NO SAVIOR BUT ME! The previous chapter presented a gloomy portrait of how the people became, during the time of the Babylonian captivity, blind and deaf; having ears, yet they did not notice the work of God, nor heard His voice. This is a simple image of the work of sin in the life of humanity. There was need of divine intervention, as He only can redeem and save, can abolish any obstacle that may face His children, not expecting any reward on their part. 1. Fear not, for I am with you 1-7. 2. You are My witnesses 8-13. 3. The fall of Babylon 14-15. 4. A new exodus 16-21. 5. Salvation is a free gift 22-28. 1. FEAR NOT, FOR I AM WITH YOU He starts His talk saying, “But now” (Is. 43: 1), as though God wishes to wipe out the previous image, that of the bitter captivity by sin, which deprived us of our inner insight, and soul ears. He does this by offering us His promises of salvation, and flooding us with His exalted grace. God wishes us to move our eyes away from our miserable condition, and our minds from thinking about what sin has done to us; to look forward to the Redeemer and Savior; to spare us being destroyed by despair, but to get filled with hope. Now, what is the role of the Redeemer from the captivity of sin? a. It is only God the Creator, who can renew the creation: “But now, thus says the Lord, who created you, O Jacob, and He who formed you, O Israel, ‘Fear not, for I have redeemed you.’” (Is. 43: 1) When Arius denied the deity of the Lord Christ, St. Athanasius the Apostolic, in his response to him, concentrated on the fact that the deity of the Lord is not just a theoretical philosophical dogma, but is something that touches our very salvation. Our human nature got completely corrupted, and became in need of the Creator to save our fallen nature and to get it back to its origin, granting it His image, and turning it from corruption into incorruption. In Him humanity overcomes death, and is recreated1. There was a great need for the Son of God, the One with the Father and the equal in essence, to offer Himself a Sacrifice, that is capable of repaying the debt of our sins, and, at the same time, of realizing divine justice and mercy. It is God, the Conqueror of the devil, not for His own sake, but in the name and credit of humanity. Lastly, being the true God, He restored our dignity to us, granting us in Him an adoption to the Father, by the Holy Spirit. St. Athanasius says, [He became man to turn us into gods2.], [Although there is only one Son by nature - a true Son, Only-Begotten, yet we became children, not truly and by nature, but through His grace that calls us. Although we are humans on earth, yet we 1 De Incarn. 8,9. 2 Ibid 54. 7 are called gods1.] St. John Chrysostom says, [Because of love, He compassionately took up our flesh; there is no other reason for His incarnation2.] [God did not condemn us for our several transgressions that we committed against Him despite His goodness to us, but, instead, gave us His Son; whom He turned, for our sake, into sin... He forsook Him to be convicted and to die as someone cursed... He, who did not know sin, He made Him as a sinner and a sin... He is like a king, watching a thief about to be executed, He sends His only Son, to put on Him the criminal’s guilt, and even death itself! All that for the sake of salvation of the guilty, to lift him up to a great dignity3.] [The Lord Christ paid more than we deserve, as an ocean is compared to a drop of water4.] By this we understand the prophetical words: “This is what the Lord says, ‘Fear not, for I have redeemed you.’” (Is. 43: 1) b. A personal interest on the part of the Savior toward man. God has not created man, just as one being among billion others that He created, but He granted Him a special care, as a beloved creation. He knows man by name, calls and redeems him to become His that is to say to enjoy uniting with Him. How beautiful is the Redeemer’s voice, as He addresses man, saying, “Fear not, for I have redeemed you. I have called you by your name, you are mine” (Is. 43: 1) The mystery of redemption lies in God’s exalted love. He wants me for Him, and Himself for me. He knows me by name, and invited me to enter with Him in a unique relationship of love. All He wants from me is my being, my heart, and my love. I do not seek His gifts, but His Person, His Holy Spirit, and His love! God presents Himself as Creator, Savior, and a personal Groom for me. O my God... As I contemplate in my conscience, I see You always looking at me... keeping Your eye on me day and night so hardly, as though there is none but me in heaven and on earth. Your eyes are concentrating on the footsteps of humans. As You care for all Your whole creation. You are not depriving any of your creatures of the flood of Your love! You Yourself care for my footsteps and my ways day and night, watching all my paths, never forsaking me. I can say that You may probably forget heaven and earth, with all that are in and on them, concentrating Your care on me! You watch on me, as though you forgot the whole creation! You grant me your gifts, as though I am alone the object of your love! There is nothing hidden from you... my thoughts, my intentions, my actions, and my pleasures... nothing escapes your eternal care!5 St. Augustine c. God, the Savior is the mystery of our conquest; As long as He is with us, waters 1 Orat. Against Arians, Disc, 3:19. (See our book: The Coptic Orthodox Church as a church of Erudition and Theology, 1986, p. 82-83.) 