Introduction:
The Book of the Prophet Isaiah
is made up of sixty-six chapter covering a tremendous number of years. The
first thirty-nine chapter cover a period leading up to and including God’s
judgment upon Israel for the nation’s lack of justice in their society. The
prophet is sent to the nation to declare the need to rectify their behaviour
and to return to the ways of God or judgment will come upon them in the form of
exile. This portion known as simply Isaiah for First Isaiah contains the famous
promises of the “virgin that will conceive and bear a son,” the child that is
to be known as Immanuel (God with us) (Is. 7:10-17).
Chapter 40 represents a
significant shift in the tone and subject matter of the book. This chapter
begins that section known as Deutero-Isaiah (Second Isaiah). From this point forward
the subject matter and content is “going home.” Here is contained the words of hope
and reclamation portrayed in the Advent season.[1]
Before tackling the four Servant
Songs of Isaiah, it is valuable to look at the concept of servant as it
appears in both the Old and New Testaments. In the Old Testament sense, the
servant depicted is often called the Servant of the Lord, or the Servant of
Yahweh. In the record of these songs of Isaiah God calls him “my servant” and
the servant speaks reflectively as “his (Yahweh’s) servant.” The word, “servant,” means slave, though
slave need not be considered only in a negative relationship to a master. C. R.
North suggests that servant can carry more of a modern understanding and
connotation of “knight.” To be a servant of Yahweh is to be a person of
privilege.
In general the word eved (servant)
expressed the relationship of the weaker to the stronger party in a covenant;
the servant was entitled to look to his lord for protection and---what is
implied in the word, the emotional bond which united the two parties to a
covenant- “steadfast love” (e.g., Ps. 103:4 KJV usually “loving kindness” or
“mercy”). Worshipers of any God were considered servants of that God, thus
individuals could be servants of Yahweh.[2]
Servant Songs:
In
Isaiah ‘servant songs’ (42:1-9; 49:1-9; 50:4-9; 52:13-53), however this
national meaning disappears, replaced by a righteous servant who restores Jacob
(49:5). Superficial criticism has accordingly questioned the Isaianic authenticity
of the songs, but Isaiah recognized a joyous remnant (10:20-22), which included
his prophetic circle (4:26; 8:16). In the songs, however (except for 49:3), the
servant cannot be collective remnant but only an individual.
The
servant songs imply the equation of the Davidic messiah and the suffering
servant Isaiah, in contextual proximity,
describes both as witnessing to the gentiles (49:6; 55:4) and the same holy
spirit of equity who fills the Davidic “branch” (11:1-4) rests upon the servant
for an identical eschatological function (49:5,7;52:15) requires their
equation.[3]
Servant of the Lord:
The
first poem occurs in Isaiah 42:1-4 (5-9). Yahweh describe his servant as
chosen, endowed with the spirit, humble, and compassionate the will persevere
until he brings justice to the nations. In the second poem the servant
testifies that he is called before birth, prepared as Yahweh’s special, hidden
weapon; the servant feels that his labour is in vain, yet he will trust in God
to vindicate him (49:1-4). Although the term “servant” is missing from Isa.
50:4-9, most scholars consider this passage to be part of the series. Here the
servant is to the Yahweh’s faithful, obedient disciple, enduring scorn, abuse,
and painful beatings, yet continuing to trust in God to vindicate him. In the fourth
poem [52: 13-53:12] a group, probably the nations, speaks of the servant’s
vicarious sufferings on their behalf and his ultimate exaltation.[4]
1st Servant Song:
The
speaker in the first song is God, who introduces his chosen and beloved
servant. Endowed with divine Spirit, the servant’s task is to bring forth true
religion to the nations (42:1-4). [5] Parts
of this verse appear in the words from heaven at the time of Jesus’ baptism (3:17)
‘Behold’ is equivalent to ‘ this is’; ‘ in whom I my soul delights’ is equivalent
to ‘ with whom I am well’ pleased’; ‘ my chosen’ is something like ‘ my beloved’.
The intention in using this verse was to show that Jesus was fulfilling the
mission described in 42:1-4.[6]
Isaiah 42:1-4 introduces the
Servant as “the chosen one, endowed with (Yahweh’s) Spirit
to
bring forth ‘justice’ (KJV “judgment”) to the nations.” He will work quietly
and “unobtrusively,” without failure or discouragement
until justice is accomplished[7].
