Isaiah Chapters 58-59:The If/then Contract with the Nation Of Israel

Cyrus Cylinder

Base relief of Cyrus

One of the reoccurring themes for the last few chapters has been what a lawyer might describe as an “If/then” contract between God and the nation of Israel.  Some aspects of this contract can be negotiated, but essentially the rules are determined by God and agreed to be followed by Israel.  They (or we) must measure up, or else face the consequences. Rewards are provided for those who fulfill the laws and curses are meted out to the whole community.  Offsetting communal punishment is the reinstatement of the Jewish people in the land of Israel.  Some of us have expressed the belief that humanity is incapable of meeting God’s expectations and that the bar is set too high. These people feel that the law functions more like an ideal that humans strive to achieve, but never realize due to the evil impulse within us all and free will. Observance of mandated mitzvot done with Kavannah ( righteous intention- for example, charity to the poor, Shabbat, etc.) provide redemptive possibilities for the individual and cohesion for the community. However, Isaiah does not commit to a hard date on the Messianic future or the arrival of the Messiah, which seems to be post- dated to an unspecified time.  Humanity, don’t hold your breath!  We continue on Chapter 58

Bob: Referring to 58:8-14 In this passage, Isaiah sounds a little one dimensional. Why all the focus on Shabbat?

Rabbi: I don’t think this is only referring to Shabbat. There are other issues as well.  For example , 58:9 “banish the yoke from your midst”, 58:10 …"offer compassion to the hungry…”

Bill: I find it very soothing.

Rabbi: I think it’s meant to motivate. This is an example of offering the carrot rather than the stick.

Jane: I draft contracts and I feel strongly that the contract God and Isaiah is drafting, contains a  “ default in the requirements”  preamble. In other words these stipulations are required for contract. These things happen if you don’t fulfill the contract.

Joel: For me this language is too legalistic. It feels like a medieval king addressing his vassals. I need a little more religious succor here.  It doesn’t feel good.

 

Jane: This is the law! By nature it’s legalistic.

Joel: Yes, I understand the rules of the law but it feels like a boot on my throat.

Bill: But, God will be there for us upon his conditions.

Bob: God always determines if we have measured up; if we have fulfilled our part of the pact but we never can. It never works out for us.

Joel: We always fail but we can bargain with God. This has worked in the past. We keep striving.

Bob: Really? Who can we sue?

Bill: Moses negotiated for the people.

 Ellen: Isaiah keeps referring to himself as interchangeable with God . Lots of “ I” I talk. This feels very egotistical.

Julie: The role of the prophet is not unique to the Jews .The Prophet speaks  for the God and provides advice to the king or in our case, the people.  On numerous cuneiform tablets from various kings, there is mention of the Seers, the Screamers, the Channelers… They had a specific place in the culture of the Near Middle East and held influence over the kings when their advice served to the king’s advantage. They could get away with saying things to power that others could not.

Ellen: It bothers me that Isaiah is always saying “I”, “I”, “I”.

Rabbi: This is just a manner of speaking in the Books of the Prophets in general.

Bobby: Isaiah is a leader and he is just conveying God’s message to the people.

Ellen: I get it, but it still bothers me.

Bob: Which laws are the most critical? Which are we to follow?

Joel: The Rabbis decide.

Julie: Who is being addressed in chapter 59? Are all the people being lumped together or is Isaiah/God addressing those who have transgressed – those who will be remaining in Babylon?

Rabbi: This is focusing on the people when they were at their most unobservant. We are being saved regardless of our sins. God is keeping his promise.

Jane: We are being held accountable for our personal behavior. We are responsible!

Ellen: It seems that everything bad happens because of personal responsibility. It’s always on the individual and God is always putting the blame upon us , with no one else to appeal to.

Joel: Good and evil, social and personal – this is complicated. This is still relevant and sophisticated  with or without God, because Isaiah is delineating the moral responsibility for the individual in a very modern way. .

Bill: I think the message is to keep trying. Keep moving forward and try to do better.

Joel: I think it is silly and problematic to interpret the messianic time in a literal way. It functions best when it is metaphorical. We must take personal responsibility and try to make the world a better place.

Jane: Progress is not linear. It is usually one step forward and two back.

Ellen: Referring to 59:13-15 “Rebellion, faithlessness to the lord,/ And turning away from our God,/ Planning fraud and treachery,/Conceiving lies and uttering them with the throat.”

 

This is very Freudian in that God doesn’t remove the evil impulse from the human drive, which he could have. Rather, we are expected to take personal responsibility for keeping it in check.

Jane: referring to 59:14 “And so redress is turned back/And vindication stays afar because honesty stumbles in the public square.

Where are the honest people?

Rabbi: Isaiah may be addressing the false prophets. He is possibly speaking in the public square.

Joel: It sounds like he’s targeting the rise of the new Capitalism. Jews derived from agrarian people criticizing city people’s trade. There may be anger towards those who are prospering in Babylon through doing business.

Rabbi: We don’t have any account of what the people thought of Isaiah.

Julie: True! This is not a call and response dialogue.

Ellen: For all we know Isaiah could be keeping a journal while sitting in a prison cell. Referring to 59:21  “My spirit which is upon you,…”   Is this something we always have or is it only for a chosen few? Is it short lived or within? It sounds like God withholds his blessing from some, even though he says it’s for all.

Joel: This is nothing new in the Tanakh. God uses this language as a way to impart a special blessing. He confers special powers to the chosen few, like Moses, David and Samson. This is above and beyond the regular blessing of Israel or humanity. ..

Rabbi: If you are loyal.

Bill: I interpret this as God saying, “I come in and then I leave. But while I am gone you must continue my work – make it a part of yourself.”

Rabbi: Those who are loyal to God get the extra special spirit.

Ellen: 59:14 implies that this blessing is handed down to the children automatically without effort.

Joel: This is a two- fold contract. We all get the basic blessing, but the special blessing of vigor, power, vision etc.  are given to the chosen few.

Rabbi: Joel, are you speaking of “grace?” That sounds dangerously close to the concept of grace, where mitzvot are not required.

Joel: No! It’s not grace, but it’s not simple logic either.  Judaism is not logic. It is a tribal confederation, conferred over several stages. Things that are said in previous books are not necessarily applicable or even revoked several books later. Moses, David and Solomon were all deeply flawed and committed evil, but they were conferred with the special blessing and these blessings were not revoked, even though punishments may have been given.  

 

Bobby: It all seems so arbitrary. We can’t always understand God’s ways.