorite for these Zion poems. Thus, in 60:14, III Isaiah says the city shall have the name “City of the Lord” and “Zion of the Holy One of Israel.” In 60:18, the walls will have the name “Salvation” and the gates “Praise.” As the prophet continues, 5 for as a young man marries a young woman, so shall your builder marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you.
One reason these words remain so powerful is that people as individuals and communities still go through times of forsakenness and abandonment. If you have not yet had that experience, I think life is such that you will. The power of this passage is the hunger, promise, and hope it expresses of a deeper connection, even the intimacy of marriage, to the Creator of all who has turned toward us with such grace and love to that we can have the privilege of a new creation. If the journey has led us to a place of devastation and forsakenness, the journey does not have to be over. A new journey can begin.
No comments:
Post a Comment