If the servant is considered as a historical figure, with whom he is to be
identified: Moses, Jeremiah, king Jehoiachin, or possibly second Isaiah
himself. Recent studies have tended to see the servant as an actual historical
figure, possibly the prophet himself, but nonetheless an individual whose
experience reflects in concrete personal terms the suffering, hope, and triumph
of the people as a whole.[8]
Other
view, the task of the Servant is to establish "justice in the earth."
This is the task of Immanuel, God with us. Only God could accomplish such an
awesome responsibility given to the Servant. When Jesus returns at His Second
Coming, He will bring justice to all the nations of the earth. Israel's
achievements were never at such a high level. Indeed, she was characterized as
unrighteous. However, the heavenly Father declared, "This is my beloved
Son in whom I am well pleased" (Matthew 3:17; 17:5). There are sufficient
arguments in the New Testament for maintaining that Jesus Christ, the Anointed
of the Lord, fulfills these opening verses of the Servant poems.[9]
2nd Servant Song:
Isaiah 49:1-6, The Servant
announces that he has been called by Yahweh from birth and ready for the
mission “to the distant people.” Here the servant is identified as “Israel,” in
whom God will be glorified. The servant is to restore Israel and to be a light
to the nations (gentiles), “that Yahweh’s salvation may reach to the end of the
earth.”[10]
A
dialogue between the servant and the Lord (49:1-6), it is opened by the
nations. In reply to this declaration of God’s purpose for him, he is
strengthened with the assurance that God has a greater purpose for him; he is
restoration of the nation of Israel, crushed by the Babylonian exile.[11] In the
second poem, the Servant is seen as a prophet addressing His call and
commission for the restoration of Israel and the redemption of all mankind.
The
"LORD called me from the womb," before I was born, as He did Jeremiah
(v. 1). He has equipped Him with wisdom from God's Word (v. 2), and protected
Him. The Rabbis had a saying concerning the names of the six persons who were
named before they were born: Isaac, Ishmael, Moses, Solomon, Josiah and the
name of the Messiah. Jesus Christ existed long before the angel told Mary that
she would become pregnant by the Holy Spirit and bear a son and call His name
Jesus (Matthew 1:18-25; John 1:1-3).
Why the
Servant is called "Israel" in this passage (v. 3)? We know from the
context that the nation is not being referred to because it will be the Servant
who will bring the people back to God. The Messiah is called "Israel"
here because He fulfills all of God's expectations for the nation. His mission
is to restore Israel and to a bring light to the Gentiles (v. 6). The
Messiah-Servant will receive the worship He deserves when He returns at His
Second coming (v. 6; cf. Philippians 2:9-11).[12]
3rd Servant Song:
Isaiah 50:4-9, though the word
servant does not appear in the text, the servant hood is implied. The servant
describes how “Yahweh wakens him morning by morning to hear as disciples hear.”[13]
In the
third poem, we encounter the suffering of the Servant for the first time in
these poems. He experiences unbroken fellowship with God. The desire of His
heart is to do the will of God. In spite of suffering, He will remain
unfaltering in His faith in God. He is set as a flint to do God's will,
although He will be rejected by His people. The people of Israel would be rebellious
toward God's chosen Servant and treat Him cruelly. This is the consistent
treatment of criminals in those days. Is this not the way in which God's
Servant was treated before His enemies crucified Him? "Then they spat in
His face and beat Him with their fists; and others slapped Him . . . Jesus he scourged
. . . And they stripped Him and put a scarlet robe on Him. And after weaving a
crown of thorns, they put it on His head, and a reed in His right hand; and
they kneeled down before Him and mocked Him, saying, 'Hail, King of the Jews!'
