Isaiah (c. 740-681 BCE)
Isaiah 1:1 (NRSV) 1The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
http://www.jewishvirtuallibrary.org
The prophetic vision that affirmed principles of absolute justice and morality emerged in the Jerusalem of the First Temple period. This, together with the traditions related to the genesis of the three monotheistic faiths, transformed Jerusalem into a major city in the history of human civilization. The prophets emphasized the concept of historical linearity, which maintains that the flawed present, with its rampant suffering and injustice, will ultimately undergo a radical metamorphosis, and that finally absolute justice, peace, harmony, and spiritual awareness will prevail. It was in Jerusalem that people first lifted their eyes toward a more hopeful future.
Isaiah was witness to one of the most turbulent periods in Jerusalem's history, from both the political and the religious standpoint. His status enabled him to take an active part in events, and in some cases to guide them. His relations with the senior m embers of the royal house, as described in the Bible, and the fact that he had free access to the palace, together with the complex linguistic style of his prophecies, suggest that he belonged to the Jerusalem aristocracy. This, though, did not prevent him from being an outspoken mouthpiece of the common people, who were being victimized by the rampant corruption of the ruling class: "What need have I of all your sacrifices? says the Lord... Put your evil doings away from my sight... Devote yourselves to justice;... Uphold the rights of the orphan; defend the cause of the widow"(1:11-17).
Isaiah was the most "political" of the prophets. In the face of Assyrian expansionism he counseled a passive political and military approach. He put his faith in divine salvation, which would certainly follow from a necessary change in the moral leadership and in the people's spiritual tenacity.
The book, as a whole, has been divided into three main parts: (1.) The first thirty-five chapters, almost wholly prophetic, writing about Israel’s enemy Assyria, it presents the Messiah as a mighty Ruler and King. (2.) Four chapters are historical (36-39), relating to the times of Hezekiah. (3.) Prophetical (40-66), Israel’s enemy Babylon, describing the Messiah as a suffering victim, meek and lowly.
Isaiah 6: 1-9 The Call of Isaiah
HOW DOES GOD CALL ISAIAH? HOW DOES ISAIAH REACT?
WHAT ARE THE PROBLEMS THAT ISAIAH NAMES? WHAT ARE TODAY’S PARALLELS?
WHAT FUTURE DOES ISAIAH DESCRIBE?
THESE ARE FAMILIAR PASSAGES FROM THE CHRISTMAS SEASON? WHAT DO THEY TELL US ABOUT THE MESSIAH?
THE SUFFERING SERVANT
Isaiah 42: 1-9 \ Isaiah 49: 1-7 Isaiah 50: 4-10 Isaiah 52:7 through Isaiah 53
WHAT DO THESE PASSAGES TELL US ABOUT THE SUFFERING SERVANT (THE MESSIAH – THE CHRIST)? WHAT WILL HE BE LIKE? WHAT WILL HE HAVE TO ENDURE? WHAT WILL HE ACCOMPLISH?
JEREMIAH (627 – 580 BCE)
The book of Jeremiah depicts a remarkably introspective prophet, a prophet struggling with and often overwhelmed by the role into which he has been thrust. Jeremiah interspersed efforts to warn the people with pleas for mercy until he is ordered to "pray no more for this people" -- and then sneaks in a few extra pleas between the lines. He engages in what may seem like strange behavior, but which we might describe as 'acted parables', such as walking about in the streets with a yoke about his neck and engaging in other efforts to attract attention. Others engage in rival acts that parody and critique his. He is taunted, put in jail, at one point thrown in a pit to die. He was often bitter about his experience, and expresses the anger and frustration he feels. He is not depicted as a man of iron, and yet he continues in preaching and praying for God's people.
HOLMANS BIBLE DICTIONARY: The Bible tells us more about personal experiences of Jeremiah than of any other prophet. We read that his father’s name was Hilkiah, a priest from Anathoth. He was called to be a prophet in the thirteenth year of King Josiah (627/B.C.). He was active under the Kings Jehoahaz-Shallum (609 B.C.) ), Jehoiakim (609-587 B.C.), Jehoiachin/Jeconiah/Coniah (597 B.C.), and Zedekiah (597-586 B.C.). When Jerusalem was destroyed by the Babylonians in 587 B.C., Jeremiah moved to Mizpah, the capital of Gedaliah, the newly appointed Jewish governor of the Babylonian province of Judah. When Gedaliah was assassinated, Jeremiah was deported to Egypt against his will by Jewish officers who had survived the catastrophes. In Egypt he continued to preach oracles against the Egyptians and against his compatriots.
