The Text
Last Time on ‘The Story’
So last week, we heard about queen Esther, and the diaspora Jewish people under Persian rule in Susa. A few weeks before that, we heard about Isaiah, a prophet sent to the southern kingdom of Judah, and warning of the coming destruction of Babylon. This week, we hear from the book of Isaiah, but a time period that is somewhere between the end of the Exile and the 2nd Temple period. This is around or after the time of Esther, when the Jewish people have been allowed to return home to Jesusalem, and under the leadership of Ezra and Nehemiah rebuild the Temple and the walls around Jerusalem (with financial and political assistance from Persia).
This begs the question, what is going on? How could Isaiah be speaking these words some 150-200 years previous. The semi-traditional account is that Isaiah has seen a vision of things to come, and has words for the Jewish people in his future. These are presumably part of the scrolls that are sealed in the first half of the book for a later time.
The other account, which I think is more compelling, is that (as referenced in the first half of the book), Isaiah has disciples who preserve his writings, have experienced the Exile and restoration of Jerusalem, and now continue his work, blending themes and imagery of the OG Isaiah with spiritual and prophetic reflections on their present and future. There are some who even suggest that there is both a Second Isaiah (set at the end of Exile), and even a Third Isaiah (in the 2nd Temple Period), who write from two separate times.
However you may take how this all works, the setting for these words of hope and judgment are for a post-exile people, awaiting the further hope of God’s kingdom to come in fullness. This is a context that aligns with our own, as well as the season of Advent.
Overview of the Second Half of Isaiah
So, as always, the Bible Project video on Isaiah is incredibly helpful to understand the context of this section.
My Breakdown:
Ch. 40-48; Announcement of Hope (Despite a rebellious Israel)
40:1-31; Comfort for God’s people that Jerusalem’s penalty has been paid in the Exile
Ch 41-47 The Trial (of God, and of the people)
41:1-20; Assurance that God is in fact the most powerful (i.e. It is not because the Babylonian/Persian Gods are more powerful that you have been defeated, God allowed it)
41:20-29; God demands proof that idols are more powerful
42:1-9; Introduction of ‘The Servant’ (This is where our paricape is from)
42:10-20; A Hymn of praise to YHWH (in v. 14, there is an interesting image of YHWH as a woman in labor)
42:21-25; The Exile was a result of Israel’s disobedience, under YHWH’s direction
43:1-28; YHWH’s promise of restoration for the people of Israel
44:1-8; YHWH’s promise of blessing for Israel
44:9-20; a prose aside about the absurdity of idol worship
44:21-28; Israel is not forgotten
45:1-19; Declaration that Cyrus, the emperor of Persia, is anointed (Messiah) by YHWH, and YHWH’s chosen tool
45:20-46:13; Babylon will fall, and their idols not only won’t, but can’t save them.
47:1-15; Babylon will be humiliated, YHWH will destroy them
48:1-22; YHWH’s ‘closing arguments’ to Israel. I have done all of this for you, and you are still rebellious.
Ch. 49-55; The Servant, who fulfills YHWH’s mission
49:1-7; The Servant introduces themselves, and their calling by YHWH to redeem the people
49:8-50:3; The children of Israel will be restored to Zion, glorious victory of the Servant
50:4-11; The Servant is a teacher who will experience humiliation, but will ultimately be vindicated by YHWH
51:1-23; Great blessings are in store for YHWH’s people
52:1-12: The rejoicing of Zion who experiences Redemption “How beautiful are the feet…” 52:7
52:13-5312; The Servant who is victorious is also the Servant who will Suffer greatly. Imagery of animal sacrifice.
54:1-17; Song of praise to YHWH who restores and redeems the spouse that was briefly abandoned
55:1-13; Invitation to experience the overflowing abundance of YHWH’s providence
Ch 56-66; Call to Response (Some suggest this is a Third Isaiah), Bible Project forms as an Acrostic)
56:1-8; YHWH’s new covenant extends to all who maintain justice, the foreigner, the eunuch (which has special connotation within the queer community), and the outcast alike.
