Bible Challenge
Day 233
Isaiah 46-48 We continue our reading through “Second Isaiah” (Isaiah 40-55), the anonymous prophet who preached and wrote in Exile between 50-40 B.C. The Babylonian Conquest and subsequent Exile demonstrated clearly that Israel was politically and militarily weak, at least vis-à-vis the great powers of the day. It was tempting to think that Israel’s defeat at the hand of Babylonia (modern-day Iraq) could only occur because Marduk, chief of the Babylonian gods, was truly in control. While doubtless some Jews did commit apostasy, on the whole the crucible of the Exile experience sharpened and deepened Israel’s theology so that Israel came out of the Exile with a much more mature faith. It was in this period that Judaism began the transition from a national to a truly universal religion. To be a “Chosen People” did not mean being the exclusive object of God’s love; rather, to be the people of God implied a responsibility to God and to the whole human race to be a “light to the Gentiles.”
Throughout this section Second Isaiah makes much of the concept of God as creator, Lord of all history, in order to counter the despair upon reflection of Israel’s vulnerable state. Israel’s prior greatness was not their own doing any more than Babylon’s greatness was their own doing: God is in control. And now God calls forth a new instrument, Cyrus of Persia (Iran), who in Isaiah 45:1 is the only non-Israelite referred to as “messiah,” i.e., “anointed one,” in all the Old Testament. By ancient standards, Cyrus was an extremely enlightened emperor, and he allowed all peoples conquered by the Assyrians and Babylonians to return to their homelands and to practice their own religions and cultures. As such, it was easy for Second Isaiah to see Cyrus as God’s instrument in history.
Chapter 46 opens with sarcastic references to Bel (Bel-Marduk) and Nebo (son of Marduk), “gods” of Babylon who are so powerless that they have to be picked up, turned horizontal as if bowed down, and strapped to donkeys and camels to be carried about. All the gods of Babylon and of the nations are mere powerless idols. Yet while these idols have to be carried about, it is God who has carried Israel throughout history, even to this time of suffering and Exile, and it is God who will continue to bear Israel in His arms beyond the Exile.
Chapter 47 speaks of Babylon’s imminent doom. When a nation, be it Israel or Babylon, is called “virgin daughter,” it is simply a metaphor for a nation having been (up to that point) undefeated. Babylon’s defeat is at hand, Second Isaiah is sure. He observes Cyrus’ advances to the north and west of Babylonia, so he knows that Babylonia’s fall is only a matter of time.
Chapter 48 is a sort of summary of this section of Second Isaiah, chapters 40-48. The prophet points out that God declares, through the mouth of the prophet, these great events before they occur, hence the people will know that these things are God’s doing and are not mere chances of history.
Psalm 40 The poet cannot seem to make up his mind. In the initial verses of this psalm he seems to be praising God for having pulled him through hard times; in the final verses (15-19) he is hoping for some future deliverance from God. Verses 7-8 reflect a tension in many parts of the Old Testament, particularly in the prophetic writings. Some Old Testament writers, notably those of the Torah (Pentateuch), are certain that the ritual sacrifices are directly commanded by God. Here, however, a more jaundiced view is taken of the sacrifices. Obedience to God seems to lie elsewhere.
II Timothy 4 This concluding chapter of the Second Letter to Timothy has some of the most quotable quotes of the New Testament along with several mundane greetings and “housekeeping” matters. “Preach the word; be urgent in season and out of season.” “I have fought the good fight, I have finished the race, I have kept the faith.” Oh, and bring my cloak, and my books, and other stuff. Try to come before winter when sailing is impossible; I don’t want to have to wait until spring to get my things. We think of Paul as this great apostle and theologian, and rightly so, but I find these humanizing elements in his letters to be very endearing.
Frank J. Corbishley
The Episcopal Church Center at the University of Miami
Day 233
Isaiah 46-48 We continue our reading through “Second Isaiah” (Isaiah 40-55), the anonymous prophet who preached and wrote in Exile between 50-40 B.C. The Babylonian Conquest and subsequent Exile demonstrated clearly that Israel was politically and militarily weak, at least vis-à-vis the great powers of the day. It was tempting to think that Israel’s defeat at the hand of Babylonia (modern-day Iraq) could only occur because Marduk, chief of the Babylonian gods, was truly in control. While doubtless some Jews did commit apostasy, on the whole the crucible of the Exile experience sharpened and deepened Israel’s theology so that Israel came out of the Exile with a much more mature faith. It was in this period that Judaism began the transition from a national to a truly universal religion. To be a “Chosen People” did not mean being the exclusive object of God’s love; rather, to be the people of God implied a responsibility to God and to the whole human race to be a “light to the Gentiles.”
Throughout this section Second Isaiah makes much of the concept of God as creator, Lord of all history, in order to counter the despair upon reflection of Israel’s vulnerable state. Israel’s prior greatness was not their own doing any more than Babylon’s greatness was their own doing: God is in control. And now God calls forth a new instrument, Cyrus of Persia (Iran), who in Isaiah 45:1 is the only non-Israelite referred to as “messiah,” i.e., “anointed one,” in all the Old Testament. By ancient standards, Cyrus was an extremely enlightened emperor, and he allowed all peoples conquered by the Assyrians and Babylonians to return to their homelands and to practice their own religions and cultures. As such, it was easy for Second Isaiah to see Cyrus as God’s instrument in history.
Chapter 46 opens with sarcastic references to Bel (Bel-Marduk) and Nebo (son of Marduk), “gods” of Babylon who are so powerless that they have to be picked up, turned horizontal as if bowed down, and strapped to donkeys and camels to be carried about. All the gods of Babylon and of the nations are mere powerless idols. Yet while these idols have to be carried about, it is God who has carried Israel throughout history, even to this time of suffering and Exile, and it is God who will continue to bear Israel in His arms beyond the Exile.
Chapter 47 speaks of Babylon’s imminent doom. When a nation, be it Israel or Babylon, is called “virgin daughter,” it is simply a metaphor for a nation having been (up to that point) undefeated. Babylon’s defeat is at hand, Second Isaiah is sure. He observes Cyrus’ advances to the north and west of Babylonia, so he knows that Babylonia’s fall is only a matter of time.
Chapter 48 is a sort of summary of this section of Second Isaiah, chapters 40-48. The prophet points out that God declares, through the mouth of the prophet, these great events before they occur, hence the people will know that these things are God’s doing and are not mere chances of history.
Psalm 40 The poet cannot seem to make up his mind. In the initial verses of this psalm he seems to be praising God for having pulled him through hard times; in the final verses (15-19) he is hoping for some future deliverance from God. Verses 7-8 reflect a tension in many parts of the Old Testament, particularly in the prophetic writings. Some Old Testament writers, notably those of the Torah (Pentateuch), are certain that the ritual sacrifices are directly commanded by God. Here, however, a more jaundiced view is taken of the sacrifices. Obedience to God seems to lie elsewhere.
II Timothy 4 This concluding chapter of the Second Letter to Timothy has some of the most quotable quotes of the New Testament along with several mundane greetings and “housekeeping” matters. “Preach the word; be urgent in season and out of season.” “I have fought the good fight, I have finished the race, I have kept the faith.” Oh, and bring my cloak, and my books, and other stuff. Try to come before winter when sailing is impossible; I don’t want to have to wait until spring to get my things. We think of Paul as this great apostle and theologian, and rightly so, but I find these humanizing elements in his letters to be very endearing.
Frank J. Corbishley
The Episcopal Church Center at the University of Miami
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