2 In Joan; in Rom,; PG. 59:79; 60:466. 3 . In 2 Cor; 1 Tim.; PG. 61:477-480; 62:536-7. 4 In Rom.; PG. 60:477. 5 .18- الحب الإلهي، ص 15 8 of this world would never sweep over us; and fire of lust would never burn us: “When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned; nor shall the flames scorch you.” (Is. 43: 2) A magnificent portrait of the work of the Savior! He grants us His Person, so that death with all its ways cannot devour us... We carry in us our Christ “the Resurrection” (John 11: 25), so we practice the risen life, conqueror of death. If we face the waters of the world’s love that would drown and kill the soul, and the fire of lust that would burn it, the Savior had granted us His Holy Spirit through the water of Baptism, in which we renounce the devil with all his hosts and deeds, and crush his head beneath our feet. He granted us His fiery Holy Spirit as in the day of the Pentecost, who burns the sin and abolish its fatal blaze. It is as though the prophet Isaiah is here reminding his people of the work of God with their fathers, on their exodus from the land of Egypt. By the cross (Moses’ rod) He granted them the conquest over the Red Sea and also over the fiery serpents (by the brass serpent). God, who acted in the ancient time, acted in the second exodus from the Babylonian captivity. These two exoduses symbolize the greater exodus realized by the Savior through His cross in the life of His believers. Can you overcome the devil you who are unfaithful, unless you have the armor of faith, by which you can protect yourselves against his arrows? Perhaps you verify yourself while sin has overpowered your flesh, but how then do you glorify God with your body and He is the one who redeemed you with this precious blood?1 St. Shenouda the Archimandrite d. The Savior has paid the price. The early Church considered the blood shed on the cross, as a payment for the debt that we owe the Father, and a ransom from the hand of the devil who bought us as slaves. That is the work of the Holy Savior, to sanctify us and to set us free from his servitude. That is why He says, “For I am the Lord your God, the Holy One of Israel, your Savior. I give Egypt for your ransom, Ethiopia and Seba in your place.” (Is. 43: 3) Egypt, with its Pharaoh, representing one of the two great powers at that time (Egypt and Assyria; then Egypt and Babylon), with its might, and Cush and Seba with their wealth, are not capable of supporting or protecting the people of God. The Lord has purchased us, not with gold or silver, but with His precious blood, to set us kings and priests. “For You have redeemed us to God by Your blood, out of every tribe and tongue and people and nation.” (Revelation 5: 9, 10) “You are not your own. You were bought at a price. Therefore glorify God in your body.” (1 Corinthians 6: 19, 20) “You were bought at a price; do not become slaves of men.” (1 Corinthians 7: 23) “Knowing that you were not redeemed with corruptible things like silver or gold, from your aimless conduct received by tradition from your fathers but with the precious blood of Christ, as of a lamb without blemish and without spot.” (1 Peter 1: 18, 19) You were purchased with the blood. You were uprooted from the empire of the body الحب الإلهي، ص 1 .467 9 to glorify the Lord in your bodies1. Tertullian Do not assume that prices paid, differ according to wealth of people, as wealth in the Church is that in faith. As the believer owns all the world of richness, and no wonder since the believer owns the inheritance of Christ, the most precious in all the world!2 St. Ambrose e. The Savior gives us back our glory and unity. Probably many people have despaired because of their long captivity, as far as their return to their homeland is concerned; but God the Savior comforts them saying, “Fear not, for I am with you. I will bring your descendants from the east and gather you from the west. I will say to the north, ‘Give them up,’ and to the south, ‘Do not keep them back.’ Bring My sons from afar and My daughters from the ends of the earth - everyone who is called by My name, whom I have created for My glory, I have formed him, yes I have made him.” (Is. 43: 5 - 7) In this chapter it is noticed that God speaks of Himself “I” not less than 36 times3, so that it is called the “chapter of the divine Self,” or of the “divine I.” The same can be said of chapter 45 (31 times). What does that mean? If the sin works to focus man around his “I” to consider himself as the center of the world, to enjoy dignity and bodily lusts with pride and selfishness, yet, our Christ, on the contrary, is offering His “Self” - that is “love,” for us to acquire. When He calls us “not to be afraid,’ when He calls us by our names, confirming His care wherever we are, and whatever temptations we might face; when He promises to gather us from the ends of the earth to His bosom; In all that He is seeking, not what is His, but what is ours. He offers us His company to enjoy. That is why every now and then He says, “I am with you.” He is ours, our eternal share. The glory and dignity of God are proclaimed in His practical and giving love, in giving His “self” to His creation. 2. YOU ARE MY WITNESSES What does God offer us? He offers Himself as light, that opens our senses: our eyes to behold His glories in us, and His heavenly Kingdom proclaimed within us; and opens our ears to hearken His divine voice, and to comprehend His commandment. To acquire the ears of children, who recognize the voice of their Father but even His footsteps. That was what He meant by saying, “Bring out the blind people who have eyes, and the deaf who have ears.” (Is. 43: 8) That is God’s role in our inner life, renewing our nature in the water of Baptism by His Holy Spirit, to grant us the new man, capable of enjoying the divine fellowship. Through that experience we, the Church, testify to others, calling to a collective assembly of nations (Is. 43: 9 - 13), to get them to know the Savior, and to confirm the realization of what He had foretold and promised through His prophets, along the ages before His coming: “Let all the nations be gathered together, and let the people be assembled who among them can declare this, and show us former things. Let them bring out their 1 On Modesty 16 2 Ep. 63. 3 Bultemore, ch. 43. 10 witnesses, that they may be justified; or let them hear and say, ‘It is truth.’ ‘You are My witnesses,’ says the Lord, ‘And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me. I, even I, am the Lord, and besides Me there is no Savior.” (Is. 43: 9 - 11) God requests from those who enjoyed the new insight and the new spiritual ears, to assemble nations and peoples, to enter with them into a practical debate according to what they have experienced in life, through which they are to proclaim the following: a. To ask if they have, prior clear and definite prophecies concerning what the future holds (Is. 41: 22). As for us, we have got prophesies, not about the conquests of Cush over Babylon, to save the ancient people of God, but about the Messiah, the Chosen Servant. We have got prophecies concerning His Person, His works, and His message. We knew that He is to be born from a virgin, when and where would be His birth; His works among His people; and His offering Himself as a unique sacrifice of love etc. What the prophets uttered, have been through the unique eternal Lord, before and after whom there was, and will never be another God, as He says, “I am the First and I am the Last.” (Is. 44: 6) St. John Chrysostom believes that, although the devil is capable of performing miracles [Yet prophecies are special works of God, that the devil cannot imitate, although struggling strongly to do1.] God, with His love for humanity, has granted prophets these prophesies, has spoken through the mouths of His saintly men, and inspired the divine word; and is still working to grant us the comprehension of these divine mysteries. According to St. Irenaeus: [It is impossible for us - without God - to get to know God, who instructs men through His Word2.] b. Beside the prophecy concerning the coming of the Savior, the Holy Bible confirms that God alone is the Savior. “I, even I, am the Lord, and apart from Me there is no Savior.” (Is 43: 11) God the Creator, with love for His beloved creature, does not entrust his salvation to anybody else, but personally cares for him, and gives His life for him: “The good Shepherd gives His life for the sheep.” (John 10: 11) He is the One who created, and He is the One who renews and saves His creation! In repeating His saying “I, even I, am the Lord,” is a confirmation that the Lord Himself, the First and the Last, is the One who gives salvation, proclaiming His divine love through His redeeming work. In being the “Life” He died to give us life; and in being the “Word,” He became flesh, to the flesh in the Word3. He is the Word of God, His power and His wisdom, as testified by King Solomon (Wisdom 7: 27)4. St. Athanasius the Apostolic 1 In John hom 19:2. 2 Adv. Haer. 4:5:1. 3 Fr. M.F. Wahba: The Doctrine of Sanctification in St. Athanasius' Paschal letters, 1988, p.77; p. 543; cf De Inc. 1:4 ;p. 36: 20:1, p. 47 ; Con. Gen. 1:5, p. 4. 4 Fr. M.F. Wahba: The Doctrine of Sanctification in St. Athanasius' Paschal letters, 1988, p. 528, 506. 