And they spat on Him, and took the reed and began to beat Him on the head, . .
and they led Him away to crucify Him" (Matthew 26:67; 27:26, 30). The
scourging was terrible torture. They stripped the victim, tied his hands behind
him, bent the victim double and tied him to a short post. The lash was a long
leather thong, studded at intervals with sharpened pieces of bone and pellets
of lead. The body of the victim was reduced to raw, bleeding flesh of inflamed
and bleeding welts. Men often died under scourging and lost their reason. Few
remained conscious to the end of a scourging. These words of the poet were
fulfilled in the suffering of the Lord Jesus Christ (Luke 22:63; John 19:1-3).[14]
The
servant is the speaker (50:4-9). He declares that God has endowed him with the gift
of eloquence and has thus enabled him to encourage the despondent. [15]
4th Servant Song:
Isaiah 52:13-53:12 describes
the suffering servant. The passage describes the servant as disfigured and
despised, and supposed “stricken by God.” There comes a recognition that this
wounding is for the sins of others, not his own. The servant is laid in a
“felon’s grave.”[16]
The
Lord speaks at the beginning and again at the end (52:13-53:12), in between,
rulers and people of the world also take part in dialogue. At the beginning,
God announces the impending victory and exaltation of his servant.[17]
These
Servant poems reach a climax in the last poem. How can a person possibly miss
the vicarious, substitutionary, suffering of this pure and righteous innocent
Servant? Isaiah sees Him wounded, bruised, chastised, pierced, plagued and
cursed for our sins. The LORD God provides this perfect Substitute as atonement
that result in full redemption of the guilty sinner. When we study this passage
in the light of history––the life, death and resurrection of Jesus Christ––it
becomes quite evident that He is the Suffering Servant of Yahweh. Verses 4-6
read like an eyewitness account of the crucifixion of Jesus Christ at Calvary.
John R.
Sampey well said: "The New Testament application of this great prophecy to
Jesus is not an accommodation of words originally spoken of Israel as a nation,
but recognition of the fact that the prophet painted in advance a portrait of
which Jesus Christ is the original."
Nowhere
else in Hebrew thought do we find the idea emphasized of the innocent suffering
vicariously for the guilty sinner. Israel is never said to suffer for others;
she only suffers for her own guilt. She suffered captivity and exile because
she was guilty. Here we find the innocent suffering for the guilty sinner. The
Suffering Servant is the Suffering Savior.[18]
Conclusion:
Second Isaiah
is known for its message of hope and comfort. There was conflict between
different groups in the land, trade was bad and famine threatened. Servant
songs show hope of justice, Gods call or choice (Israel), courage to face the
situation and protection of God, and the suffering messiah.
As
Christian believers, leaders, pastors etc servant songs gives a message of
having a hope in any circumstances of the life. As Christians in this world
have been chosen (as Israel) in this world to represent Christ. Christians have to encouraged the people in
the midst of their struggle, suffering (like poverty, corruption etc) and there
is a promise in fourth song that “God will exalted his servant not for their
suffering but for the sake of God’s name he will exalt his people”.
Bibliography:
Ceresko, Anthony R. The Old Testament: A Liberation
Perspective. Bangalore: St. Paul Press, 1993.
Elwell,
Walter A. Evangelical Dictionary of Theology. Michigan, Baker Book House,
1984.
Freedman,
David Noel. Eerdmans Dictionary of the Bible. Grand Rapids, Michigan:
Eerdmans Publishing house, 2000.
Hamlin,
E, John. The Guide to Isaish. Delhi: ISPCK, 2000.
North,
C. R. “Servant of the Lord, The,” Interpreter’s
Dictionary of the Bible: An Illustrated Encyclopedia. New
York: Abingdon Press; 1962
Old
notes.
[1] C. R. North, “Servant of the
Lord, The Interpreter’s Dictionary of the Bible: An Illustrated
Encyclopedia (New York: Abingdon Press, 1962), 292.
[2] IBID.
[3] Walter A.
Elwell, Evangelical Dictionary of Theology, (Michigan, Baker Book
House, 1984), 1006-1007.
[4] David noel
freedman, Eerdmans Dictionary of the Bible (Grand Rapids, Michigan: Eerdmans
Publishing house, 2000) 1190.
[5] Old notes.
[6] E, John Hamlin, The
guide to Isaiah (Delhi: ISPCK, 2000), 34.
[7] C. R. North, “Servant of the Lord, The,” Interpreter’s Dictionary of the Bible: An
Illustrated Encyclopedia, (New York: Abingdon Press,
1962), 292.
