Texts in Conversation
Isaiah and Ezekiel describe how God must follow the same rules of honor and shame that people do. When human disobedience dishonors God, it creates an obligation to act. Forgiveness becomes God’s way of repairing his damaged reputation, showing that divine mercy operates within the same social expectations as everyone else.
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Isaiah 43:25
Hebrew Bible
24 You did not buy me aromatic reeds; you did not present to me the fat of your sacrifices. Yet you burdened me with your sins; you made me weary with your evil deeds. 25 I, I am the one who blots out your rebellious deeds for my sake; your sins I do not remember. 26 Remind me of what happened. Let’s debate! You, prove to me that you are right!
Date: 7th-5th Centuries B.C.E. (based on scholarly estimates)
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Ezekiel 36:21
Hebrew Bible
19 I scattered them among the nations; they were dispersed throughout foreign countries. In accordance with their behavior and their deeds I judged them. 20 But when they arrived in the nations where they went, they profaned my holy name. It was said of them, ‘These are the people of the Lord, yet they have departed from his land.’ 21 I was concerned for my holy reputation, which the house of Israel profaned among the nations where they went. 22 “Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation, which you profaned among the nations where you went. 23 I will magnify my great name that has been profaned among the nations, which you have profaned among them. The nations will know that I am the Lord, declares the Sovereign Lord, when I magnify myself among you in their sight.
Date: 6th Century B.C.E. (based on scholarly estimates)
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Notes and References
"... The honor-shame dynamic continues in Yahweh’s invidious comparison of Jerusalem with the notoriously wicked Sodom and fatally rebellious Samaria, both of whom had formerly served as object lessons for Jerusalem. When Yahweh forgives Jerusalem and reestablishes the covenant, her past will continue to shame and humiliate her. The honor-shame dynamic creates both theological and anthropological problems. On the theological side, this conception of God is alien to Western Christians, who are accustomed to thinking of God as unaffected by human actions. Thus it is strange to think that Yahweh feels shamed or somehow diminished because of Jerusalem’s behavior. On the anthropological side, the idea that forgiveness requires a sense of shame is offensive to many readers. One wonders why Jerusalem must carry the baggage of her shameful past into the future ..."
Odell, Margaret S.
The Smyth & Helwys Bible Commentary: Ezekiel
(p. 199) Smyth & Helwys Publishing, 2017
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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