56:9-12; Israel’s rulers (who have not maintained justice) are compared to wild animals
57:1-10; Israel has repeatedly engaged in Idolatry
57:11-21; Call to repentance, and promise of restoration
58:1-14; The contrast of false and true worship
59:1-21; You forked it up real good, but YHWH will still redeem
60:1-7; “Arise, shine, your light has come” call to see YHWH’s light amidst the darkness
60:8-22; Further description of the New Jerusalem to whom the nations will flock
61:1-11; The Good news (Proclamation, life-changing information) of deliverance to all
62:1-12; Zion will be vindicated, and the people will be called “The Holy People,/The Redeemed of YHWH”
63:1-3; Vengeance on Edom (the Bastard half-cousins who made themselves enemies of YHWH’s people)
63:7-14; YHWH’s mercy remembered
63:15-64:12; A Prayer of Repentance
65:1-16; YHWH’s Judgment is Righteous
66:1-4; the True Worship that YHWH Demands (questions the necessity for Temple and animal sacrifice!)
66:5-13; Rejoice for Jerusalem!!!! Some absolutely wonderful feminine imagery of the Almighty (large-breasted) God who births, nurses, and comforts her children
66:14; The restorative reign of YHWH in a new heaven and new earth, and ultimate end of the wicked.
Today’s Story
The Servant of YHWH: The main character(?) for this text is The Servant of God, who is being introduced here, and will be referred to throughout this section. The big question to ask is, of course, who is this Servant. The easy answer for us who have been nurtured in the Christian faith, of course, point to this one as Jesus of Nazareth, the Messiah (anointed one). We will especially point, as the early church did, to the later oracle of the suffering servant (52, 53) to support this claim. Jesus was not only the servant who has brought redemption to God’s people, but also was like a lamb led to the slaughter. However, we also need to acknowledge the original context as well. There are two major possibilities in the interpretation of the servant in its original context, Cyrus the king/emperor of Persia, another Messiah, or the prophet themselves (whether it is Isaiah or one of his disciples).
First off, the Servant could be interpreted as meaning Cyrus, the king/emperor of Persia. Cyrus is specifically mentioned in chapter 45, where he is described as ‘anointed’ by God. This would make Cyrus a messiah (which literally means anointed one). In that section, the prophet describes Cyrus as YHWH’s instrument to “subdue nations before him” (45:1). Historically we know that Persia, and specifically Cyrus, were a much more liberal empire than Babylon or Assyria. When the Assyrians would conquer a nation, they would take a bunch of the people out, and spread them all over the empire. The main idea was that this people would be not only separated from their land of origin, but also any of their people. These conquered peoples would then have no choice but to assimilate into the local and Assyrian culture. This is the birthplace of the Samaritan people of the New Testament, who were those placed into the conquered land of Israel by the Assyrian, and who then adopted the local worship of YHWH. The Babylonians also brought people out of their territory when conquered, but there was much more of a focus on the elite. It seems that there was more of a chance for the conquered peoples to stay connected, but in the face of the might and power of Babylon were encouraged to adopt Babylonian customs. We see this clearly in the book of Daniel where Daniel and his compatriots are encouraged (sometimes violently) to adopt Babylonian customs and practices, but refuse to do so. The Persian Empire, however had a totally different view of things. They actually encouraged local religious and cultural practice, as long as the nation-state gave their ultimate allegiance to the Empire. The book of Ezra tells of the beginning of Cyrus’ reign, and the edict he wrote claiming that YHWH had given him all of the kingdoms of the world, and charged him with rebuilding the Temple in Jerusalem. Cyrus gave the Jewish people the option to return to their land to undertake this rebuilding. The verses immediately before our paricape has YHWH proclaiming that “I stirred up one from the north, and he has come… He shall trample on rulers” sounds like an emperor to me, and continues on that, “I first have declared it to Zion,/ and I gave to Jerusalem a herald of good tidings.” The proclamation of Cyrus must have been good tidings indeed. The suffering nature of the Servant does not seem to line up too well with Cyrus, however. According to Herodotus, Cyrus was killed in battle with the Massagetae, an Iranian tribal confederation (not great, but not exactly a ‘man of sorrows’).
Another possible candidate for the Servant, especially taking into account the Suffering nature is a variation of the prophet themselves. It could be a veneration of Isaiah by a later disciple, the prophet who is writing this (and has a simultaneously high opinion of themselves, and a pretty good grasp on what often happens to prophets), or another expected prophet.