[8] Anthony R.
Ceresko, The Old Testament: A liberation perspective (Bangalore: St.
Paul Press, 1993); 320.
[10]C. R. North, “Servant
of the Lord, The,” Interpreter’s
Dictionary of the Bible: An Illustrated Encyclopedia, (New
York: Abingdon Press, 1962), 295.
[11] Old notes.
[13] C. R. North, “Servant
of the Lord, The,” Interpreter’s
Dictionary of the Bible: An Illustrated Encyclopedia, (New
York: Abingdon Press, 1962), 296.
[15] Old notes
[16] C. R. North, “Servant
of the Lord, The,” Interpreter’s
Dictionary of the Bible: An Illustrated Encyclopedia (New
York: Abingdon Press, 1962), 296.
[17] Old notes.
|
Introduction:
Generally,
Prophet is understood as one who foretells or predicts the future. In one
sense, this is true because God is not only interested in our present but also
in our future. Therefore he makes provision for our future. Prediction of
foretelling was one part of the function of prophets. However, in the Old Testament,
a prophet was the spokesman of God of one who speaks for God (Exodus 4:15-16)
on matters of relevance to the present or to the future. Prophecy in the Bible
is mainly concerned with the revelation of the will of God.
White
describes succinctly, the role and functions of Israel’s prophets: “Israel
prophets, it has been well said, were preachers of personal righteousness,
advocates of the rights of man, and apostles of hope – a remarkable succession
of men of sensitive conscience, who commented on social and national affairs in
the name of the universal lord, and whose impact upon the religion of later
centuries, including Christianity, cannot be over – estimated.[1]
The
ethical teaching of the prophets is theocentric. The famous “thus saith the
lord” statement of the prophets is an evidence of this. “Now then, hear the
word of the lord...” (Amos 7:15, 16). They considered themselves to be the
mouthpiece of God.[2]
Eighth Century Prophets:
The
eighth century prophets Amos, Hosea, Isaiah and Micah are known as prophets of
morality. The emphasis on ethical standard of conduct came into full focus
during their time. They saw morality as the decisive factor in determining the
destiny of Israel. Their main emphasis was on God’s demand for right conduct
from his people. Their greater work was to bring together religion and morality
into a unique relationship. God is related to moral conduct and does not
delight in the sacrifices of men but in their willingness to obey him.
Righteousness is above ritual and Obedience is above sacrifice. Their moral
teaching was based upon their understanding of God, who has revealed himself to
them as the righteous God.
Background:
During
the eighth century B.C. the time for God’s judgement upon Israel was drawing
near. These prophets understood human evil in terms of sin in the light of God’s
holiness and righteousness. The personal conception of sin is as disobedience
to God is an important characteristic of those ethical teachings of the eighth
century prophets. The people had been unfaithful to God (Amos 5:2; Hosea 5:7; Isaiah
1:21). Social corruption was at every level of justice. Only because of God’s
mercy and loving kindness was there any hope for Israel (Hosea 2:19-20).[3]
People were been committing all type of sins and going away from God.
Teaching of Eighth century
Prophets:
The
eighth century prophets are Amos, Hosea, Isaiah (first), Micah, Jonah and Joel.
In
this paper we will try to see the teaching of eighth century prophets. Here we
will focus only on the teachings of Amos, Hosea, Isaiah (first), and Micah. As
there are different views on the existence of Joel and Jonah in those times.[4]
v Amos: The Prophet of Justice
Amos
was a prophet of social justice. He was a daring personality and his message
was forceful. Amos was not a part of any institution and was not domesticated.
