The book called Isaiah is impatient with the rigidities that so easily install themselves in the minds and practice of religious people. Isaianic faith is disquieting, disruptive, and disturbing, all for the sake of fidelity to the nature of Israel’s God and the good future to which that deity is committed. This faith is clear-eyed about the prominence of suffering in the pursuit of that good future. It reckons with YHWH’s compulsion for accomplishing worthy aims in, for, and by a deeply compromised people
Religious thinking and religious practice, by contrast, are often conservative, static, preservative, committed to the stability of the status quo rather than its supplanting by something better. This thinking and practice are repelled by suffering, as by the notion that suffering should become the lot of good people. It assumes that good things happen to good people.
These disparities show their face in the substructure of the soaring rhetoric that comes to us in the book’s forty-third chapter. Arguably, the trajectory of this unquiet language culminates in verses 18 and 19, with their summons to forget the former things and perceive YHWH’s new thing. This divine novelty, still unclear as to its shape and dimensions, lies either just over the horizon or is already finding its form under the community’s very feet.
But now thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: ‘Fear not, for I have redeemed you; I have called you by name, you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. For I am the LORD your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Cush and Seba in exchange for you. Because you are precious in my eyes, and honored, and I love you, I give men in return for you, peoples in exchange for your life. Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you. I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made.’
Bring out the people who are blind, yet have eyes, who are deaf, yet have ears! All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, It is true. ‘You are my witnesses,’ declares the LORD, ‘and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me. I, I am the LORD, and besides me there is no savior. I declared and saved and proclaimed, when there was no strange god among you; and you are my witnesses,’ declares the LORD, ‘and I am God. Also henceforth I am he; there is none who can deliver from my hand; I work, and who can turn it back?’
Thus says the LORD, your Redeemer, the Holy One of Israel: ‘For your sake I send to Babylon and bring them all down as fugitives, even the Chaldeans, in the ships in which they rejoice. I am the LORD, your Holy One, the Creator of Israel, your King.’ Thus says the LORD, who makes a way in the sea, a path in the mighty waters, who brings forth chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick:
‘Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert…’
Isaiah 43:1-19 RSV)
Let us start at the end of the three rigidities I’ve mentioned and then find our way back to the beginning. It is the wider context rather than the specifics of this text that speak to the matter, this third of three inflexible assumptions: Good things happen to good people.
The prophet’s declaration comes in the passage before us to a profoundly compromised, indeed, helpless and hypocritical people. We know this not so much by virtue of this chapter, but rather by the context in which this passage is framed. That wider context sketches the people with an ‘as if’ hypothetical in the terms of deep and genuine piety, only to turn that description on its head and reveal that YHWH’s people in point of fact exhibit none of the named virtues.
Yet, in spite of the stunning absence of virtue cum credentials, YHWH is here heard to describe his people as created, formed, redeemed, named, ransomed, honored, and precious. The derelict community that peers over the cliff into the abyss of assimilation in Babylon that will be its extinction is here pictured aspirationally. It is as though YHWH looks at this people and sees what they shall become rather than what they are.
Moving now from context and coming to our text itself, we observe its dismissal of any notion that their special valuation by YHWH exonerates them from the experience of suffering that is common to all humanity. Indeed, if we understand the world of metaphor in which it traffics, the text addresses suffering in its extremity:
When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you.
Isaiah 43:2 ESV
The promissory note is strong and impossible to mistake. Yet it would be wrong-headed in the wider context of exile, redemption, and return to read this promise as assuring an evasion of suffering. It is rather a preservation of the people in the midst of endangerment and the stresses it brings with it.
The waters that drown, the rivers that overwhelm, the fire that consumes are the anticipated lot of a people that will dare to depart the hell it has known for the unknown bright future to which it is summoned. Yet, they are instructed, YHWH shall accompany them amid those threats and carry them through.
This is very far from the ideology of security that is too easily the byproduct of religious faith.
This brings us to the next item in the roster of ideological deformities that I have offered up: Religious faith functions often as the guardian of a broken status quo to which a people has accommodated itself and in which it has learned to make its unsatisfying home. But Isaianic faith, particularly in moments like the one into which this text invites us, looks audaciously forward to a good and dangerous future that will require renunciation of present circumstances rather than a faith-based clinging to them.
Here the verses I have claimed as the passage’s culminating declaration come to the fore.
Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.
Isaiah 43:18-19 ESV
Because this passage flirts with the stuff of inspiring sloganeering, we too easily uproot it from its native soil and so both misread and misrepresent.
The former things, the old things, the matters now to be forgotten are not exclusively, perhaps not even principally, bad things. On the contrary, they include Israel’s finest moments, though it must be understood that they embrace as well YHWH’s just decision to tear his petulant children from the land to which he had brought them and exile them—no, better, accompany them—across the desert to the infidel’s turf. But these episodes from the people’s formative past are no longer to serve as the people’s point of reference, as though history had somehow ended on that calendar date, as though YHWH’s purpose had somehow met its culminating if unsatisfactory moment and the rest were merely a matter of playing out upon an unmoving table the hand the community had been dealt. Not a riveting experience, perhaps, but better than nothing.
This is not the Isaianic vision.
Rather, whatever the aesthetic pleasure, the warm nostalgia, or the aching sense that YHWH had been just, the people are now instructed to forget all that. We ought not to over-psychologize the point as though what were at play here is a scraping clean of the human memory by force of will. Rather, the Judaean captives are to understand—the language of perception flourishes in these context—that past events are no longer determinative for a people caught up in purposeful YHWH’s hand.
Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.
Isaiah 43:19 ESV
The Great Days, Judah is asked to understand, are but prologue, no longer strictly necessary for understanding who one is, who this people must become, what YHWH has up his no longer irritatingly unmoving sleeve.
Isaianic faith—indeed all faith that looks to the invisible God’s declared intentions as its taproot—is not safe, conservative, or nice.
It adopts, redeems, disrupts, endangers, protects, forgets, and perceives.
None of this is possible if the deity is the umbrella shielding a just bearable status quo from inclement historical weather. That deity is not found in the Hebrew Bible, not even recognizable to Isaianic eyes. That little, convenient deity is an invisible god that bears no resemblance to God Invisible.
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