11 3. THE FALL OF BABYLON God, who allowed the chastise of His people by the Babylonian captivity, now, because of His love for them, He allows for the fall of Babylon. He speaks in the past tense (the Arabic version) as a confirmation to His listeners that what is going to happen is an inevitable fact. The text varies from one version to the other, yet with the same meaning: “Thus says the Lord - your Redeemer, the Holy One of Israel, ‘for your sake, I will send to Babylon and bring them all down as fugitives - the Chaldeans who rejoice in their ships.” (Is. 43: 14) Here, God appears as a Leader of the armies of Medes and Persia invading Babylon that drove the Babylonians to flee in terror. Many of the noble elite (in Hebrew the word is “barichim” that is “nobles”) escaped to their ships in which they used to rejoice - as Babylon had no ships of war; and when they found out that their ships could not protect them, their rejoice turned into screams and bitterness. In Is. 43: 15 God was called by several titles: “the Lord,” “your Holy One,” “Creator of Israel,” and “the King;” through which His role as the leader of His people and Church is revealed. He is God the King, the unchangeable in His love and power, who is capable of granting conquest over the evil one. He is the Savior, who in His love offers the unique sacrifice of salvation; and He is the Holy One, who renews the creation of His believers, and sanctifies them to reign eternally with Him. He probably meant through these titles, that salvation and sanctification are specific work of God, who loves His weak creation, and yearns for renewing it in Him. 4. A NEW EXODUS God who is saving His people, had previously granted them salvation on the hands of Moses, to set them free from the servitude of Pharaoh; Now He is bringing them out of the Babylonian captivity, as though in a new exodus. He keeps on setting them free from the captivity of sin, to the freedom of glory of God’s children; from the deeds of the old man, to the continuous enjoyment of the deeds of the new inner man. “Thus says the Lord, who makes a way in the sea, and a path through the mighty waters, who brings forth the chariot and horse, the army and the power. They shall lie down together, they shall not rise; they are extinguished, they are quenched like a wick.” (Is. 43: 16. 17) He saved them from the authority of Pharaoh, through their crossing the Red Sea, abolishing any possibility for Pharaoh to regain anew His authority over them. He likens the sudden and quick devastation of Pharaoh, to a wick that was extinguished for good. With the same power, God saves them again from the authority of Babylon. That salvation, realized against Pharaoh and then against Babylon, should likewise be realized against the deeds of the old man (Colossians 3: 9); thus the prophet goes on to say, “Do not remember the former things, nor consider the things of old. Behold, I will do new thing. Now it shall spring forth; shall you not know it? I will even make a road in the wilderness, and rivers in the desert.” (Is. 43: 18, 19) He does not only want us to take off the old man with his deeds, but to forget him altogether, and to stop dwelling on the past, to spare ourselves any despair. He persuades us to get preoccupied with the new life that is growing in us. He is making a way in the desert, and streams in the wasteland; this way is nothing but the Lord Christ Himself, who 12 says, “I am the Way” (John 14: 6), that was set up in us, we the barren desert, and dwelt in our hearts, to let us enter His kingdom. And these streams are the fountains of the Holy Spirit springing in us, we the wild uninhabited wilderness; to turn our desolate heart into a dwelling place for the Holy God! It is as though the mystery of our renewal is the dwelling of the Lord Christ and His Holy Spirit in our depths1. God confirms the opening of the door of faith before the Gentiles, to acquire a new people, that know the inner joy and praise, saying, “The beast in the field will honor Me, the jackals and the ostriches, because I give waters in the wilderness and rivers in the desert, I give drink to My people, My chosen. This people I have formed for Myself. They shall declare My praise.” (Is. 43: 20, 21) He likens the Gentiles to the wild animals that live in the desert, because of what was known of their fierce and violent nature; because they lived as though in a wilderness, with no promises, covenants, or divine law; and because of their idiotic worship of idols and the evil practices of their religions. Those nations, known for violence and idiocy, who used to live in wild deserts, started to enjoy streams of the Holy Spirit, to drink and quench their thirst; and through receiving fellowship in the chosen people of God, their nature will change through the work of the Holy Trinity in them, their hearts will open up to joy, and their tongues to praise. How beautiful is the divine expression: “The people I formed for Myself! “ (Is. 43: 21) We became His, God’s portion, as He also became our portion! 