Prophetic Profile: Isaiah

ISAIAH (1-39)

Isaiah, son of Amoz, lived in Jerusalem with a prophetess wife and at least two sons. He was a relative of Uzziah and a friend of King Hezekiah. He likely prophesied from 740 (the year King Uzziah died) to 700, in the Southern Kingdom.

Isaiah ministered under at least four kings, possibly five: Uzziah, Jotham, Ahaz, Hezekiah and Manasseh. His prophecies are primarily warning the Southern Kingdom from following in the footsteps of their Northern brothers. Both Kingdoms were experiencing wealth and growth at the beginning of Isaiah’s ministry but there is tension brewing, and by 722, the Northern Kingdom had fallen to Assyria.

King Uzziah (2 Chronicles 26:6-15) dies at the beginning of the book of Isaiah. His rule saw increased economic gain in Judah and in general, he “did what was right.” Jotham too, is generally a good king. He reigns from 750-731, inheriting the wealthy Judah of Uzziah but the people are characterized by corruption and apostasy. During this time, Assyria begins to advance in power in the Ancient Near East.

Ahaz comes to power in 735 and reigns 16 years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz does evil, instituting several grievous practices, and does not follow Isaiah’s advice to seek the Lord. He turns to Assyria to stave off pressures from the Northern Kingdom and becomes a vassal state in return.

Hezekiah’s obedience to the Lord helps delay Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Ruling from 729-686, Hezekiah seeks the Lord, and listens to his prophet Isaiah. He instills reforms in Judah, calling the people away from idolatry and returning to the Lord. As a result, Jerusalem is spared from Assyrian advances. However, as Hezekiah’s blessings overflow, he beings to show off his fortunes to surrounding nations, including the king of Babylon’s envoys. This gloating leads to a warning of the coming Babylonian exile.

Several surrounding nations are mentioned in Isaiah, either in prophecies of impending exile, or in judgment upon the nations. Assyria is dominant in the region, and Isaiah urges Ahaz not to join an anti-Assyrian coalition. Sennacherib (36-39) comes after Judah in 701 but Jerusalem is spared, as mentioned above. Regrettably, Hezekiah is forced to pay tribute to Assyria. The destruction of Babylon by the Medes (13) is also mentioned. However, this causes some controversy because Babylon was not yet a major enemy and this notation seems out of place. An inventory of nations is listed in reference to the Day of the Lord and God’s judgment of the nations: Babylon, Assyria, Moab, Damascus, Cush, Egypt, Edom, Arabia, and Tyre are all categorized as oppressive and prideful nations. Prophecies that anticipate the destruction of Jerusalem by Babylon appear in chapters 6 and 39. The fall of the Northern Kingdom (722) is foretold as well.

Isaiah shows a mastery of cultured and refined Hebrew. There is debate over the single authorship of Isaiah, specifically surrounding the split between 1-39 and 40-66. Much of the debate centers around the time span covered. There is, however, a thematic continuity and a unity through the history of redemption, with space to allow for multiple authors. The dependence on Isaiah by other prophets and New Testament citations of Isaiah as a contiguous whole give authority to the entire book as inerrant Scripture.

In the first two sections of Isaiah (1-6 and 7-12), themes of impending judgment and rebuke of Israel are countered with God’s faithfulness to his promises, restoration (7) and Immanuel. God’s majesty – the Holy One of Israel – is central throughout Isaiah. This is a call to holiness to all Israel, and a promise of the “Redeemer” – God himself. In chapters 13-35, there are oracles of judgment against surrounding foreign nations. Chapter 36 shifts to narrative transition, and follows the application of prophecy in Hezekiah’s life. This is also where the Assyrian crisis comes to a head and exile seems imminent.

Prophetic Profile: Micah

Information on Micah’s background is sparse. His family lineage is not mentioned. We know that he came from Moresheth-gath in Judah, and that he was a contemporary of Isaiah. His prophetic ministry took place from 733-701 BC, and he spoke against the leaders and rulers of both Israel and Judah. He was angered by the ruling elite and religious authorities’ complacency, idolatry and selfishness.

