SALVATION FROM THE EAST The last chapter presented us with a magnificent portrait of the work of salvation, coming from God, the Almighty, the all-knowledge, Wisdom, and Love. And now, God is calling all the earth, even the islands - represented at that time the far west - to stand for judgment before Him, in order to discern truth from false. He is not seeking fire from heaven as did Elijah, to reveal the vanity of Baal, but He is requesting from them to ask their idols to reveal the future, if they can! As for God, He reveals to Isaiah things to come: about the coming of Cyrus from the east to deliver His people, confirming that He is the Lord of history and God of all nations, who utilizes all sources, even the pagan, to realize His care for His children, the sanctified in His Truth. That salvation is a symbol and a preparation for a greater salvation to be realized by the Savior Messiah, who is the center of this whole book, but the center of the Holy Bible as a whole. 1. A conquest from the east 1-7. 2. My Servant, whom I have chosen 8-12. 3. The feeble worm becomes a threshing sledge 13-16. 4. The wasteland turns into a garden 17-20. 5. God, Lord of the future 21-29. 1. A CONQUEST FROM THE EAST The prophet presents a splendid poetic portrait for the conquest, that Israel will get through Cyrus, who allows their return from captivity. The prophet confirms that what Cyrus will do is not through his own option, but is a divine ordination: “Keep silent before Me, O coastlands. And let the people renew their strength! Let them come near, then let them speak.; Let us come near together for judgment” (Is. 41: 1) He is asking the distant islands, surrounded by water from all sides - a reference to Israel, captivated in Babylon far from home, surrounded by waters of temptations to drown it, asking it, first to listen, to keep silent, then to speak and debate with God, as though in a trial between two equals. Listening and silence do not imply passivity, but mean lifting up the heart to God, and contemplating on His amazing works, anticipating His continuous salvation for His people and Church. Silent prayer moves heaven itself, to which God listens and responds, as what did happen with Moses crying in his heart (Exodus 14: 15), and with Hannah in the temple (1 Samuel 1: 13). Let us look now at the silent prayer of Hannah, the mother of Samuel, how it found pleasure before God, how it opened up the barren womb, cast away the disgrace, and granted her a Nazirite and a judge1. Fr. Aphrahat Jonah prayed with no voice (Jonah 2). Although the preacher kept silent in the belly of the whale, yet his prayer ascended to God in the heights, as though it was a scream2. St. Ephram the Syrian If your mouth is speechless your heart is aflame with the fire of the Spirit! If you speak with your tongue, while your heart is not moving in prayer, your 1 Demon. 4 on Prayer, 7. 2 Hymn of Faith 20:9. words are in vain! Keep your tongue silent to let your heart speak... Keep your heart silent to let God speak! St. John Saba Silence makes you shine like sun, and purifies you of ignorance. You can identify a man of God by his silence! St. Isaac the Syrian Those who stand in the presence of Christ, concentrating their attention on divine things, freeing themselves of worldly affairs, always keep the secret prayer of the heart, and the spiritual thought of the mind, rejecting every worldly thinking that darkens the soul, driving it away, lest it would distract their minds from God. I wish, brethren, we can cast away the weight of worldly interests to spend all our time in thoughts of God; By this we purify ourselves, and soar up in the heavenlies toward God. The divine words rid the mind of rust, free it of the burden of temporary matters, and lift it up to behold the Deity. Let us pray in a secret way, with humility of heart, with no tendency of haughtiness or pride, concerning appearances of prayers that deprive us of the reward. Fr. Martyrus3 Silence should be accompanied by an internal conversation of love, between God and the soul. At the beginning of this book, God asks us to “reason together” to gain forgiveness of sin (Is. 1: 18). Here, He wants us to come forward and speak with Him through the language of silence, to hearken Him by our inner ears, and debate