5. SALVATION IS A FREE GIFT God offers His works of salvation as a free gift to humanity. Yet there were certain obstacles that hindered God’s plans with the old people, who rejected faith in the Savior. These obstacles were: a. No prayers: “But you have not called upon Me, O Jacob, and you have been weary of Me, O Israel.” (Is. 43: 22) Praying is the mystery of our enjoyment of the works of God. And as Martyrus says, [Prayer does whatever it likes, as God could do! It gives orders on earth to have its effect in heaven2.] b. Disregard of God even in little things: “You have not brought Me sheep for your burnt offerings, nor have you honored Me with your sacrifices. I have not caused you to serve with grain offerings, nor wearied you with incense. You have not bought Me no sweet cane with money, nor have you satisfied Me with the fat of your sacrifices. But you have burdened Me with your sins; you have wearied Me with your iniquities.” Is. 43: 23, 24) When God brought His people out of the land of Egypt, He was in no need for their offerings or their animal sacrifices, but He was seeking their hearts, yearning to embrace them as His own people. The sacrifices were symbols of that of Christ, and a sign of love for Him. He was expecting them to offer their hearts together with their burnt offerings, their sacrifices, and their incense, etc. He draws their attention to the fact that He brought them out of the land of Egypt, not الروح القدس بین المیلاد الجدید والتجدید المستمر، س 1 .13 2 Book of Perfection, 40. 13 to offer Him sacrifices, but to let them forsake idol worship of the Egyptians, and to listen to the voice of the Lord, who was to them, salvation and glory (Jeremiah 7: 21)1. St. Irenaeus c. Preoccupation with carnal lusts and worldly interests: “But you have burdened Me with your sins, and wearied Me with your iniquities.” (Is. 43: 24) Instead of honoring God by presenting their hearts as burnt offerings in their worship, people deviated to selfishness and preoccupation with worldly interests, misusing God’s love, care, and gifts for the sake of their own selves. We often misuse God’s gifts, like emotions and motivations, and use them, not for the sake of the kingdom of God, and edification of the congregation, but for practicing evil. Despite all that evil, God remains waiting for our repentance and confession of our transgressions, to grant us forgiveness, because of His Holy Name and His exalted love, confirming to us: “I, even I, am He who blots out your transgressions, for My own sake, and I will not remember your sins. Put Me in remembrance. Let us contend together. State your case, that you may be acquitted.” (Is. 43: 25, 26) The way of repentance starts with our condemnation of transgressions2. He requests this (confession of our sins), to concentrate more our love for Him3. Whoever practices repentance after committing sin, deserves, not commendation, but congratulation, having crossed over to the place of the righteous4. Do not let anything confuse you, but exalt yourself up to heaven itself. Give a bitter thigh and present a sacrifice of confession; as it is said: “First state your transgressions to be acquitted.” (Is. 43: 26 LXX) Offer a sacrifice of contrite heart; such sacrifices do not turn into ashes and smoke, and never vanish into air. They need no wood nor fire, but a repentant heart, the fuel that burns, yet does not consume; whoever prays fervently burns, but do not get consumed, but turns into gold with more splendor5. St. John Chrysostom Thus, it is fitting for us to confess our sins, to have them forgiven, and then we should always recall the work of God to us, and glorify Him, instead of dwelling on our transgressions. How can we forget about the evil approaching us? By recalling goodness and by thinking of God. For if we always think of God, we shall not recall these matters6. St. John Chrysostom We should not be ashamed to confess our sins; for our forefathers have also sinned, starting from the first Adam. “Your first father sinned, and your mediators have transgressed against Me.”(Is. 43: 27) 1 Adv. Haer 4:17:3. 2 Resisting the Temptation of the Devil, hom 2,6. 3 Letters to the Fallen Theodore. 1:15. 4 In 1 Cor. Hom. 11. 5 In 2 Cor. Hom 5. 6 In Heb. Hom 14:7. 14 By “mediators,” is meant, according to Fathers of the Church and Jewish scholars, all humanity represented by Adam our forefather. Yet others interpret it in the light of what came in Ezekiel 16: 3 “Your father was an Amorite.” While others believe it to be Orijah, the high priest, who led the people to idol worship, in the days of Ahaz (2 Kings 16: 10 - 16); and still others believe it to represent the kings and high priests, namely the civil and religious leaders, all of whom led the people to rebel. The fruit of sins and rebellion is ‘curse’ and loss of dignity, as it is said, “I will give Jacob to the curse and Israel to reproaches.” (Is. 43: 28)
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