The Northern Kingdom was beginning a downward spiral after a peak of prosperity. During Micah’s ministry, Israel saw a tumultuous turnover in leadership, with six kings ruling in the roughly 40 years prior to 722. Zechariah and Shallum reigned for a total of 7 months, and both “did evil.” (2 Kings 15:8-16) Menahem's ten year rule is summarized in five verses (2 Kings 15:17-22). Pekahiah rules two years, followed by the relatively long term twenty-year reign of Pekah (2 Kings 15:23-31). All do evil in the sight of the Lord. Hoshea has the unfortunate pleasure of ruling when Israel is exiled, and the caveat that while he did evil, it was not as bad as those before him (2 Kings 17:1-41). Hoshea falls into a vassal relationship with Assyria. When he seeks Egypt’s support, paying tribute to Egypt but disregarding Assyria, Israel is conquered by Assyria in return. This is the political explanation for Israel’s fall but 2 Kings goes on to say that this is a direct result of Israel’s idolatry.

Micah witnessed the conquering of the North by Assyria (722), and the influx of refugees from Israel to Judah. In the Southern Kingdom, Jotham’s (750-731) generally good rule is coming to and end as Micah comes on stage (2 Kings 15:32-38). Judah, too, has experienced an influx of wealth and prosperity, coupled with corruption and apostasy. Following Jotham, Ahaz reigns from 735 for sixteen years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz’s reign is characterized by the institution of evil practices. After pressure from Israel, Ahaz seeks Assyria to stave off his Northern brethren, and becomes trapped in tribute to Assyria in return.

Hezekiah rules from 729-686, and his obedience to the Lord postpones Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Seeking the Lord, Hezekiah listens to Micah (2 Chronicles 29:1-31:20) and Isaiah. He institutes reforms in Judah, drawing the Southern Kingdom away from idolatry and encouraging their return to the Lord. And though Assyria advances on Judah, Jerusalem is thus spared from destruction. However, Hezekiah shows off his fortunes to the king of Babylon’s envoys, failing to give the glory to the Lord.

It is against this backdrop that Micah prophecies the exile of both the Northern and Southern kingdoms. Judah observes Israel’s exile. Hezekiah takes heed. But in Micah’s eyes, the religious establishment and the people of Judah implement Hezekiah’s reforms superficially; there is no true change of heart, and their fate will be that of Israel’s.

Micah’s poetic prophetic speeches speak of the Day of Judgment, hope of redemption, and the establishment of the Kingdom of God and his Messiah. The Day of Judgment shocked Micah’s listeners, who could not grasp that God would bring his Kingdom about by banishing his covenant people. The religious elite of the day could not understand Micah’s prophecies that Jerusalem would fall. They felt it deserved protective status despite their disregard for the Lord. Micah did not end with God’s judgment on Israel and Judah but extended this to all nations (7, 16-17).

He also doesn’t end in judgment. The hope of redemption for the remnant of God’s chosen people is found in the Davidic Messiah who will come from Bethlehem (5). This will encompass a restoration of all things; exiles, creation, Jews and Gentiles. The Kingdom of God, with blessings and security for the children of God, will include Gentiles.

Prophetic Profile: Habakkuk

Habakkuk carries the official title of “prophet,” suggesting he was formally recognized as such. Little else is known about his family background or origin. Habakkuk is witness to several major events in and around the Southern Kingdom. Assyria is in decline, as is Egypt, while Babylon is on the rise. Nineveh, the capitol of Assyria, falls to Babylon in 612. By 605, Babylon has defeated both Assyria and Egypt, and becomes the ruling power in the Ancient Near East.
No kings are mentioned by name in Habakkuk, which is why it is difficult to determine exactly when he wrote. Habakkuk is perplexed and irritated by the wickedness and injustice he sees. This suggests that Josiah, the last good king of Judah, had succumbed to his death in battle with Egypt (609). Jehoahaz briefly reigns after Josiah, until the wicked Jehoiakim (609-597) is made king by Egypt (2 Kings 23:35-24:6). He also pays tribute to King Nebuchadnezzar of Babylon, and his unfaithfulness brings about the impending judgment of the Lord. It is likely that Habakkuk prophesied between Josiah’s death in 609 and Babylon’s victory in 605.
The first two chapters of Habakkuk illustrate the prophet’s struggle to make sense of his world. He issues two formal complaints to the Lord and a dialogue between them ensues. Habakkuk complains that Judah’s wickedness not be allowed to continue. God responds by reminding Habakkuk that he alone has freedom and righteousness in judgment, and that he will judge the wicked but will also fully redeem his people. Habakkuk’s second complaint questions God’s decision to use a wicked nation to judge his people. Assyria had fallen to God’s judgment and now Babylon was a rising threat. Why had the Lord seemingly turned on his people again? The Lord reminds Habakkuk that he is free to treat “like with like” and that the righteous must live by faith (2:4). Following this is a dramatic change in Habakkuk’s attitude as he submits himself to the Lord’s will. Chapter 3 is the poetic prayer of the prophet, where Habakkuk finds rest in the final triumph of God’s righteousness.

