Chapter 58 – Isaiah
Isaiah was a man
A kind of a man
More generous than his wealth
Untouchable by another's profits
With a frugality beyond any poverty
He was a gentle man
With a purposefulness typically beyond words
Speaking with a clarity too spirited for some
In jail for disturbing the peace
Though he would have said
“I am disturbing the war”
He was a headstrong man
Though less determined than unshakable
Exceeded only by a purity of heart
In that instant where mourning breaks
In the face of a rising dawn
Following that first night
With an irrepressible smile
On his face
Realizing he is the freest person
“I really need to get out more”
Fast becoming hungry
Thirst things thirst
In spite of being
For I's guarded
Surrounded by men of this stripe
Ever-present in the passed
His work was before him
A long line of just us
All the same, some lost
Some merely on their way
To share some food with his mates
Then off to work
For there is
No such thing as
Free room and board
From some anonymous uncle
After all the feds
Reckon the rest
As what will follow
When expecting to be herd
As well as something more
This poem is a tribute and extremely loose paraphrase or interpretation of Isaiah 58 in the Bible. This Old Testament chapter is a classic among lovers of justice. In this poem, the title alludes to a chapter in the biography of a man. This modern-day take is inspired by those faithful and devoted workers for justice who commit civil disobedience in the course of their work for social justice. The setting is a free man who finds himself in prison. Barring all irony, he is still free!
The only truly obscure reference that I would elucidate springs from the lines: In spite being/Like naked/For I's guarded. It's more easily accessible meaning is a reference to being vulnerable, particularly when at the hands of someone who, like a prison guard, literally oversees your every movement, peering into the bowels of your very being! The obscurity is in that “Nakedness was taboo in Judaism, and shame fell less on the naked party than on the person viewing or causing the nakedness (Gen 9:20-27).” In Matthew 5:40, jesus says, “if anyone wants to sue you and take your coat, give your cloak as well.” The theologian and author Walter Wink explains how jesus instructed his audience, the poor, how to fight back using creative nonviolence, taking advantage of the cultural fact that viewing nakedness is more shameful than being naked:
“…so the debtor parades his nakedness in prophetic protest against a system that has deliberately rendered him destitute. Imagine him leaving the court, naked: his friends and neighbors, aghast, inquire what happened. He explains. They join his growing procession, which now resembles a victory parade. The entire system by which debtors are oppressed has been publicly unmasked. The creditor is revealed to be not a legitimate moneylender but a party to the reduction of an entire social class to landlessness, destitution, and abasement. This unmasking is not simply punitive, therefore; it offers the creditor a chance to see, perhaps for the first time in his life, what his practices cause, and to repent.
The Powers That Be literally stand on their dignity. Nothing depotentiates them faster than deft lampooning. By refusing to be awed by their power, the powerless are emboldened to seize the initiative, even where structural change is not immediately possible. This message, far from being a counsel to perfection unattainable in this life, is a practical, strategic measure for empowering the oppressed, and it is being lived out all over the world today by powerless people ready to take their history into their own hands.
jesus provides here a hint of how to take on the entire system by unmasking its essential cruelty and burlesquing its pretensions to justice. Here is a poor man who will no longer be treated as a sponge to be squeezed dry by the rich. He accepts the laws as they stand, pushes them to absurdity, and reveals them for what they have become. He strips naked, walks out before his fellows, and leaves this creditor, and the whole economic edifice which he represents, stark naked.”
In the full article by Walter Wink, Beyond Just war and pacifism: Jesus' Nonviolent Way, Dr. Wink outlines three of methods of creative nonviolent disobedience that Jesus taught, from Mathew 5:38-41 (NIV): “You have heard that it was said, ‘Eye for eye, and tooth for tooth.' But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles.” One of the truly magnificent revelations in this article is how it illustrates the extent to which Jesus' teachings are commonly misunderstood; or perhaps more to the point, often understood as the exact opposite of what Jesus meant!
The spirit of Jesus is manifest in the scripture inspiring this poem, Isaiah 58 (NIV). It is no accident that Jesus quotes Isaiah to kick off his public ministry! The heading for this chapter is usually rendered, “True Fasting;”
“Shout it aloud, do not hold back.
Raise your voice like a trumpet.
Declare to my people their rebellion
and to the descendants of Jacob their sins.
For day after day they seek me out;
they seem eager to know my ways,
as if they were a nation that does what is right
and has not forsaken the commands of its God.
They ask me for just decisions
and seem eager for God to come near them.
‘Why have we fasted,' they say,
‘and you have not seen it?
Why have we humbled ourselves,
and you have not noticed?'
“Yet on the day of your fasting, you do as you please
and exploit all your workers.
Your fasting ends in quarreling and strife,
and in striking each other with wicked fists.
You cannot fast as you do today
and expect your voice to be heard on high.
Is this the kind of fast I have chosen,
only a day for people to humble themselves?
Is it only for bowing one's head like a reed
and for lying in sackcloth and ashes?
Is that what you call a fast,
a day acceptable to the Lord?
“Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?
Is it not to share your food with the hungry
and to provide the poor wanderer with shelter—
when you see the naked, to clothe them,
and not to turn away from your own flesh and blood?
Then your light will break forth like the dawn,
and your healing will quickly appear;
then your righteousness will go before you,
and the glory of the Lord will be your rear guard.
Then you will call, and the Lord will answer;
you will cry for help, and he will say: Here am I.
“If you do away with the yoke of oppression,
with the pointing finger and malicious talk,
and if you spend yourselves in behalf of the hungry
and satisfy the needs of the oppressed,
then your light will rise in the darkness,
and your night will become like the noonday.
The Lord will guide you always;
he will satisfy your needs in a sun-scorched land
and will strengthen your frame.
You will be like a well-watered garden,
like a spring whose waters never fail.
Your people will rebuild the ancient ruins
and will raise up the age-old foundations;
you will be called Repairer of Broken Walls,
Restorer of Streets with Dwellings.
“If you keep your feet from breaking the sabbath
and from doing as you please on my holy day,
if you call the sabbath a delight
and the Lord's holy day honorable,
and if you honor it by not going your own way
and not doing as you please or speaking idle words,
then you will find your joy in the Lord,
and I will cause you to ride in triumph on the heights of the land
and to feast on the inheritance of your father Jacob.”
For the mouth of the Lord has spoken.