A well attested interpretation of who the Servant is, of course, is that the Servant is the Messiah promised to David. 2 Samuel 7 tells of a David’s desire to build a house for YHWH, which is refused. However, YHWH covenants with David to build him a house, a dynasty. YHWH promises that the next king will be David’s own son (remarkable, since David obtained the kingship not through dynasty) who would build a house for God. YHWH also claims that “your throne will be established forever” (2 Samuel 7:16). The Second Temple period, however, was one of deep unease about the future of God’s people. The continuous reign of David’s descendants had ceased with the destruction of Jerusalem. They would continue to live under the boot of various empires, with the notable exception of a brief period of the Maccabean Revolt (which was not exactly a shining example). However, there was also a growing hope in a future king, and ‘son of David.’ They believed that there was yet to be a restored king (and therefore a kingdom) for the Jewish people. Whatever the intended meaning, it seems that this (Suffering) Servant of Isaiah began to be associated with this future anointed one (Messiah). After the life, death, and resurrection of Jesus, the early church looked to the Messiah prophecies, and especially at the oracles of Isaiah to make sense of the events. This image of a Suffering Servant seemed to align very well with the messiah that they had experienced.
Our Jewish siblings continue to await a future messiah.
The Description of the Servant: There are many words used to describe this servant here.
Chosen- this obviously brings up the chosenness of the Hebrew people, and Abraham before them. This lines up with the overall suggestion of 2nd Isaiah that while the Jewish people in general remains rebellious, this future Servant will live out and fulfill their purpose of bringing blessing to all of the nations.
God’s Spirit- This is one that is interesting for us to think about. We are very used to hearing about the ‘Spirit’ and automatically assume the Holy Spirit. However, the Holy Spirit, as a person of the trinity was not exactly worked out yet, so in the Hebrew Scriptures, God’s spirit is that ruach (breath, wind, energizing life) of God, which God will occasionally grant to human beings. David was said to be filled with the spirit of God, as were the prophets. This Servant is among the select few who receive this Spirit.
Incidentally, this is why Pentecost was such a huge deal for the early church, because this spirit was suddenly ‘poured out on all flesh’ instead of a very select few. This outpouring soon included gentiles as well, a sign that the church needed to reevaluate their boundaries.
Justice to the Nations- This is a two-edged proclamation. This means Justice in the way that progressive Christians often talk about it, a restoration of equality; a bringing up of those who have been made low; a liberation dn restoration. However, it is also a more traditional/conservative judgment. There is much in the book of Isaiah, and especially this second half, that talks about the vindication of God’s people by the destruction of their enemies. This is the justice promised on Babylon to Habakkuk. This is the challenging side of justice, especially when we are the ones who have been on top.
He will not cry or lift up his voice- this Servant seems not to be your typical king, or even prophet. This is not a man’s man who insists on his own way, or uses penetrative power against others, but is more passive, gentle even? This section goes on to say that he won’t even break a bruised reed, or quench a dimly burning wick. And yet there is a persistence to the Servant which will bring about justice throughout the earth.
Thus Says God, YHWH: God really flexes here. YHWH reminds all of creation that it is God’s power that created all things, and has called these people to righteousness, and has made covenant with them. God reminds them (and us) of this divine calling: to be a light to the nations, to open the eyes of the blind, to liberate people from human-made prisons (physical, though emotional, spiritual, economic, racial, etc is probably implied). YHWH is the name for this divine presence, and God gives the divine glory to no one else.
A Look Back, and A Look Forward: This section ends with a declaration of things past, words that have been fulfilled, as well as a look to new things that God is declaring. What a beautiful explanation of Advent.
The Rest of the Story
I have covered most of this, but the people are (mostly) returned to Jerusalem, and begin the slow process of rebuilding. They rebuild the Temple and the wall, but more deeply they take on the process of rebuilding as a people post-exile. The Persian empire was in charge for a while, starting in 539 BCE with Cyrus the Great. There was some argument over the Levant between the Egyptians and Persians during this time. Alexander the Great rose to power starting in 333 BCE, and took over most of the known world, including the Jerusalem. This marks the beginning of the Hellenistic Period. When Alexander died in 323, his generals divided the Hellenistic Empire into several smaller empires. Ptolemy I took over control of Egypt in 322, and claimed the Yehud Medinata (The province which included Jerusalem) in 320. The Seleucids of Syria took over the area in 198 BCE. The Seleucid attempt to Hellenize the Jewish people lead to the Maccabean Revolt which ended in an independent Jewish kingdom and the Hasmonean Dynasty. It seems that this was a time of civil war for control between Hellenized and orthodox Jewish leaders. It was during this time that the Jewish canonical bible may have been finalized. The Hasmonean Dynasty ended in 63 BCE when the Roman Empire, lead by the Roman general Pompey, defeated Jerusalem and made Judea a client-kingdom of the Roman Empire. Herod the Great was crowned ‘King of the Jews’ by the Roman Senate in 40 BCE, and Harrod seized control of Jerusalem in 37 BCE. In 6 CE, the last ethnarch of Judea was deposed by Caesar Augustus and Judea came under direct Roman administration.
