46-49:7

Isaiah 46-49 does not break much new ground, but for the most part intensifies topics that have already been introduced. This makes it appropriate to spend some time looking at the material in a different way, as poetry. Word Pictures Isaiah is both a prophetic book and a work of literature. We have focussed on the first as clearly more important for our study, but that does not mean that the latter is unimportant. Indeed, this entire section is written as poetry, which tells us that the careful use of language is very much a part of the message. We take the opportunity to describe the extensive word pictures in chapters 46 and 47. These poetic touches are not embellishments, but integral parts of Isaiah’s message, intended to make it more alive and meaningful. Chapter 46 begins as a satire – a well known literary form. It is ostensibly about two specific gods, Bel (a title, ‘Lord,’ rather than a name, and cognate to Ba’al, but traditionally applied to , the head of the Babylonian pantheon) and , the son of Marduk. However, beyond the names there are no specific characteristics of these gods mentioned, and the passage applies equally to all idols. The initial picture shows the idols being carted around by beasts of burden, the point being that they are unable to move themselves. To this, Isaiah adds the fact that this need to provide beasts of burden becomes burdensome to the idolaters – wordplay that survives in translation. The picture quickly evolves. The gods are in a lowly position: Bel bows down, Nebo stoops low (46:1,2), and we soon are told why. The idols are on a cart, joining the people as they go off into captivity. Isaiah returns with a complementary picture. Rich materials, gold and silver, are given to skilled craftsmen to make it into a god (46:6). The irony of men making a god is too sharp to require a comment by Isaiah. But once the idol is made, it is lifted onto human shoulders – they become the beasts of burden for gods that cannot save them, cannot even move themselves. Chapter 47 has a more extensive word picture, that of as a rich and royal woman who has been brought low by exile and slavery. The contrasts are extensive. Where she once had a throne, she now sits in the dust (47:1). Where she once was tender and delicate, she now does the lowest and hardest work of grinding flour, work suited to a slave. Where she once had fine and concealing clothes (a veil, 47:2), she now lifts her skirts and bares her legs – presumably to facilitate wading through the streams, which would happen as she is marched into captivity. Finally, the references to exposed nakedness and uncovered shame are very likely a picture of her being violated by her captors.1 Babylon Will Fall We have just seen the gods of Babylon derided as useless idols. Isaiah reports God’s challenge to them: can they compare with him (46:5). And of course they cannot. Idols have to be carried, while God himself carries his people (46:3-4). And then we get to the point: Remember this, keep it in mind (46:8). had had a long history of God’s care, and should have remembered that while in captivity—but needed to be reminded. The issue was not simple forgetfulness, but a moral failure: Israel was still stubborn-hearted (46:12). But the past is just the starting point. God is about to act: From the east I summon a bird of prey (46:11). There is almost no doubt that the reference is to Cyrus, who would conquer Babylon. In doing this, he would be a man to fulfill [God’s] purpose. Moreover, God consistently uses predictions of this sort to strengthen faith: I make known the end from the beginning, from ancient times, what is still to come (46:10). The fall of Babylon is only a means to a larger end: I am bringing my righteousness near (46:13), and I will grant salvation to , this in direct contrast to Israel being now far from my righteousness. We have already considered the picture of an abased Babylon in chapter 47, but we have not exhausted what it has to say. 47:6-7 begins an explanation that God has been executing his plan even while Israel felt abandoned. It all begins with God’s anger with [his] people (47:6), which has been referred to many times previously. Isaiah, however, provides a new and striking description of the consequence of this anger: God desecrated [his] inheritance. This requires an explanation. Israel was God’s people, his possession, and hence his inheritance. (The emphasis is on the owning, not the transmission of ownership.) Hence, in punishing Israel by exile, God was damaging what he himself owned, something dear to him. The mode of punishment is more familiar: giving Israel into Babylon’s hand. Naturally, Babylon did not see its victory over in this way, and did not understand that it won only because it had been chosen as God’s agent. Consequently, Babylon showed [Israel] no mercy, with no

