Isaiah and God’s Vision of Peace:
Isaiah 65:17-25
Faith Challenge
Curriculum Writers’ Bible Study Notes

“The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us.”[1]

Goals of the Isaiah Unit

One of the blessings of the Faith Quest/Faith Challenge programs and our curriculum-writing teams is our ability to respond to changing circumstances and the changing needs of our youth.  When the US began to drop bombs on Afghanistan in October, 2001, we developed a set of lessons on “The Prince of Peace,” and God’s plan for peace in the world.  As our country makes war on Iraq, our youth will be bombarded with images of the war in the newspapers and television.  It is important for us to hold up before our youth an alternative vision.  It is important for us to teach them that war and its effects—destruction, privation, disease, and death--are not God’s intentions for the world.  God has a different vision: one that Isaiah 65:17-25 describes.

The Faith Challenge Isaiah rotation has three main goals:

Prophecy in the OT[2]

What is a prophet?

A prophet is someone who confronts the people of God with the word and will and work of God in the world.  Prophets in the Old Testament appear under a variety of titles:

What do prophets do?

Prophets not only receive a variety of titles, but also engage in a variety of activities.  What is common to them, however, is the experience of being possessed by the spirit of God.  “The hand of the Lord” falls upon them (1 Kings 18:46); the spirit of God “rests on them” (Numbers 11:25-26) or “clothes itself” with them (Judges 6:34).  Some characteristic behaviors that prophets exhibited include:

·        Wearing distinctive clothing or a special mark (1 King 20:35-41, 2 Kings 1:8, Zechariah 13:4)

Who were the prophets?

There are two categories of prophets in the OT.  “Classical” prophets appear in the historical writings (Pentateuch, Joshua, Judges, Samuel, Kings, and Chronicles) and include such characters as Moses, Miriam, Samuel, Nathan, Elijah, and Elisha.  “Writing” prophets are those who have a book named for them and include Isaiah, Ezekiel, Jeremiah, and the twelve “minor prophets.”  “Minor” refers to the length of the books that bear the prophets names, not their importance or status.  Some of the “minor” prophets, including Amos, my personal favorite, greatly influenced both Israel and the nature of prophecy itself.

When they were not prophesying, prophets played various roles in Israelite society.  Some were employed in secular occupations: Amos, for example, was a “dresser of sycamore trees.”  Jeremiah and Ezekiel were priests.  Nathan was a member of David’s royal court.  The closer prophets were to social institutions (temple and court) the more concerned they were about preserving those institutions.  Amos, for example, was a proponent of radical social change.

What was the message of the prophets?

Even though they come from many different social locations and worked in many different historical and social contexts, the messages of the prophets are remarkably consistent:

·        Israel had been chosen by God and held a special covenantal relationship with God that bound them to mutual obligations.  These covenants are articulated most specifically in the Ten Commandments and God’s covenant with the house of David (2 Samuel 7)

·        Israel and Judah have failed to fulfill their obligations and have rebelled against God.  This rebellion takes the form of unethical behavior, social injustice, worship of other Gods, and religious abuses.

·        God will punish Israel’s disobedience.  The specific form of punishment differs from one prophet to another.

·        God will restore Israel and enter into a new relationship (or new covenant) with Israel.  Note that final message of the prophets is a message of hope.

The Book of Isaiah[3]

Isaiah was probably written in four stages over hundreds of years:

·        First Isaiah

Chapters 2-11; 28-32 written by Isaiah ben Amoz perhaps during the reign of Ahaz (735-716 BCE) or Hezekiah (715-687 BCE) in Judah and before the defeat and exile of Judah (587-515 BCE).

·        Second Isaiah

Chapters 40-55 written in the mid-sixth century, during the Babylonian exile.

·        Third Isaiah

Chapters 56-66 written in the late sixth to early fifth century, during the return from exile.

·        Redaction (editing) into canonical form, during the rebuilding and restoration of Jerusalem.

The book of Isaiah is full of judgment upon the people of God for not obeying the commandments of God to “see that justice is done.  Defend widows and orphans and help those in need.”  Some of the theological themes expressed in Isaiah include:

·        God is sovereign of the universe and has a plan for all nations of the earth.

·        God judges the nations when they do not uphold their obligations to do justice to the poor, needy, widows, orphans, and strangers.  Sometimes this punishment comes at the hands of political enemies.

·        But God also has a plan for peace, and just as it is possible for us to be judged by God, so is it possible for us to fulfill God’s plan for peace and justice.