Amos was non cultic prophet who prophesied in the eighth century. Hosea and Micah
were his contemporaries. His prophetic activity was during the reigns of Uzzaih
and Jeroboam (767-753).[5]
Amos
prophesied nearly 200 year after King Solomon. Amos saw that the people had
neglected the ethical implications of the law and knew that judgement was going
to come upon them from the Assyrian army’s victory over them. They did not take
notice of the punishments that had already come upon their land.[6]
Amos
challenged the injustices in the courts (5:10-12), fraud in the market place
(8: 4-6) and the luxury of the people (3:15, 4:1, 6:4) . He preached his
message of judgement in Israel. He was a non- cultic and warned the abuses in
the cults of Gilgal (4:4; 5:5) Carmel (1:2; 9:3), Beersheba (5:5; 8:14) and Dan
(8:14).[7]
Amos
is known for his forth sight call to practice justice. He saw the consequence
of the prosperity which had come to the people because of the expansion of
trade and commerce during the reign of Jeroboam and indicated the rich who were
rolling in wealth and luxurious living in the palaces of Samaria. He charged
them with the offences of persecution, cruelty and exploitation through unjust
ways of making money and living in splendour at the expense of others (Amos 3:
9-15), warned them that those who practise injustice shall not escape the
punishment of God. Severe judgement would descend on them (Amos 8: 4-14). Amos
gives a graphic description of the gap between the rich and poor. Whereas the
rich live in luxury, lolling on beds inlaid with ivory, lounging of couches and
enjoying rich food, drinking wine by the bowlful, the poor are oppressed and
reduced to such a low condition that they can be bought for a pair of sandals (
Amos 6:4-6; 2:6; 8:4-6). Amos uses strong language, describing the women living
in luxury as “the cows of Bashan” (Amos 4:1). Amos reminds the people that serving
God did not consist of journey to altars in Bethel, Gilgal at Beersheba. What God
desires is the practice of justice (Amos 5: 4-16). God despises the festivals
and songs of the unjust and the wicked who worship him.[8]
Amos
openly exposed and condemned many evil practices in Israel such as merciless
ill- treatment of people (Amos 2:6-8; 4:1; 5:11; 8:4-6), cheating people with
false balances, weights and measures (Amos 8:5), extortion and levying unfair
taxes on the poor ( Amos 5:11-12), and perversion of justice (Amos 5:7; 10).
Forcefully he taught, “ seek good and not evil....... hate evil and love
good...... let justice flow on like a river and righteous like a never –
failing torrent ( Amos 5: 14, 24).
Amos
had taught that disobedience to the word of God would mean punishment and ruin
for Israel. It was also the teaching of Amos that God rules not only over
Israel but over all nations. Severe punishment will come to any nation that
practices cruelty and injustice (Amos 1:3-15). God’s saving work also is not
exclusive limited to Israel. God is the liberator of all and equally concerned
about the cushites, the philistines and the Arameans (Amos 9:7). For Amos God
is not just the God of Israel, he is the God of all the nations.[9]
v Hosea: The Prophet of Love
It
is assumed that Hosea’s prophetic activity might have ended before 735 B.C. he
prophesied to the northern kingdom. Hosea analysed the life of Israel and
disclosed their infidelity, though God loved them (Hos11:1, 3, and 12:13).
Hosea also criticized idols (8:4-6). The moral life of the people was vast and
they were going away from God. Israel failed to understand that it is Yahweh
who blessed the husbandry rather than Baal (2:10). Hosea criticized the people
who were involved in carousing and cultic prostitution (4: 11-14). Hosea regretted
the degeneration of the people (4:1, 2). Israel had rejected what was good (8:3)
and they violated the commandments (7: 1, 2; 10:4). There was also reference
about the sexual immorality of the people (4:12; 5:4; 9:1). The people heart
was full of deception. They were crooked people (10:2, 12:7).[10]
Hosea laboured in the northern kingdom of Israel, during a time of moral and
spiritual decline. The continuous unfaithfulness of Israelites to God,
spiritual infidelity, religious fornication, drunkenness, allegiance to Baal
was an insult and disrespect to Yahweh and his love (Hosea 2:2ff).
In
Hosea’s teaching we do not find the same dominant emphasis on social morality
as in Amos. Yet he too exposed and condemned the evil prevalent in the
political and social lives of the people. Hosea too is indignant that the people
practised wickedness and violated the commandments of the God who loves his
people. Hosea finds his own personal experience with his wife who left him and
went after other lovers as symbolic of the relationship between God who always
remains faithful to his covenant and the people who broke the covenant. Hosea
speaks of God as a loving and faithful husband who never forsakes the people
even when they forsake him. To him the covenant meant a lofty discipline. God
is always true to it and wants the people to return to him.
