I ‘ve read Ch.9 of Isaiah often,  especially during the Advent season.  Recently I was struck with the sheer force of verses 4-5, when I consider the yoke and emotional burden our nation is under.   “For you will break the yoke of their slavery and lift the heavy burden from their shoulders.  You will break the oppressor’s rod, just as you did when you destroyed the army of Midian.  The boots of the warrior and the uniforms bloodstained by war will be burned.  They will be fuel for the fire” (Is. 9:4-5 NLT). This would be an unbelievable occurrence for people, “walking in darkness……living in the land of the shadow of death (Is. 9:2). 

At the time of Isaiah’s prophecy, the Assyrians had invaded Zebulun and Naphtali, the two northern tribes of Israel. The invasion brought darkness and despair, but the Isaiah was giving the people reason for hope.  “Nevertheless, there will be no more gloom for those who were in distress” (Is. 9:1).  These words are given in the “prophetic perfect.” “Though the events were in the future, they were described as if they had already happened” (CSB Study Bible). Matthew quotes this passage in Matt. 4:15-16,  referring to the ministry of Jesus, who as the light of the world has come to  removing the darkness and lifting the despair 

When a nation feels like they are living in the shadow of death, it give the impression of little hope of a brighter future. “The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten.” (NET)  I have been pondering the yoke as a symbol of our nation’s despair and anxiety. In scripture the yoke is the image of subjection.  We read in Deut. 28:47-8, “Because you did not serve the Lord your God joyfully and gladly in the time of prosperity, therefore in hunger and thirst, in nakedness and dire poverty, you will serve the enemies the Lord sends against you.  He will put an iron yoke on your neck until he has destroyed you” (Deut 28:46- 47).  The burden of carrying a yoke, can be the consequence of a nation having turned their backs on the Lord.

But God in His mercy will also release a nation from the yoke that they carry.  “They will know that I am the Lord, when I break the bars of their yoke and rescue them from the hands of those who enslaved them” (Ezk. 34:27).  Isaiah prophesied Israel being freed from the Assyrian yoke. “I will crush the Assyrian in my land; on my mountain I will trample him down.  His yoke will be taken from my people, and his burden removed from their shoulders” (Is 14:25). 

Isaiah points to David’s victory at Midan, when he was victorious with only 300 men.  It was unbelievable victory against a great army.  Isaiah promises a similar future victory for the people of God.  It will be a decisive battle, even though it will be bloody.  “The boots of the warrior and the uniforms bloodstained by war will all be burned.  They will be fuel for the fire” (Is. 9:5).  “The burning of the boots and the bloody clothes of the enemy soldiers….signify a victory in holy war where spoils were dedicated to God and military equipment was se on fire” (CSB Study Bible).

As a nation we are under a cloud of darkness, causing much despair.  There may be some hope and relief as light beginning to shine.  But ultimately, the burden and the rod of despair can only be lifted by the Lord. Only he can “break the oppressor’s rod.” Is. 9:5 reminds us that it will be messy before it gets better.  

Carl Trueman, wrote an enlightening article about Phillip Rieff’s distinction between first, second and third worlds.  Rieff is know for his emphasis on the therapeutic self; a concept of happiness resulting from an inner, psychological happiness.  “Everything else,” notes Trueman, “must conform to my inward desires and pander to my personal needs.  There’s no need for me to fit into larger society and learn to behave in accordance with society norms.”   

Rieff is not interested in either geographics nor economics.  He rather is interested in the type of culture that societies embody.  Trueman believes Reiff’s paradigm helps us understand why the world seems so unstable and chaotic at this time. 

The first-world cultures, “are those in the past that build their moral orders on the basis of notions of fate or the gods.”  In this culture, fate is the controlling idea.  “It is not God as some transcendent being who is in charge, but it is still a force prior to the natural order and beyond the control of mere men and women, that make the rules.” 

The second-world cultures, “are those where the law has authority because it reflects the character of God.”  Second-world societies include Christendom and the world of Old Testament Judaism.  According to Rieff, “both first and second worlds justify their morality by appeal to something transcendent, beyond the material world.  But the second-world cultures appeal not only to supernatural power but to divine integrity.”  Our concepts of justice and mercy have been shaped by a biblical worldview.  “Rieff would say that in second-world cultures, the law has authority because it points beyond the culture and beyond fate to something sacred that grounds it.”

By the term third world, Rieff, “means that a society has moved into a completely secular mode.”  “In a secular society, law codes can only be justified and grounded in society itself.  There’s nothing beyond this society, and that makes law codes inherently unstable.”  When the sacred order is abandoned, cultures are left without any foundation at all.  A culture without a sacred order is left, “justifying itself only by reference to itself.”  This is what we see in our culture today.

As a result, society becomes incredibly unstable and in constant change.  We all sense this instability in our daily lives.  It is hard to live with second-world assumptions, while attempting to ground morality and ethics in higher divine authority in a third world setting.  The third world does not see the Bible as having any authority.  Trueman notes, “I think that’s where a lot of the communication breakdown” happens today. Living in the third world,  we are plagued by what Flannery O’Connor called “Christ-hauntedness.”

The goal of the second world was to help pagans see how Jesus was better than their dead idols.  But Trueman maintains, “While there’s still a place for exposing heart-idols in our own times, our goal in the third world must be to help our more secular friends see that their worldview lacks any firm foundation.”  While present day culture keeps shifting in its beliefs and values, Trueman challenges us to “model community life in the church that’s rooted in the Rock.”

All men who are followers of Jesus in our day, need the reminder that there are no “Lone Rangers.”  We witness to our secular culture  as a believing community.  Jesus who is the truth reminds us of the impact community has when He instructs us, “A new command I give you: Love one another.  As I have loved you, so you must love one another.  By this all men will know that you are my disciples, if you love one another. (John 13:34-35)