The Context and Message of Third Isaiah

Isaiah chapters 56-66 were composed by a prophet who was active during the time of Israel’s return from exile, the time of Ezra and Nehemiah in the 5th century BCE, soon after the second temple was completed. [4]  In this historical period, not only was prophetic literature being composed anew by named prophets (Haggai and Zechariah wrote during this period), but also older prophetic voices were being revisited and reappropriated for the present time.  This is much of what is happening in Third Isaiah.[5]

Third Isaiah is concerned mostly with the return of the exiles and building a new society.  Some of the themes and messages it explores are inclusiveness[6] (foreigners and eunuchs will be admitted to the temple: 56:1), justice and righteousness (56:1, 59, 61:8), liberation of the poor and oppressed (58:6-7, 61:1-2), and the favoring of humility and repentance over temple sacrifice (66:1).[7]

Commentary on Isaiah 65:17-25[8]

17I am creating new heavens and a new earth; everything of the past will be forgotten.

Refers all the way back to Isaiah 1:2:  “Listen heaven and earth!  The youth I raised have turned against me.”  But this is a new (or renewed) promise that follows judgment and punishment (“everything of the past”).  God is starting all over again.  God’s people are getting a second chance.

These verses are very closely echoed in Revelation 21:1-7:

1I saw a new heaven and a new earth. The first heaven and the first earth had disappeared, and so had the sea. 2Then I saw New Jerusalem, that holy city, coming down from God in heaven. It was like a bride dressed in her wedding gown and ready to meet her husband. 3I heard a loud voice shout from the throne: God's home is now with his people. He will live with them, and they will be his own. Yes, God will make his home among his people. 4He will wipe all tears from their eyes, and there will be no more death, suffering, crying, or pain. These things of the past are gone forever. 5Then the one sitting on the throne said: I am making everything new. Write down what I have said. My words are true and can be trusted. 6Everything is finished! I am Alpha and Omega, the beginning and the end. I will freely give water from the life-giving fountain to everyone who is thirsty. 7All who win the victory will be given these blessings. I will be their God, and they will be my people.

18Celebrate and be glad forever! I am creating a Jerusalem, full of happy people. 19I will celebrate with Jerusalem and all of its people; there will be no more crying or sorrow in that city.

Peace is spiritual and emotional well-being.

20No student will die in infancy; everyone will live to a ripe old age. Anyone a hundred years old will be considered young, and to die younger than that will be considered a curse.

Much of what is in this vision of new heavens and a new earth echoes back to Genesis: this new creation will be like the original creation before it was disrupted by sin.

Peace is health and longevity.

21My people will live in the houses they build; they will enjoy grapes from their own vineyards. 22No one will take away their homes or vineyards. My chosen people will live to be as old as trees, and they will enjoy what they have earned.

Reversal of captivity and exile.

Peace is economic and political justice.

23Their work won't be wasted, and their youth won't die of dreadful diseases. I will bless their youth and their grandyouth.

More echoes of Genesis in the language of blessing.

24I will answer their prayers before they finish praying.

In other words, God will not longer have to go searching through the garden to find those who are hiding from God.  Praying and hearing prayers are indistinguishable.

In Isaiah 30:19, God promises to hear when Jerusalem cries out; but now there will not even be a need to cry out.

Echoes the tradition of Deuteronomy and Jeremiah in describing the new covenant: “I will write my laws on their hearts and minds . . . all of them will obey me, ordinary people and rulers alike” (Jer. 31:33-34); “These commands are nearby and you know them by heart.  All you have to do is obey!” (Deut. 30:14)

Peace is spiritual well-being.

25Wolves and lambs will graze together; lions and oxen will feed on straw. Snakes will eat only dirt! They won't bite or harm anyone on my holy mountain. I, the LORD, have spoken!

Verbatim repetition of Isaiah 11:6-9.  In this new creation promises made to earlier generations will be fulfilled.  Creatures who are enemies in the natural world will co-exist peacefully.  Also included in this verse is a reversal of the curse in Genesis 3:14-15.  In this new creation God is going all the back beyond the point of disruption in human relationships with God, each other, and creation.

Translation note: where the CEV says “bite” the NRSV says “hurt” and most take this sentence to include all of the new creation described in 17-25, not just the snakes.  No one will hurt or destroy anything on God’s holy mountain.

Some important questions to ask as we are writing these lessons:

·        What does God say is possible and what does the world say is possible?

·        In what ways do we live in harmony with this vision and in what ways do we live in contention with it?

·        Is this vision just a pipe dream?  Are there parts of this vision that have come closer to reality in our lifetime?