with Him by the tongues of heart; to have our spiritual insight opened, to apprehend from near the mysteries of God’s salvation.. That is what He meant by saying, Let them come forward and speak (Is. 41: 1). Fr. Martyrus says, [Let us do like Mary, sister of Lazarus who sat at the feet of our Lord, listening to His words (Luke 10: 30; John 11: 1). By her love she had herself lifted up to heaven through His words, for which she became worthy of the good testimonial of our Lord: “Mary has chosen that good part, which will not be taken away from her.” (Luke 10: 42) Let us simulate that blessed woman in choosing that good part; for God is, up till now, close to us]4. What did the prophet Isaiah see and hear, while coming forward in silence toward God? “Who raised up one from the east? Who in righteousness called him to His feet? Who gave the nations before him, and made him rule over kings? Who gave them as the dust to his sword, as driven stubble to his bow? (Is. 41: 2) Literally, he means Cyrus, stirred by God from the east, granting him conquest wherever he goes, meaning that He gives him the ability of swift action. Victory accompanies him and his army everywhere. Most scholars believe that Cyrus the destroyer of Babylon was known for his justice, though his army and men were reputed for violence and fierceness. He became a symbol of the Lord Christ in His salvation, not from the captivity of Babylon or others, but from that of the devil and sin. In certain Septuagint versions, he was called “righteous;” and it was believed by some Jewish scholars, that talk here referred to Abraham the Patriarch, who came from the east to possess through his descendants the land of Canaan. The Fathers of 3 The book of Perfection 43,45,82. 4 Ibid 46:47. the Church, on the other hand, all along the ages, as for instance St. Jerome, Cyril, Eusebius, Theodoret, and Procobius believe that it referred to the Messiah5. The Hebrew word for conquest came as “sedek,” meaning “righteousness, divine reign, or conquest”6. As the Lord Christ, the righteous and the only One with no sin, came with His own righteousness, to grant it to us. His conquest is not through wars and sensual strife, but through abiding us in His righteousness. The sword of Christ and His bow are His evangelic word that turns evil into dust and chaff; yet purifies souls from any defilement; by that He reigned over nations, destroying every evil in them. “Who pursued them, and passed safely by the way that he had not gone with his feet?” (Is. 41: 3) Cyrus came so swiftly, that he seemed as though he does not touch the ground with his feet. This refers also to how swift the preaching of the gospel of salvation, or the work of salvation of Christ, had spread. That salvation is to be realized through God Himself, who is “the First,” worked and is still working in the life of His people from the beginning till the end (Is. 41: 4). The Lord presented a query in the judgment of people, and as nobody answered it, He did that Himself: “Who has performed and done it, calling the generations from the beginning ‘I, the Lord, am the first; and with the last I am He.’” (Is. 41: 4) It is He who called the generations from the beginning to approach Him and to enjoy His salvation; and even with others (the appearance of pagan idols), he stays on His love, with no change, all along the ages. From the beginning, He called forth humanity to live with Him. Yet it rejected the Creator, and made for itself futile gods, incapable of fending for themselves. These gods are works of a craftsman, a goldsmith, of he who smoothes with the hammer, and who strikes with the anvil, each encouraging the other to produce a good handicraft, “nailed down, so it will not topple.” (Is. 41: 7) There is no way of comparison between idols that need to be made, repaired, and protected, and Christ, the Creator, who acts with practical love to renew our unstable corrupt nature. Revealing the futility of idol worship, He proclaims the weakness of nations, to call them to the greatness of Christ, who is, alone, capable of salvation! 