1 John Goldingay, Isaiah: Understanding the Commentary, p 273, disputes this understanding of the text.

1 3/8/2015

Isaiah 46-49:7

compunction about doing so, thinking that it would remain in the victor’s position forever (47:7). Babylon thought, I will never be a widow or suffer the loss of children (47:8) – but was wrong. The rest of chapter 47 addresses Babylon directly. The terms of the address require some explanation. Babylon was a great center of learning, and particularly of astronomy. But the modern division between the science, astronomy, and seeking omens and understanding in the stars, astrology, did not exist. Babylon fully expected to be able to foresee the future through its wisdom and knowledge (47:10). Just as Babylonian astronomers could predict planets, they expected to predict nations. But Babylon was misled: a catastrophe you cannot foresee will suddenly come upon you (47:11). The chapter closes with a fierce denunciation of those stargazers who cannot even save themselves. New Things Revealed to a Stubborn Israel Chapter 48 returns to speaking directly to Israel. In part, this is a familiar charge that Israel is stiff- necked and stubborn. Two symptoms are listed: people invoke the God of Israel—but not in truth or righteousness (48:1), and a propensity toward idolatry (48:5). But the main thrust is a distinction that God draws between how he acted in the past and how he will act in the future. Just to be clear, this change is neither a change in God’s character nor a change in his plan, though the text does not say this explicitly here. In the past, God foretold what he would do, to ensure that Israel would not interpret (favorable) events as the works of idols. The reference to former things long ago (48:3) suggests that Isaiah is speaking of God’s instruction during the exodus, and hence that the predictions were of a general nature, assurances to Israel of God’s protection and favor. 48:6 interrupts the argument with a challenge to Isaiah’s listeners regarding God’s past acts: You have heard these things; look at them all. Will you not admit them? The adversarial tone suggests that even now Israel was not willing to concede God’s protection of his people. Suddenly God makes a contrasting point: From now on I will tell you of new things. They are of necessity new and not known to Israel, because they are created now, and not long ago (48:7). It is not at this point clear why it is necessary that Israel could not have known about them previously. For that matter, it is not said explicitly just what these new things are – though the context strongly suggests that Cyrus is part of them. Instead, Isaiah returns to the failings of Israel, which are described as thoroughgoing. If God’s wrath is to be delayed (48:9), it is for his own sake (48:11), and not because of any virtue in his people. God’s activities are to refine, not to destroy, but the refining is of a different kind than might be expected.2 48:12 renews a past line of argument. God’s power as creator of all means that in a court case between God and idols, God would win handily. He can carry out his purpose – and now, his purpose is the defeat of Babylon, effected through his chosen ally (48:14), Cyrus. God then explains that Israel could have enjoyed all the promised benefits of being God’s people, had they paid attention to [his] commands (48:18). Finally, Isaiah warns Israel to flee from the coming dangers when Babylon falls, citing the care that God took of his people in their escape from . A Servant Song 49:1-6 comprise the second Servant Song, again speaking of God’s servant through whom God will be doing the new things previously announced. This time, it is written as though spoken by the servant. Some of the verses speak of how God has prepared his servant for his task: Before I was born the LORD called me (49:1); He made my mouth like a sharpened sword (49:2); formed me in the womb to be his servant (49:5). However, the main focus is on one task: to bring back to him and gather Israel to himself (49:5); to restore the tribes of Jacob (49:6). To this is added the task announced in the first Servant Song, to be a covenant for the people and a light for the Gentiles (42:6), echoed here as a light for the Gentiles (49:6). As before, there is some ambiguity about who the servant is. Though most of the language seems to be spoken by a single person, there is one place that seems appropriate for the nation: He said to me, “You are my servant, Israel, in whom I will display my splendor.” (49:3) However, this can be understood as poetic language, referring to an embodiment of the best of Israel as Israel itself.3 Given that we have an individual in view, there are further characterizations of him. He was despised and abhorred by the nation (49:7), and yet kings will see you and stand up, princes will see and bow down. Once again, hindsight gives us a privileged view of this, and we can see how this very remarkable and challenging mission was accomplished in Jesus.

2 I have refined you, though not as silver (48:10) is puzzling on its face. Calvin suggested that ordinary refining would show that Israel was all dross, yielding no silver. This makes good sense, and is consistent with the picture of Israel – but is this what Isaiah meant? 3 I am indebted to J. Alec Motyer, The Prophecy of Isaiah: An Introduction & Commentary, p 384, for this insight.

2 3/8/2015