Isaiah 1-6

The book of Isaiah covers about 120 years, written to three different groups and in three different styles. That's why some scholars write of Isaiah in chapters 1-39, Deutero-Isaiah (II Isaiah) in chapters 40-54, and Trito Isaiah (III Isaiah)in chapters 55-66. You may remember that Elijah had a school of prophets under him, one who was Elisha. The same seems to have been true of Isaiah. The 66 chapters of Isaiah represent the maximum length of what could be included in a single scroll. Psalms' 150 chapters were actually written on five scrolls. Technically, there are five books of Psalms, with many writers involved (Moses, David, Asaph and others are named while other Psalms remain anonymous. God's Spirit has inspired them all as surely as he has inspired the three writers in Isaiah.

One confusion that often happens with prophets comes from modern times. Jeanne Dixon was considered by many to be a prophet and so many of us have been taught that a prophet is one who predicts or foretells the future. The biblical prophets are not foretellers (futurists), they are forthtellers (who proclaim God's corrective word to the people, often in first person). Even today, in a charismatic or Pentecostal worship service, you can hear prophecies shared that are given in language, "Thus saith the Lord, I...." In those special times when I feel the Lord speaking a prophetic word to a group or an individual, I generally will say, "I believe the Lord may have a word for you. You test it and see if it is so." Speaking for the Lord in first person is not comfortable to me.

Wendnesday's reading is given as the Northern Kingdom is threatened by Assyria, but his prophecies will go to both the north and the south. Isaiah opens up with prophecies upon the south. Notice the writing is in first person. The prophets are in an era where they soon will no longer have a temple to go to, places where they can offer sacrifices, or the freedom to celebrate their feasts. Because their worship,sacrifices and feasts have not have been accompanied by righteous acts and compassion for the poor, they are considered a mockery and are refused by God. The good news in chapter 1 is found in verse 18,

"'Come now, let us argue it out,' says the Lord. 'Though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool.'"

The KJV and other translations say, "Come, let us reason together..." I have a feeling that the NRSV quoted above is a more accurate reflection of the Hebrew. The back and forth rhythm of condemnation and restoration will be characteristic of Isaiah throughout.

The first verses of Isaiah 2 are often recited during Advent, words of promise and hope. The use of Zion (which we sing of in hymns) is an ideal city, Jerusalem restored and holy. From 2:5-4:1, there is a fierce condemnation in which the power of God's wrath is put up against symbols of majesty and strength in that day: the cedars of Lebanon and the oaks of Bashan, the mountains, and the great ships of Tarshish. The description of the "daughters of Zion" is quite detailed, a picture of selfish arrogance and coldness of heart. Later, the daughters of Zion will be redeemed and come to rejoice again. Notice the imagery of Exodus in Isaiah 4:5.

Prophecy is mostly in the form of Hebrew poetry (not the rhyming kind), with an obvious ebb and flow. Isaiah 5 begins with the unfruitful vineyard (didn't Jesus talk about that in John 15?), a description of Israel's faithfulness. Notice the connection of authentic faith and social justice in 5:8ff. In the Jesus movement of the 70s and the me-generation of the 80s, faith was largely removed from social justice. Today's youth have started to recover the blend of the two in Christian witness. Isaiah would be pleased. Isaiah promises invasion from beyond, which happened just shortly after this writing from the Assyrians in 722 BCE. The south would fall later, but was often occupied before 586 BCE.

Isaiah 6 is one of the true classics, and is read at every United Methodist ordination service. King Uzziah's death is the setting. The decor of the temple comes to life with flying seraphs, one that touches Isaiah's tongue with a hot coal. Ouch! Common in prophecy is an actual event that is meant to communicate something symbolic. Here Isaiah experiences a dramatic picture of forgiveness and restoration. God asks him, "Whom shall I send?" Isaiah responds, "Here I am, send me." The song, "Here I Am, Lord" was inspired by this text. It's interesting that the ordination service finishes this passage at verse 8. But what follows is just as important. Speaking God's word does not promise responsive ears or obedient behavior. In fact, it often will draw anger and persecution. I do not believe that God makes people dull, or their ears deaf, but we do choose to be that way and God gives us the freedom to do so. I also think that's what Exodus meant when it said, "God hardened Pharaoh's heart." God was simply allowing the hardness of heart that was already there to show itself and eventually to be plagued and judged. I do close by asking this question, "Where is God sending you?" Furthermore, are you willing to go even if there isn't the promise of success or responsiveness?