2. MY SERVANT WHOM I HAVE CHOSEN He reveals the weakness and confusion of the nations, proclaims that they are nothing but dust and chaff (Is. 41: 2); and invites them to join the new Israel, to enjoy - through the work of salvation of Christ - the divine friendship that was experienced by Abraham the father of believers, saying, “But you, Israel, are My servant, Jacob, whom I have chosen, The descendants of Abraham My friend...” (Is. 41: 8) He chose Abraham as a friend of His, called him from a pagan nation that does not know God, to become righteous, “stirred him up from the east, and handed nations over to him.” (Is. 41: 2) God had never changed; He still seeks to justify and calls children from among unbelievers to receive faith in Him, and to become His friends. 5 Bultema, p. 390. 6 R.N. Whybray: New Century Bible Comm., Isaiah 40-60; p. 61. Abraham, called friend, had been found a believer, as he obeyed God’s words7. St. Clement of Rome Who is that chosen Servant but the Lord Christ, who occupied the position of a servant to represent the weak humanity, and set a covenant in its name with God the Father, sealing it with His precious blood; and as said by St. Gregory of Nazianzus: [He was called a Servant to serve many in Truth... He came a Servant in flesh and by birth, for the sake of our life, to set us free, and to save us from the servitude of sin8.] The incarnated Word of God became a Servant, so that as we, the servants, abide in Him, we hear the divine voice calling us: “O, Israel, My servant”: You, strangers and foreigners, have become the new Israel, a holy Church, and a justified people, good servants, united with the Only- Begotten Son who became a Servant. “Jacob, whom I have chosen;” and as the Lord Christ said to His disciples: “You have not chosen Me, but I have chosen you.” “Descendants of Abraham, My friend”: You have spiritually become children to Abraham, in faith; thus counted as friends of Mine, as was your father. “You whom I have taken from the ends of the earth, and called from its farthest regions. Fear not, for I am with you.” (Is. 41: 9 - 10) That was the mystery of my choice for you, the aim of salvation, to be with you. “I will strengthen you. Yes, I will help you. I will uphold you with My righteous right hand.” (Is. 41: 10) I shall become for you a help and support, as I justified you by My blood to become worthy of every help and support against your oppressors, who will be nothing and perish, against your enemies whom you will search and will not find (Is. 41: 11). In the old days, you used nails to fix the golden and silver plates to the wooden idols, so it will not topple (Is. 41: 7), to give them an outer beauty, and a high value. But now, I uphold you with the right hand that you will remain stable, I pour My glory on you, and grant you My righteousness. I will uphold you with My righteous right hand; I say to you: “Do not fear, for I am with you.” (Is. 41: 10) In this book he often repeats the phrase: “Do not fear,” as God is aware of that serious sickness of humanity, namely, fear, destructive to our inner peace, joy, and glory. The cause of that fear is our feeling of isolation and solitude; no companion, helper, nor anyone who may realize and share our inner feelings. That is why the Savior Himself comes to accompany us, not from outside, but by dwelling in our depths; filling the inside void place, to become for us the companion, the helper, and the satisfaction of all our inner needs; who shares our hidden feelings. In short, what does the Lord, our Savior offer us? He offers us Himself, to grant us company, help, and strength. He lifts us up to Him! In other word, He descends to us, to receive Him in our life, to support us with His grace, to carry us to share His heavenly eternal glories. 3. THE FEEBLEWORM BECOMES A THRESHING SLEDGE The three words “Do not fear” have been repeated three times in verses 10- 14; that was necessary for the miserable souls, destroyed by despair, because of captivity and feelings of humiliation and servitude. But God by all means comforts His faithful believers, who accept entering with Him in a covenant, to spare them from fear. The source of their hope and strength is their enjoyment of Him as their King, who offers Himself to them, saying, “For I the Lord, your God, will hold your 7 Ep. 1:10. 