·        What does the world tell middle schoolers they are supposed to be?  Does this vision offer anything to counter the world’s vision for them?

·        The quote at the beginning of this material gives us a vision and mission for the church’s ministry.  Do you think we at the Kirk offer our youth a consciousness and perception that is sufficiently different from that offered by the dominant culture?  In what ways do we offer a convincing alternative and in what ways do we support the dominant culture?

 

Biblical Basis for Peacemaking

by Peggy Cowan,
Department of Religion,
Maryville College

 

 

 

 

 

 

 

 

The Bible witnesses to the centrality of peacemaking for Christian discipleship in three ways. First, the word "peace" — shalom in Hebrew and eirene in Greek — is widely used in the Bible and has a wealth of meaning. It is through exploring the uses of the word "peace" in the Bible that we come to an understanding of the meaning of peace and peacemaking. Second, the visions and stories of the Bible offer models for the transformation of individuals and communities into peacemakers. It is through wrestling with these stories and making them our own that we grow as disciples of the Prince of Peace. Third, the entire biblical story shapes our calling to be peacemakers. It is through reflections on the themes of the biblical witness as a whole that one is confronted by the significance of peace and peacemaking for thinking about God, God's work in the world, and God's intention for human persons, communities, and creation.

I. Biblical Meanings of "Peace"

A. The Hebrew word shalom includes such English ideas as peace, well-being, wholeness or health, welfare, prosperity, and safety.

1. Shalom is God's gift (Lev. 26:6, Num. 6:26, 1 Kgs. 2:33, Ps. 29:11; 85:8; 147:14, Is. 26:3-12) and God's intention (Jer. 29:11). The fulfillment of God's purpose for creation is described as a covenant of shalom (Num. 25:12, Ez. 34:25-31; 37:26, Is. 54:10). Within this covenant relationship people know God and live in community in which people and nature flourish. The Old Testament provides several visions of this fulfillment (Gen. 1:1-2:4a; Ps. 46; Is. 11:1-9; 58:6-12; 61:1-4; 65:17-25). Although given by God, shalom is not to be passively awaited but actively pursued (Ps. 34:14).

2. Shalom involves positive relationships between peoples and persons. In Gen. 28:21 Jacob looks forward to a time when he can return home to his brother Esau in shalom. Judges and true judgments enable the people of Israel to live together in shalom (Ex. 18:23, Zech. 8:19). The unity of all nations worshipping God together is an important part of the vision of shalom in Is. 2:2-4 and Mic. 4:1-4.

3. Positive relationships within the community mean that the needs of all persons are met and there is material well-being, economic security, and prosperity for all (Isa. 54:13; 66:12, Jer. 29:5-7, Ez. 34:27-29, Ps. 37:11, 72:3, Hag. 2:9). For this to occur, righteousness must characterize the people and justice the society (Isa. 9:6-7; 32:17; 59:8; 60:17, Jer. 8:10-11, Ps. 72:1-7 and 85:10). There is no peace without justice.

4. Shalom involves absence of war (Deut. 2:26; Josh. 9:15; 10:1, 4; Judg. 4:17; 2 Sam. 10:19; 1 Kgs. 5:12; 2 Kgs. 9:17-19; 1 Chr. 22:9). In Joshua and Judges victory in war is gained through God's miraculous action, not human weapons. Isaiah (Chs. 30-31) insists that Judah rely on God, not the weapons and military might of Egypt. The expectation that in God's kingdom swords will be beaten into plowshares (Is. 2:2-4, Mic. 4:1-4) looks forward to a time when resources will be poured not into military technology but into meeting basic human needs. In Lev. 26:6, Ps. 122:6-8, 2 Kgs. 20:19, and Est. 9:30 shalom goes beyond absence of war to include security and lack of fear.

5. The full meaning of shalom can only be grasped when human well-being is balanced within the welfare of all of creation (Is. 11:1-9, Ez. 34:17-31, Zech. 8:12, and Job 5:23).

B. 1. The Greek word eirene means absence of war, but in the New Testament includes all of the meanings of shalom: good relationships among peoples and nations (Mk. 9:50, Rom. 12:18-19, Eph. 2:15, Heb. 12:14), healthy relationships within the community (Acts 9:31, Rom. 14:19, 1 Cor. 14:33, 2 Cor. 13:11, Eph. 4:3, 1 Thess. 5:13), a quality of life in the Spirit or in relation to God (Lk. 1:79, Rom. 3:17; 14:17; 15:13, 33; 16:20; 2 Cor. 13:11, 2 Thess. 3:16, Phil. 4:9, Eph. 4:3), a gift of Jesus (Jn. 16:33, Col. 3:15), reconciliation effected by or through Jesus (Rom. 5:1, Phil. 4:7, Eph. 2:14-15, 17, Col. 1:20), a greeting in letters, and a quality to be pursued by humans (Lk. 19:42, James 3:18, 2 Tim. 2:22, 1 Pet. 3:11, Heb. 12:14).

