Font Size
Against the backdrop of Israel’s unfaithfulness (43:22-28), Yahweh’s fidelity is now portrayed. The beginning verses are reminiscent of the first servant song (42:1-4) with the emphasis on being chosen. The name Jeshurun (v.2) is obscure. Derived from a word meaning “upright” it is a term of affection (it appears elsewhere only in Dt 32:15; 33:5, 26).
When God acts, nature will be transformed (v.3). The Spirit, which is normally limited to individuals, will be poured out on Israel. Israel will be so blessed that non-Israelites will desire to become a part of them. This section concludes with a statement on God as incomparable and with reassurance of his faithfulness (vv.6-8).
In several translations vv.9-20 are in prose, an essay against idolatry. Vv.9-11 criticize the idea in principle. Vv.12-17 describe the craft of making idols. The mocking tone is obvious and effective. It is incredible to the prophet that anyone would consider a crafted object to be a god. But the practitioners are so blind that they cannot perceive their own foolishness (vv.18-20).
After the excursus against idolatry, the poet returns to the theme with which he began in 44:1-8, namely, the implications for Israel of their role as Yahweh’s servant; forgiveness and redemption (vv.21-22). These saving acts in history will be celebrated in creation (v.23). The theme of creation leads to a reference to Yahweh’s lordship in creation (v.24), which establishes his lordship over historical events. V.25 may refer to false prophets within the Israelite community or the ubiquitous diviners in the Babylonian culture, or both. None of them believed Israel had a future. But God had a different idea: Jerusalem would be inhabited and restored (v.26)! And just as amazing, he will use the pagan king Cyrus to accomplish his ends (v.28).