8 Theolog. Orations 4:3. right hand, saying to you fear not.” (Is. 41: 13) God refers Himself to them: “I am the Lord, your God,” to take refuge in Him, not as a stranger, but as their “Lord, their God,” their own, who is longing to embrace them and keep them in Him. So, it is fitting for them, not to be slow to seek His help, as His longing for their salvation is far more than their longing for their own. That is why He keeps on saying, “Do not fear, I will help you.” It is to be noticed that God calls Himself, “I am the Lord, your God.” So if He called Himself “Jehovah” (Exodus 3: 14, 15; 6: 2), when He invited Moses to save the people from the servitude of Pharaoh; He proclaimed to him the mystery of His name, which is: “I Am Who I Am,” confirming, that He exists all the time, dwells amid His people, with no change to His love or care. He presents Himself by several names, in order to strengthen the faith of His believers, including9: “The Lord will provide” (Genesis 22: 14), as Abraham saw with the eyes of faith, the unique Sacrifice of Christ, the Grantor of the power of resurrection. “The Lord Shalom” (Judges 6: 24), meaning “The Lord is peace;” as Christ, the Word of God is our peace (Ephesians 2: 14). By Him we enjoy reconciliation with God, as the mystery of our inner peace, and our peace with others. “I am the Lord who heals you” (Jehovah-ropheka) (Exodus 15: 26). He longs to heal our souls and bodies, as the true Physician of humanity. “The Lord Our Righteousness” (Jehovah-Zidkenu) (Jeremiah 23: 6); as in Christ we become righteous (1 Corinthians 1: 30), we bear the fellowship of His nature, and enjoy His righteousness in us. “The Lord is my Banner” (Jehovah-nissi) (Exodus 17: 15). He goes before me in my spiritual battle. He is the Source of my conquest, and the Sign of my victory over the devil. “Jehovah - Yah” (Is. 12: 2), namely, “I Am Who I Am;” being always present amid His believers; His love for them never changes. “The Lord is there” (Jehovah-Shammah) (Ezekiel 48: 35); referring to the proclamation of God’s presence in the Church of the New Testament; amid the new Israel; having become the icon of heaven, The dwelling of God with men (See Revelation 21: 3). God proclaims His love for His people whom He called “the worm of Israel,” to turn it into a “threshing sledge,” new and sharp, with many teeth, capable of threshing and crushing mountains, reducing hills to chaff, for the gale to blow them away, saying, “‘Fear not, you worm Jacob, You men of Israel! I will help you,’ says the Lord and your Redeemer, the Holy One of Israel. Behold, I will make you into a new threshing sledge with sharp teeth. You shall thresh the mountains and beat them small, and make the hills like chaff. You shall winnow them, the wind shall carry them away, and the whirlwind shall scatter them. You shall rejoice in the Lord, and glory in the Holy One of Israel.” (Is. 41: 14-16) That is the work of God the Savior in our life, turning us from a despised worm, trodden by feet, into a threshing sledge with sharp teeth, capable of threshing mountains, crushing them, like a tool that separates wheat from chaff. As such, God wishes to befriend the despised worm, to turn it into a tool for discernment between the good wheat and the worthless chaff. God called His people “worm Jacob;” that helplessly lives despised in the mud, without beauty or glory, carelessly trodden upon by feet. Pharaoh had done that, 9 Bultema, p. 396. then died; but the people have enjoyed God’s promises and salvation. Sennacherib and Nebuchadnezzar also trodden over this worm; then both the kingdoms of Assyria and Babylon collapsed with their mighty kings, leaving the worm alive and glorious. Afterwards, along the generations came several mighty kings like Nero and Diocletian, beside heretics like Arius and Nestor, all came and died, but the worm survived, grew and flourished. The mystery of her life, has been, that the incarnated Word of God, likewise became for our sake, a worm, according to the Psalmist: “I am a worm and not a man” (Psalm 22: 6), taking upon Himself to become so despised, as to be counted as a worm; in order to lift us up, through His humility, to His glory. “I am a worm and not a man” (Psalm 22: 6). But here I am talking, not on behalf of Adam, but of Myself - I Jesus Christ - who was not humanly conceived according to the flesh, in order to become a man, and less so than all men, “A reproach of men and despised of the