Monday 16 December 2013

Background

Earlier in this wonderful book, Isaiah had proclaimed thedownfall of the regime in Babylon; God's people will be set free -free to return to their homeland.

In verse 14, who is it that 'the Lord loves'? It is Cyrus, therule of Persia, referred to in Isaiah45:1 as 'the Lord's anointed'. He is God's chosen one, to breakthe power of Babylon and institute a much more 'friendly' regime,under which God's people can hope for better things. But there is astern reminder here. God not only promises better thingsfor God's own people; God expects better thingsof people. In verses 17-22, the people had been given thismessage before but sadly they had neglected it.

One of the conundrums in the prophet's message is this: thestrategy for avoiding the impending military defeat was socialreform; bring to an end injustice and cruelty and all will be well.But this raises questions. How was the moral quality of God'speople going to affect the behaviour of the rulers of their mightyneighbours? Was Cyrus moved to conquer Babylon by the high moraltone he saw in the Judean community? Or did he simply see anopportunity to eliminate a troublesome neighbour?

Are we to believe that a change in the way we behave towards oneanother will avert disaster? No doubt injustice and decadence havetheir consequences, social as well as personal. But will they swaydictators and tyrants? Why should we behave well? Just to pleaseGod?

To Ponder

• This passage invites us to reflect on the idea that people who(on the face of things) have nothing to do with God cannevertheless be prompted to play a key role in God's purposes. Whatdoes this say to you about our human freedom?

• According to Isaiah, God's promises to us and God'sexpectations of us go hand in hand. In your reading of the Bible,what promises and expectations do you find?

• Isaiah links the destiny of God's people (in human military andpolitical terms) to their ethical behaviour. How can thiswork?