2. Pursuing peace does not mean avoiding conflict C indeed it may cause conflict with forces opposing peace. The "Magnificat" (Lk. 1:47-55) pictures the kind of peace Jesus brings, the kind that led to his crucifixion. Col. 1:19-20 affirms that it is only through this ultimate conflict that God makes peace, reconciles all things to God.

3. In Romans (5:1) Paul understands the reordering of relationships through Christ as peace with God. Peace with God brings reconciliation with other persons and communities of people (Eph. 2:13-18, Gal. 3:26-28). The primary phrase used by the gospels to talk about a world reconciled to God is the Kingdom of God. Those who participate in this kingdom, who are youth of God, are peacemakers (Mt. 5:9).


II. Visions and Stories of Peace

Biblical visions and stories offer models for transforming areas of life that need conversion and renewal. The Rich Young Man (Mk. 10:17-21), the Samaritan Woman at the Well (Jn. 4:16-26), and the Laborers in the Vineyard (Mt. 20:1-16) offer models for transformation by calling us to confront and deny cultural definitions that separate us from our true identity as God's creatures, that reinforce divisions within humankind along racial, ethnic, national, and economic lines, and that justify exploitation of natural and human resources for unjust ends. The Cain and Abel story (Gen. 4:1-16) challenges us to recognize the connection between our relationship to God and to those close to us. The Mary and Martha story (Lk. 10:18-42) calls us to question traditional role expectations. Educational resources of the Presbyterian Peacemaking Program offer many examples of such stories and their power in challenging disciples to grow as peacemakers.

III. Peacemaking and the Biblical Story

The Bible begins with creation, God's intention for harmony, wholeness. Brokenness is a result of human failure and pride. However, God does not give up on creation but promises renewal and restoration, culminating in the vision of shalom in Rev. 21:1-22:5. Between creation and new creation is God's work of salvation, reconciliation. A promise to Abraham and Sarah identifies God's intention to relate to particular people. The Exodus identifies God as one who liberates the oppressed, who is involved in the concrete social, political, and economic lives of people in need. The covenant calls the people to view their life in relationship to God. The God who liberates demands a society based on mutuality, respect, righteousness, and justice. The God who has mercy requires kindness and compassion for all people. The God who is holy expects and empowers a holy people.

When the community fails, judgment follows. Exile is the inevitable consequence of the failure to trust in God and establish justice in community. Restoration and return reveal the extent to which God is "merciful and gracious, slow to anger and abounding in steadfast love."

The visions of the prophets find their fulfillment in the coming of Jesus, the Prince of Peace, who embodies shalom, heals, teaches, empowers, reconciles, and brings the Kingdom of God into the lives of those who follow him. Jesus fulfills God's intention for human life and demonstrates servanthood as the model for disciples. Through him God makes peace with humankind, within the human community, as symbolized by the church, and renews creation, thus establishing shalom. Believers are called to participate in God's work of peacemaking.

 

 

 

 

 

 


[1] Walter Brueggemann, The Prophetic Imagination (Philadelphia (?): Fortress Press, 1978), p. 13.

[2] “Prophet” in Harper’s Bible Dictionary, Paul J. Achtemeier, ed. (New York: HarperCollins, 1985), pp. 826-830.

[3] Bruce C. Birch, Walter Brueggemann, Terrence Fretheim, and David L. Petersen, A Theological Introduction to the Old Testament (Nashville: Abingdon Press, 1999), pp. 292-315.

 

[4] “Isaiah” in Harper’s Bible Dictionary, Paul J. Achtemeier, ed. (New York: HarperCollins, 1985), p. 432.

[5] A Theological Introduction to the Old Testament, pp. 434-435.

[6] Note that Third Isaiah is contemporaneous with Ruth, which also explores the theme of inclusiveness, specifically the place of foreigners in Israel.

[7] “Isaiah,” in Oxford Companion to the Bible, Bruce M Metzger and Michael D. Coogan, eds. (Oxford: University Press, 1993), p. 327.

[8] “The Book of Isaiah 40-66,”.Christopher r. Seitz, New Interpreter’s Bible, vol. 6, Leander Keck,  et. al. eds. (Nashville: Abingdon Press, 1994), pp. 307-552.