With
this general framework of his message Hosea condemned the hypocrisy in the
religion of Judah and Israel. He exposed the shallowness of their religion,
their idolatry, the practice of violence, immorality and prostitution, litigation,
cheating with false scales and other evils (Hos 4:3, 10-14; 7:1; 10:4; 12:6-8;
13: 1-2). Hosea pleaded that Israel should return to God, show mercy to one
another and prove faithful to the covenant. Hosea also reminded the people of
their calling to practice justice. “Sow justice and reap loyalty” (Hos 10:12).
“Turn back by God’s help; maintain loyalty and justice” (Hosea 12:6).[11]
Hosea’s
emphasize on hesed. God’s faithful love or loving kindness, in his
significant contribution to Old Testament ethics. God’s love does not chance towards
us in spite of his sorrow and suffering because of our rejection and disobedience
to him. God demands that his people should have hesed towards him and between
themselves. Yahweh declares: “For I desire mercy, not sacrifice, and acknowledgement
rather than burnt offerings” (Hosea 6:6). Sow of yourselves righteousness, reap
the fruit of unfailing love, and break up your unploughed ground for it is the
time to seek the lord, until he comes and showers righteousness on you” (Hosea
10:12).[12]
v Isaiah: The Prophet of
Holiness
Isaiah
has been called ‘Prince of the Prophets’. He is the one best known and best
loved of prophets. Prophet Isaiah emphasized the holiness of God. He applied
the holiness of God to the moral conception of God’s will for Judea and other
nations because they were instruments of “the holy one of Israel” (Isa 43:3). Just
like Amos, Isaiah also saw evil, immorality, idolatry, pride, and greed in the
nation. This was bad because the chosen people of God were under the obligation
to be holy people.[13]
Hassel
bullock refers to Isaiah as a bright star in the prophetic constellations of
eighth century. His prophetic activity might have straight just before or in the
last year of uzziah (740 B.C). Isaiah was concerned with the divine law. He
points to the injustice and exploitation of the weak. For Isaiah, the
administration of justice displaced man’s attitude to God (1:26, 11:3ff).[14]
Isaiah
criticizes bribery which was prevalent in every sphere of life (5:20-23). There
is a reference about moral bankruptcy (5:8-23) that is a general comment of the
morality of the people. The people were corrupt and they were violating the
commandments of God. They were disobedient, disloyal, going away from God. It
also deals with exploitation, i.e., robbing the poor (10:1-4, 11:1-9) and God’s
rule of justice.[15]
The
teaching of Isaiah was very much like the teaching of Amos. His basic
affirmation was that God reigns and that his sovereignty was over all. Wherever
wickedness reigns God will punish it. The book of Isaiah begins with an
idealistic vision of peace among the nations. “They will beat their swords into
mattocks and their spears into pruning- knives: nation will not lift sword
against nation nor ever again be trained for war” (Isa 2:4, see also Micah
4:1-3). Weapons of warfare and destruction are abolished in favour of implements
for promoting human well being. The idealistic vision is also reflected in
Isaiah 11:1-10 where the prophet speaks of an ideal messianic rule based on
fairness and justice. It is a vision of all the animals, big and small, strong
and weak, living together with peace and harmony with no fear of hurt or harm.
This is really a vision of the nation of the earth big and small, weak and strong
living in peace and harmony with no fear of exploitation to domination. His
messianic vision was a kingdom of justice encompassing all nations and
Egyptians and Assyrians will worship together. Israel’s role is that of
reconciliation of being “a third with Egypt and Assyria and being a blessing in
the world”. All nations are described as belonging to God. “Blessed be Egypt my
people, Assyria my handy work and Israel my possession” (Isa 19:19- 25).[16]
Isaiah
points out that the fundamental sin of the humans is pride over human knowledge
and the consequent overconfidence on human ability. “Woe betide those who are
wise in their own sight and prudent in their own esteem” (Isa 5:21; see also
2:12; 9:9; 10:13). Isaiah is committed to the absolute sovereignty of God and teaches
that the essence of true religion is that the humans should trust in the might
of God and depend completely on his power. “He who has faith will not waver”
(Isa 28:16). “In calm detachment lies your safety, your strength in quite
trust” (Isa 30:15). Such an affirmation of faith in utter dependence on God is
expressed much more strongly by Isaiah than Amos.