people.” (Psalm 22: 6) Through humility I became scorned by men to hear it sarcastically said: “You are His disciple.” (John 9: 28)10 St. Augustine Attached to the Lord, we will be turned from a weak and helpless worm into a threshing sledge, capable of crushing mountains, that refer to deeds of the old man, in order to enjoy the blessings of the new life. If our old man has become, through his wicked deeds, like solid immovable mountains, it is only God who can let the mountains smoke by His touch (Psalm 104: 32). He can make of us, by Christ Jesus, a new sharp threshing sledge, to crush mountains, and reduce the hills into chaff; never to lose our strength or weaken with age. That is what makes our souls rejoice in the Lord, the Renewer of our life, to have pride in the New Holy One of Israel11. 4. THE WASTELAND TURNS INTO A GARDEN As the prophet Isaiah looks forward to the messianic age as one of the waters of the Holy Spirit, he beholds the wasteland turning into an oasis flooding with water, to become a fruitful divine garden. This simulation was repeated several times (Is. 35: 1.10; 43: 18. 21; 40: 9. 11; 48: 21; 55: 13). In the old days God let water come out of the rock, for His thirsty people (Exodus 17: 1 - 7; 20: 1 - 13; Is. 48: 21). In the second exodus He does what is greater. He let rivers gush on barren heights, and springs in valleys; as the Lord Christ offers new water to change the face of the world, to turn the wasteland of our hearts into His spiritual paradise, and our inner wilderness into a divine oasis, to have in us spiritual trees to grow and produce delicious spiritual fruits: “I will plant in the wilderness the cedar and the acacia tree, the myrtle and the oil tree... That may see and know, and consider and understand together, that the hand of the Lord has done this, and the Holy One of Israel has created it.” (Is. 41: 19, 20) How beautiful is this phrase, to behold the work of the Lord in us, to recognize His mysteries, to contemplate in the exalted things, and to understand that all this was done and created by the Holy Savior. St. John Chrysostom says on the Savior’s tongue: [Who could match my goodness? I am a father, a brother, a groom, a home, food, clothing, and source of everything you wish for; I shall never leave you in need 10 On Ps. 22. للمؤلف: الروح القدس بین المیلاد الجدید والتجدید المستمر، 1981 م، ص 11 .13 of anything! I shall be also a Servant to you, as I came, not to be served, but to serve. I am likewise, a friend, a member, a head, a brother, a sister, and a mother; I am everything... just be My friend! For your sake I became poor, and turned into a beggar! For your sake I prayed, and was buried! In heaven I intercede to the Father on your behalf! For Me you are everything... a brother, a partner in inheritance, and a friend! What more do you want? Why do you desert Him who loves you, and labor for the world?12] 5. GOD, THE LORD OF THE FUTURE In order to comfort His people and let them trust in Him He confirms to them that all the future is in His hands, and not in the hands of gods of other nations. He calls them to ask the idols, if they could tell about future things - meaning particularly the coming of Cyrus, as something not to be expected. God proclaims Himself as the First to provide His people with a ‘messenger of good tidings,’ that of the coming of Cyrus (Is. 41: 27). Cyrus - on his father’s side - was a Mede; while - on his mother’s - he was a Persian. His army included men from Mede, coming from the north (Is. 41: 25), and others from Persia, coming from the east (Is. 41: 25). The Lord Christ, likewise, came from Nazareth in the north, and He, as the Sun of righteousness, has come from the east. Cyrus knew God (Ezra 1), and respected all religions, including the one worshipping the living God. That is why it was said: “One from the rising sun, he shall call on My name.” (Is. 41: 25) He was also probably considered as a symbol of the Lord Christ, who realizes salvation for the whole world. Cyrus was likened to “a potter was treading clay,” as a reference to the Lord Christ, as the Judge, to whom all nations submit, like clay in the hands of a potter. Cyrus treaded on Babylon, as though a mortar (Is. 41: 25). 12 In Matt. PG. 58:79C.
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