For you are aware of our many rebellious deeds, and our sins testify against us; indeed, we are aware of our rebellious deeds, we know our sins all too well. – Isaiah 59:12 (NET)
In taking steps to examine these words, we will do so within the context of the narrative that is offered up by the prophet. Doing so will allow us to avoid the tempting trap of assigning the title of “rebellious deeds” and “sins” to any number of random issues that we so frequently treat as rebellion and sin. Isaiah here speaks about the rebellious deeds and sins of God’s covenant people, so the words must be applied in light of that which God expected of those same covenant people. Because it is the responsibility of the Christian reader in this day, in attempting to live as one of God’s covenant people, determining the direction taken by the text and the self-reproof here offered as the prophet speaks on behalf of his people Israel, is what then allows for personal application of the words. This personal application must be geared towards the requirement to be an adequately serving representative of the Lord as a participant in a covenant community charged with being a light of God’s glory to and in and for the world. What we wish to find is the truth about what God expects from those that hold to the confession of Jesus as Lord (the Gospel).
As this is borne in mind, we note that the passage continues on to say “We have rebelled and tried to deceive the Lord; we turned back from following our God. We stir up oppression and rebellion; we tell lies we concocted in our minds. Justice is driven back; godliness stands far off. Indeed, honesty crumbles in the city square and morality is not even able to enter. Honesty has disappeared; the one tries to avoid evil is robbed. The Lord watches and is displeased, for there is no justice” (59:13-15). Clearly, whatever it is that is causing these words to come forth, it is a serious matter that comes quite near to the heart of God. Indeed, the prophet even writes about what has been accomplished by the rebellious deeds and sin, indicating that “For this reason deliverance is far from us and salvation does not reach us. We wait for light, but see only darkness; we wait for a bright light, but live in deep darkness. We grope along the wall like the blind, we grope like those who cannot see; we stumble at noontime as if it were evening. Though others are strong, we are like dead men… we wait for deliverance, but there is none, for salvation, but it is far from us” (59:9-10,11b). What is offered are words indicative of a state of exile. It calls to mind the Levitical and Deuteronomic curses, and God’s promises to His people that were consequent with failure to adhere to their covenant responsibilities. Additionally, the use of language about darkness and blindness are clearly designed to be self-critical, reflecting on the failure of the covenant people to be the shining light to the nations that their God intended.
So what are these rebellious deeds and sins to which these passages make reference? Well, the whole of Isaiah (and indeed, the whole of the Hebrew Scriptures) rings out with them, but they are neatly summed up in the immediately preceding portion of Isaiah’s prophetic narrative. They are provided as an answer to a series of question, in which God’s people ask Him “Why don’t you notice when we fast? Why don’t you pay attention when we humble ourselves?” (58:3) This pretended crying out, fasting, and humility is connected to the requirement of God’s people when they find themselves in exile. In the prayers of dedication that were made at the completion of the Temple, King Solomon said “The time will come when your people Israel are defeated by an enemy because they sinned against you. If they come back to you, renew their allegiance to you, and pray for your help in this temple, then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors” (1 Kings 8:33-34).
The Lord’s reply is “Look, your fasting is accompanied by arguments, brawls, and fistfights,” so it is no wonder God adds, “Do not fast as you to today, trying to make your voice heard in heaven” (58:4). The Lord adds His own questions to this response, saying “Is this really the kind of fasting I want? Do I want a day when people merely humble themselves, bowing their heads like a reed and stretching out on sackcloth and ashes? Is this really what you call a fast, a day that is pleasing to the Lord?” (58:5) Answering His own question, we hear “No, this is the kind of fast I want. I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke” (58:6). Having said this, and having successfully put us in mind of the rebellious deeds and sins with the mention of “sinful chains,” we are informed as to what God looked upon as the rebellion and sins of His people, and what they were to understand as their rebellion and sin and their failure (with these words in their mind as they would hear the words of the next chapter), as we go on to hear the God of Israel say “I want you to share your food with the hungry and to provide shelter for homeless, oppressed people. When you see someone naked, clothe him! Don’t turn your back on your own flesh and blood!” (58:7). With this, we cannot help but also hear the endlessly repeated references to the need to care for the orphan and the widow.
Ending the rebellion and sin of not doing these things would allow them to fulfill their covenant purpose, as God says “Then your light will shine like the sunrise” (58:8a). Exile is brought to an end by such things, as we also hear “your restoration will quickly arrive” (58:8b). Reinforcing what was just said, we go to find that “Then you will call out, and the Lord will respond; you will cry out, and He will reply, ‘Here I am.’” (58:9a) This, as requested by Solomon, in accordance with his understanding of the requirements of the covenant people and the Levitical and Deuteronomic curses. Just to be sure, and to make sure that His people are well aware of His expectations when they come to hear the words of rebellion and sins, God repeats Himself, saying “You must remove the burdensome yoke from among you and stop pointing fingers and speaking sinfully. You must actively help the hungry and feed the oppressed” (58:10a). By this, God’s people will fulfill their purpose as a part of the new creation of which Isaiah speaks (65:17, 66:22), and their “light will dispel the darkness,” with their “darkness… transformed into noonday” (58:10b). Little wonder then, that Matthew’s Gospel, so heavily dependent on Isaiah, is sure to make reference to Jesus’ implied directive to provide food to the hungry, drink to the thirsty, welcome to the stranger, clothes to the naked, care to the sick, and fellowship to the imprisoned (25:35-36).
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