Pop Culture References
There are lots of references to a future leader, none of which fit perfectly (but are fun nonetheless).
And a deep cut for most of y’all, but Babylon 5 pulled off this trope in a way that I have never seen.
Hymn Suggestions
We are doing the Cantata “There is a Rose” so I am not really thinking about Hymns, but here are some suggestions
May the God of Hope Go With Us (Song of Hope)
Links
Advent Music Playlist on Spotify
Advent Devotional on “Our Bible App”
LIGHTING of the ADVENT CANDLES (Isaiah 40 and 42, The MESSAGE)
ONE: “Comfort, O comfort my people,” says your God.
MANY: “Speak softly and tenderly to Jerusalem, but also make it very clear-
ONE: That she has served her sentence, that her sin is taken care of- Forgiven!
MANY: She has been punished enough, and more than enough, and now it’s gone and done with.”
(Light three candles)
Let us pray: Living God, you came into the world not as a victorious warrior, but as a suffering servant. You came not just to defeat the kingdoms of men, but the powers of sin and death by which they rule. Rule in our hearts alone, that we may be your joyous kindom in this place. Amen.
Light One Candle to Watch for Messiah (Glory to God # 85)
1. Light one candle to watch for Messiah: Let the light banish darkness.
He shall bring salvation to Israel, God fulfills the promise
2. Light two candles to watch for Messiah: Let the light banish darkness.
He shall feed the flock like a shepherd, gently leading them forward.
3. Light three candles to watch for Messiah: Let the light banish darkness.
Lift your heads and lift high the gateway for the King of glory.
ONE: “Take a good look at my servant, I’m backing him all the way.
MANY: He’s the one I chose, and I couldn’t be more pleased with him.
ONE: He won’t call attention to what he does with loud speeches or gaudy parades.
MANY: He won’t brush aside the bruised and the hurt, and he won’t disregard the small and insignificant, but he’ll steadily and firmly make things right.
ALL: He won’t tire out and quit. He won’t be stopped until he’s finished his work- to set things right on earth. Amen!
Fourth Sunday of Advent (Matthew 1, NRSV)
ONE: Abraham was the father of Isaac, and Isaac the father of Jacob,
MANY: And Jacob the father of Judah and his brothers
ONE: and Judah the father of Parez by Tamar, and Parez the father of Hezron,
MANY: and Hezron the father of Aram, and Aram the father of Aminadab,
ONE: and Aminidab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab,
MANY: Boaz was the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of King David.
(Light four candles)
Let us pray: O God, before whom generations rise and pass away, we praise you for all your servants who, having lived this life in faith, now live eternally with you. We thank you for the generations that lead to Jesus, the Messiah, and for the generations since. We thank you for those who have come before us, and we pray for those who will live lives of faith after we are gone. Amen.
Light One Candle to Watch for Messiah (Glory to God # 85)
1. Light one candle to watch for Messiah: Let the light banish darkness.
He shall bring salvation to Israel, God fulfills the promise
2. Light two candles to watch for Messiah: Let the light banish darkness.
He shall feed the flock like a shepherd, gently leading them forward.
3. Light three candles to watch for Messiah: Let the light banish darkness.
Lift your heads and lift high the gateway for the King of glory.
4. Light one candle to wait for Messiah: Let the light banish darkness.
He is coming; tell the glad tidings. Let your lights be shining.
ONE: So all the generations from Abraham to David are fourteen generations;
MANY: and from David to the deportation to Babylon, fourteen generations;
ALL: and from the deportation to Babylon to the Messiah, fourteen generations.