There
is a strong emphasis on righteousness and justice as the expression of the
holiness of God. He condemns those who “add house to house and join field to
field until everyone else is displaced” (Isa 5:8). He regards those who go in
pursuit of drink and get inflamed with wine as having no knowledge of God ( Isa 5:11-13, 22). He is concerned about
such people because they “call evil good and good evil......... and for a bribe
acquit the guilty and deny justice to those in the right” (Isa 5: 20-23). For, Isaiah
God is the source of justice and righteousness, and the practice of
righteousness is the key to peace (Isa 32: 16- 19).[17]
Isaiah
pointed out that the root of many social evil lay in the selfish luxury of
women (Isa 3:16; 4:1). The moral fabric of society is based upon the moral
quality of its women as well as men of Israel fell far short of the holiness of
God. Isaiah emphasized the ethical demands of God upon his people. He criticised
the rituals and rites that did not tally with their behaviour and conduct. His
ethics has been called, “ethical theism” because he pioneered the idea of God
in ethical terms and that worship of God should not be separated from right
conduct.
Through
Isaiah God demanded equality in the administration of justice (10:1-4). Luxury,
selfishness, and sensuality of the rich (Ch 1-5) were condemned. Lip service to
God (1:10-17; 29:13-14) was denounced. How can the problem solved? Only by returning
to God. Be holy, as God is holy. The end result of continuing in evil and
immorality is judgement (Isa 33:1). Isaiah makes it clear to his people in
chapter 5 that God’s moral law is not subject to any amendment or adaptable to
the liking and taste of 8th century B.C. man. Majority cannot
dictate the terms for standards of mortality among the people of Israel (5:
24-25). Though they considered themselves to be enlightened, liberal and free
people, they were nothing in the presence of God. They were finally destined to
defeat, invasion and destruction.[18]
v Micah: The Prophet of Righteousness
Micah
lived under Jotham, Ahaz, and Hezekiah kings of Judah. He was the contemporary
of Isaiah. Micah message was for the northern kingdom, Israel. It was a call to
righteousness. “Be righteous for the God is righteous”.[19]
Micah
was another great prophet who had the vision of the kingdom of righteousness
and peace. Micah too shared the idealistic vision about peace (Micah 4:3). He
condemned greed of the rich which led to oppression of the poor. “Woe betides
those who lie in bed planning evil and wicked deeds and rise at day break to do
them..... They covet fields and take them by force; if they want a house they
seize it” (Micah 2:1-2). The prophet condemns those who sell women and children
as slaves and plunder wayfarers. “To defile yourselves you would commit any mischief
however cruel” (Micah 2:8-10). Micah was concerned that “the leaders of Jacob
and rulers of Israel” who were supposed to know what is right had become
oppressors of the people. “You hate good and love evil, who tear the skin of my
people and the flesh from their bones” (Micah 3; 2-3). He explains what true
religion requires. “The lord has told you mortals what is good and what it is
that lord requires of you: only to act justly, to love loyalty, to walk humbly
with your God” (Micah 6:8). In this epitomising of religion Micah has aptly
combined obedience to God with upright living, practising justice.[20]
Micah
emphasized the righteousness of Yahweh. He summarized the teachings of all the
prophets. “ he has showed you, O man, what is good. And what does the lord
require of you? To act justly and to love mercy and to walk humbly with your God”
(6:8). A profound moral statement. This
was the solution that he offered to the moral and spiritual problem of the day.
The sacrifice of fatted rams and the pouring of rivers of oil do not make
atonement and are not pleasing to God. In Micah 6:8 three moral virtues are
outlined. First of all, humility in life and conduct is the proper way man
should come before God. Secondly, giving justice to every man that which is due
to him. Thirdly, Micah sees mercy as a moral virtue. God loves kindness, desire
to help and compassion from those who are oppressed. These three- humility
before God, justice and mercy are God’s requirements for righteousness.[21]
Wheeler
Robinson has stated, “the best epitome of prophetic teaching is to be found in Micah
(6:8). Here the supreme virtue of religion, as the Hebrew conceived it, is ...
that humility of bearing and of conduct, ‘ making modest the walking’ before God,
which alone answers properly to man’s constant dependence upon him ... the
moral virtues here named are justice and loyal helpfulness.”
