Hope, Justice, and Liberation
In the study of III Isaiah, we are invited to engage deeply with the prophet’s message, understanding it within its historical context. Without this crucial context, the text risks being distorted, used to justify harmful ideologies or actions. "When we take Scripture literally and uncritically, without a bit of study, we can make it say whatever we want, even if it is the justification of war, slavery, fabulous private wealth, gun culture, polygamy, or genocide—all of which has been done without shame by people who read the Bible literally." [1] This is a sobering reminder of how easily Scripture can be manipulated, and it calls us to engage with it more honestly and thoughtfully. The Bible, after all, was written by real people, in real contexts, who experienced the struggles and triumphs of their time. To understand their message fully, we must approach the text not with preconceptions but with a willingness to immerse ourselves in the world of the writers, in all its complexities.
When we embrace the historical-critical method, our understanding of Scripture grows richer and more nuanced. "Using what is known as the 'historical-critical method' of biblical interpretation gives us much more honesty and accountability in our interpretations, as well as new insights that archeology, anthropology, and psychology now offer us." [1] This approach encourages us to read the Bible with greater care and awareness, allowing us to connect with the text in a way that goes beyond superficial readings. With the tools of modern scholarship, we can access insights that reveal deeper truths and open up new ways of understanding, helping us to see the text as it truly is—alive, relevant, and full of transformative power. This is particularly helpful when considering the socio-political landscape in which III Isaiah was written, a time marked by exile and the longing for restoration (Isaiah 40:1-2).
In this process, we are called not only to interpret the Bible but to let the Bible interpret us. "Rather than reading the Bible inside our own bubble, we must allow the Bible to read us." [1] This is perhaps one of the most profound aspects of engaging with sacred texts: they are not merely a reflection of our existing beliefs, but a mirror that can challenge and transform us. The Bible holds up a vision of the world and of humanity that is often at odds with our own biases and assumptions. When we allow it to "read" us, we open ourselves to the possibility of being changed by its message—of being convicted, converted, and ultimately renewed. The prophet Isaiah's call to "comfort my people" (Isaiah 40:1) challenges us to expand our hearts and minds, seeing others through the lens of compassion rather than judgment.
One of the most striking elements of III Isaiah is its vision of justice and liberation, which stands in stark contrast to the punitive, retributive justice that is often associated with divine wrath. In the passage that Jesus quotes in Luke 4, we see a deliberate omission of the line that speaks of vengeance. Jesus instead emphasizes liberation: "The Spirit of God has been given to me, Yahweh has anointed me. He has sent me to bring good news to the poor, To bind up hearts that are broken, To proclaim liberty to captives, Freedom to those in prison." (Luke 4:18-19) [1] This highlights a shift in understanding—one that sees justice not as punishment, but as restoration and healing. Jesus rejects the notion of a vengeful God and invites us to embrace a vision of divine justice that is restorative, healing, and inclusive. This is a message that resonates deeply with the heart of III Isaiah, where we find not vengeance, but a call to freedom and renewal for all people, especially those who are oppressed or marginalized (Isaiah 61:1-2).
The use of Scripture to justify harmful ideologies—such as war, slavery, and inequality—is a tragic misuse of its teachings. "The justification of war, slavery, fabulous private wealth, gun culture, polygamy, or genocide." [1] These are not the fruits of genuine biblical understanding but rather the result of ignoring the deeper, transformative messages that Scripture offers. When we read the Bible in a way that seeks to justify our own prejudices and desires, we miss the heart of its message. Instead of clinging to literal readings that perpetuate harm, we are called to a deeper, more thoughtful interpretation that challenges us to look beyond ourselves and toward a more just and compassionate world. Isaiah’s vision of a new heaven and a new earth (Isaiah 65:17) speaks to this hope for a world transformed—a world where justice flows like a river and peace reigns.
One of the key metaphors in the Bible is that of fire, which, in Scripture, is almost entirely symbolic of purification, not punishment. "The metaphor of fire in the whole Bible is almost entirely a 'refiner’s fire' of purification in this world, not a fire of torture in the next." [1] This understanding shifts our approach to suffering and hardship. Rather than seeing these experiences as punishment or condemnation, we are invited to view them as opportunities for growth and transformation. Just as gold is refined in the fire, so too are we purified through the trials and challenges we face (Isaiah 48:10). This insight invites us to embrace our struggles not with fear, but with hope, knowing that they are part of the process by which we are made whole.
It is essential, too, to reconsider how we view God. If we see God as a punitive figure who revels in eternal punishment, we will struggle to cultivate a loving and intimate relationship with the Divine. "You cannot follow, much less imitate, a God who revels in eternal punishments from the get-go." [1] A God who is vengeful and harsh is not a God we can truly love or trust. But a God who offers forgiveness, healing, and restoration is a God who invites us into union and communion. This vision of God, found throughout III Isaiah, calls us to let go of fear and embrace a deeper, more loving relationship with the Divine (Isaiah 55:6-7).
The prophets were not only concerned with justice, but they also recognized the tendency in society to blame and scapegoat the victims. "The prophets have a way of recognizing victim blame and scapegoating long before the rest of us—anticipating the later Christian desire to honor the image of God in all people." [1] This prophetic insight is revolutionary. It calls us to examine our own attitudes toward those on the margins, to see in them not the fault of society but the image of God. It challenges us to reject the tendency to blame the oppressed and instead to honor the dignity of every human being, recognizing their inherent worth and value (Isaiah 1:17). This is a call to justice and compassion, a reminder that true righteousness cannot be found in oppressing others but in lifting them up.
Finally, III Isaiah ends with a vision of universal salvation, offering a message of hope that transcends the boundaries of any one people or nation. "Thank God the Bible ends with an optimistic hope and vision, instead of an eternal threat that puts the whole message off balance and outside of love." [1] This vision, which culminates in the promise of a "new heavens and a new earth" (Isaiah 65:17), reflects the ultimate goal of the Divine: the restoration of all creation, not through punishment, but through healing, reconciliation, and unity. This message of universal liberation echoes throughout the entirety of Scripture and invites us to see the final vision of the Bible as one of hope, peace, and love—a vision that transcends time and space and invites all people into the embrace of the Divine (Isaiah 66:18-23).
[1] Richard Rohr, The Tears of Things