Finals

From the blogosphere

In the midst of finals…

An interview with Anglican Bishop N.T. Wright via Justin Taylor’s blog.

Wish I had time to read Wright, then Piper, and now Wright again. Maybe after seminary.

And some humor, via The Heidelblog (HT: Dr. G):



In other news, I’ve been researching PhD programs for over a year now. Turns out one of the best places to do the research I want to do happens to be in my backyard. And, I have two friends in the program already. I was looking forward to going somewhere uber-cool, or at least out of the country, or just somewhere warmer. We’ll see who lets me in, though.

It is well

Hope all is well.

I frequently end emails with the above line. It’s not out of habit or because I have nothing better to say. It’s entirely intentional and it pertains to a hymn we sung this Sunday at church: It Is Well With My Soul.

Horatio Spafford, an attorney in Chicago, sent his wife, Anna, and their four daughters – Tanetta, Maggie, Annie and Bessie – on a vacation to Europe in 1871, with plans to join them at a later date. Halfway across the Atlantic, the ship sank and all for of Spafford’s daughters drowned. Mrs. Spafford was among the few who were miraculously rescued. When she arrived in Europe, she telegrammed home, “Saved alone.” Weeks later, when Spafford left to join his wife, he stood on the deck of the ship, hour after hour. When the ship passed the approximate location where his beloved daughters perished, he was moved to pen the lyrics of this hymn.

When peace, like a river, attendeth my way,
When sorrows like sea billows roll;
Whatever my lot, Thou has taught me to say,
It is well, it is well, with my soul.

Though Satan should buffet, though trials should come,
Let this blest assurance control,
That Christ has regarded my helpless estate,
And hath shed His own blood for my soul.

My sin, oh, the bliss of glorious thought!
My sin, not in part but the whole,
Is nailed to the cross, and I bear it no more,
Praise the Lord, praise the Lord, O my soul.

And Lord, haste the day when the faith shall be sight,
The clouds be rolled back as a scroll;
The trump shall resound, and the Lord shall descend,
Even so, it is well with my soul.

Spafford knew his eternal place was secure. He knew he had hope – and not in the vague Hallmark sense we use today, but true certainty – that the sufferings of this earth, while bitter, raw and real, can never defeat with our peace in Christ. But I think this hymn is both a statement and reminder of that truth. That is, sometimes we experience “peace, like a river,” and other times “sorrows like sea billows,” but our rest comes in knowing that our soul is well, no matter the surrounding circumstances of our lives. I, for one, often need reminders for this to sink in.

So, when I sign “hope all is well,” it is a reminder to myself that all IS well, and an encouragement to you to remember the same. :)

The Next Thing

At an old English parsonage down by the sea
There came in the twilight a message to me.
Its quaint Saxon legend, deeply engraven
Hath, as it seems to me, teaching from heaven.
And all through the hours the quiet words ring,
Like a low inspiration, "Do the next thing."

Many a questioning, many a fear,
Many a doubt hath its quieting here.
Moment by moment, let down from heaven,
Time, opportunity, guidance are given.
Fear not tomorrow, child of the King,
Trust that with Jesus, do the next thing.

Do it immediately, do it with prayer,
do it reliantly, casting all care.
Do it with reverence, tracing his hand,
Who placed it before thee with earnest command.
Stayed on omnipotence, safe 'neath his wing,
Leave all resultings, do the next thing.

Looking to Jesus, ever serener,
Working or suffering be thy demeanor,
In his dear presence, the light of his calm,
The light of his countenance, be thy psalm.
Strong in his faithfulness, praise and sing,
Then, as he beckons, do the next thing

(Author Unknown)