Micah,
the moral teacher and social reformer, with compassion and without fear, called
Israel to a life of righteousness. Meet God’s requirements in live. The summary
of the Micah teaching encompass the greatest commandments, “love the lord your
god with all of your hearts with all of your soul, and with your entire mind”.
“Love your neighbour as yourself”.......(Matt 22:31-40).[22]
Relevance
for Church and Society in today’s Contest of Poverty and Injustice:
Most
of these prophets’ prophecies and theology revolved around the injustice and
the oppression on the poor prevailing in that period. These prophets stood
along with the oppressed people and fought for their justice (Micah 2:1-2).
Micah sides with the peasants against the wealthy landlords (3:1-3). Prophets
like Amos and Micah insisted that to do righteous and justice is more
acceptable to Yahweh than sacrifice. They condemned inhumanity. They said that
social injustice is intolerable to God.
They
could rebuke kings, judges, princes and other false prophets because of their righteous
indignation an out injustice, cruelty, oppression, dishonesty and immorality.
For them religion and ethics are inseparable and that should be the mission of
the church to stood or the justice of the poor and downtrodden.
In
this modern era also the situation is almost same as it was at that time. Still
poverty is there and injustice is seen in some places and poor are been
oppressed in the society by different means. Church has to take initiative in
this situation and try to help the poor and oppressed in the society. Church
should also bring awareness in the society by different means and even in the
church. As the stand against the injustice and poverty and the oppression the
pastors, Christian leaders etc should stand from against the oppression.
Prophets were guided by God and today we as a Christian leaders are also bond
to do so. As Jesus is the greatest example for us. He was a friend of poor,
marginalised, oppressed, etc. We have to be there friend try to bring them up
in the society.
Church
and society if tries to overcome the problem of poverty and injustice then our
country will take a high speed of development and it will be rich economically,
socially, politically etc. The life and ministry of eighth century prophets
very clearly teaches us this is the responsibility of every believer to handle
the problem of poverty and injustice and try overcome it.
Bibliography:
Chandran, Russell J. Christian
Ethics. Delhi: ISPCK, 1998.
James, E Emmanuel, Ethics:
A Biblical Perspective. Bangalore: Theological Book Trust, 1992.
Stephen M, Introducing Christian Ethics. Delhi:
ISPCK: 2003.
[1] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore:
theological book trust, 1992); 52.
[3] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore: Theological
book trust, 1992); 57.
[4] Stephen
M, Introducing Christian Ethics (Delhi: ISPCK: 2003); 49.
[5] Ibid;
52.
[6] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore: Theological
book trust, 1992); 58.
[7]
Stephen M, Introducing Christian Ethics (Delhi: ISPCK: 2003); 52.
[8] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore: Theological
book trust, 1992); 59.
[9] J.
Russell Chandran, Christian Ethics (Delhi: ISPCK,1998);36.
[10]
Stephen M, Introducing Christian Ethics (Delhi: ISPCK: 2003); 51.
[11] J.
Russell Chandran, Christian Ethics (Delhi: ISPCK, 1998);37.
[12] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore:
theological book trust, 1992); 61.
[13] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore:
theological book trust, 1992); 61.
[14]
Stephen M, Introducing Christian Ethics (Delhi: ISPCK: 2003); 49.
[16]J.
Russell Chandran, Christian Ethics (Delhi: ISPCK, 1998); 38.
[17] J.
Russell Chandran, Christian Ethics (Delhi: ISPCK, 1998); 38.
[18] James, E Emmanuel, Ethics: A Biblical Perspective
(Bangalore: theological book trust, 1992); 62.
[19] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore:
theological book trust, 1992); 64.
[20] J.
Russell Chandran, Christian Ethics (Delhi: ISPCK,1998);40.
[21] James, E Emmanuel, Ethics: A Biblical Perspective
(Bangalore: theological book trust, 1992); 64.
[22] James, E Emmanuel, Ethics: A Biblical Perspective (Bangalore:
theological book trust, 1992); 65.
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