Jeremiah is depicted as living in constant friction with the authorities of his people, religious (priests, prophets; or both), political, or all of them together, including Jewish leaders after the Babylonian invasion. Still his preaching emphasized a high respect for prophets whose warning words could have saved the people if they had listened
THE CALL OF JEREMIAH: Jer. 1: 1-10
WHAT IS GOD’S JOB DESCRIPTION FOR JEREMIAH? WHAT ARE HIS QUALIFICATIONS FOR THIS JOB? WHAT DOES HE FEEL ABOUT THE JOB?
WHAT HAVE THE PEOPLE OF ISRAEL DONE WRONG? WHAT ARE PARALLELS TO TODAY?
DO YOU THINK THERE ARE CONSEQUENCES FOR PEOPLE, CHURCHES OR NATIONS THAT FAIL TO HONOR AND SERVE GOD?
HOW DOES GOD THROUGH JEREMIAH CONVEY HOPE BEYOND EXILE?
PROPHECIES LIKE THESE HELP TO SET THE FOUNDATION FOR AN EXPECTED MESSIAH
EZEKIAL (CIRCA 597 - 577BCE)
WIKIPEDIA: The Book of Ezekiel gives little detail about Ezekiel's life. In it, he is mentioned only twice by name: 1:3 and 24:24. Ezekiel is a priest, the son of Buzi (my contempt), and his name means "God will strengthen". He was one of the Israelite exiles, who settled at a place called Tel-abib, on the banks of the Chebar, "in the land of the Chaldeans." The place is thus not identical to the modern city Tel Aviv, which is, however, named after it. He was probably carried away captive with Jehoiachin (1:2; 2 Kings 24:14-16) about 597 BC.
HOLMAN BIBLE DICTIONARY The book bearing his name points unmistakably to a Babylonian locale. However, it has been argued that since most of the messages were addressed to the people of Jerusalem, it would have been meaningless to deliver them to the exiles. Also, some believe his intimate knowledge of events in Jerusalem (for example, his description of worship practices in the Temple and Pelatiah’s death) would require that he was in Jerusalem. To resolve the difficulties, some have suggested that he was in Babylon part of the time and in Jerusalem at other times.
All objections to the Babylonian locale can be answered satisfactorily, however. Prophets frequently delivered messages for audiences not present. Furthermore, the genuine visionary experience (through which Ezekiel claimed to receive his knowledge) cannot be dismissed arbitrarily. Of course, visitors from Jerusalem could have kept him informed about events at home and carried his messages back when they returned. Therefore, there is no need to reject Babylon as the location of Ezekiel’s entire ministry.
Ezekiel was married, but little else is known about his family life. His wife died suddenly during the siege of Jerusalem. Ezekiel continued to preach until at least 571 B.C. His ministry can be divided into two phases: (1) 593-587, characterized by warnings of coming judgment on Judah and Jerusalem, and (2) 587-571, a period characterized by messages of encouragement and hope for the future.
It is not known when Ezekiel died or the manner of his death. An ancient Jewish tradition says he was put to death by his own people because of his preaching. A tomb in Kifl, south of ancient Babylon, is claimed to be that of Ezekiel. His influence on later Judaism cannot be overemphasized. Some have insisted that he was “the father of Judaism” rather than Ezra.
Much has been written about Ezekiel’s personality. He has been labeled neurotic, paranoid, psychotic, or schizophrenic because of his unusual behavior (for example, lying on one side for 390 days and on the other for 40 days; shaving off his hair; and his many visions). A better explanation for his strange behavior is that anyone who conscientiously obeys God will be considered “strange” by some people.
The messages of Ezekiel are not easy to understand because of their frequent use of symbolic imagery. The modern reader is not alone in struggling to understand Ezekiel. There is evidence of opposition to the book for liturgical purposes and public reading that continued into the first century A.D., although it had been recognized as part of the canon for several centuries. At one time those under age 30 were not allowed to read the first chapter and chapters 40+
VISIONS: Eze. 1, Eze. 4:1-8, Eze. 10
WHAT DO YOU UNDERSTAND TO BE THE MEANING OF THESE VISIONS
GOD’S DILEMMA AND ACCUSATION: Eze. 2, Eze. 5:1-12, Eze. 15:16-41
WHAT IS GOD STRUGGLING WITH? WHAT ARE THE CONSEQUENCES?
THE HOPE BEYOND: Eze.11:14-21, Eze 28:25-26, Eze, 33:10-20, Eze 34:11-31, Eze 36:8-12,16-36 WHERE DO WE RECOGNIZE OR EXPERIENCE THIS HOPE TODAY?
DEM BONES: EZE. 37 WHAT DOES THIS TEACH ABOUT OUR RELATIONSHIP AND ROLE WITH GOD?
No comments:
Post a Comment