Lenny, I find it very interesting how different God is portrayed in the OT vs.
Because this prophet's real name is unknown and his work has been preserved in the collection of writings that include the prophecies of the earlier Isaiah, he is usually designated as Deutero-Isaiah — the second Isaiah.
The chapters attributed to this prophet of the exile include some of the noblest religious ideals found in the entire Old Testament. The prophet was a pure monotheist. Rejecting the idea of Yahweh as a god who belonged only to the Hebrews, Deutero-Isaiah boldly proclaimed Yahweh as the only true God of the entire universe.
He maintained that the so-called gods of foreign nations were but figments of the imagination. His conception of the people of Israel was also unique in that he regarded them as Yahweh's servants, whose primary function in the world is to carry religion to the ends of the earth. He made explicit an interpretation of history that, although it had been implied in the teachings of the earlier prophets, had never been stated as clearly by any of them.
Finally, he introduced a new concept to account for the sufferings of people that could not, in all fairness, be explained as punishment for sins. Deutero-Isaiah faced the task of giving new hope and encouragement to the exiles, who were on the verge of despair, feeling either that Yahweh had forsaken them entirely or that Yahweh's power had been broken by the superior gods of the Babylonians.
To these disheartened people, Deutero-Isaiah calls out, "Here is your God! Yahweh is the supreme ruler of the universe, and all the nations of the earth are subject to him: The only true God cannot be represented or symbolized by an image because there are no objects in nature to which he can be compared.
Yahweh is the creator of the heavens and the earth. Whatever exists is dependent on him. He alone has the power to create and is the only presence whose purpose can be discerned in the course of history: He brings princes to nought and reduces the rulers of this world to nothing.
The time has arrived when warfare is over; their punishment is accomplished. Yahweh declares that already the captives have been punished too much, and he has called Cyrus, the Persian king, to take appropriate steps for their liberation.
Yahweh is now ready to lead them himself. He will go before them, making the rough places smooth and gently carrying in his bosom the ones who are unable to travel by themselves. Yahweh's sovereignty over the nations of the earth is illustrated in Deutero-Isaiah's conception of history.
Humans may think they have complete control over the course of events, but they are mistaken. Yahweh orders events that make up the historical process. Although his order is moral rather than mechanical and allows for choice on the part of human beings, nevertheless it establishes a relationship between cause and effect that remains constant.
Yahweh's constancy forms the basis for predictions. In this connection, Yahweh's power and foreknowledge cannot be matched by any of the foreign nations' gods. Speaking about this point, Deutero-Isaiah says for Yahweh, "Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me.
I make known the end from the beginning, from ancient times, what is still to come.
My purpose will stand, and I will do all that I please. He points out the purpose and the opportunity that lie behind the unmerited suffering on the part of comparatively innocent persons. The problem that troubled Habakkuk — why the just suffer and the wicked prosper — had become one of the major issues for the exiles in Babylon.
Granted, the exiles made many mistakes, but they were not as unjust or as wicked as the nations to which they were made captives. If suffering is to be interpreted as punishment for sins, it ought to be distributed on a different basis than what the exiles experienced and observed.
Deutero-Isaiah does not deny that at times suffering may be a just punishment for sins, but he insists that not all suffering should be interpreted in this way. Having in mind the captivity of the Israelite people, he is able to see in their captivity something more than punishment for the mistakes they made.
He views the captivity as an opportunity to do something generous and noble for the benefit of those who held them in bondage. Instead of the Israelites suffering for their own sins, he sees in the experience the possibility of a voluntary suffering because of the sins of others.
Such suffering could be the means of winning over the Israelites' enemies to a new way of living that would be in harmony with the principles of justice and righteousness.Likewise, in the New Testament we see that the wrath of God is still “being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Romans ).
So, clearly, God is no different in the Old Testament than He is in the New Testament. God by His very nature is immutable (unchanging).
the Old Testament to discover the story and character of God that is concealed within the pages of the Old Testament stories. By taking a little time to understand the context of the stories in the Old Testament readers can see the faithfulness, loving nature, and kindness of God.
God is not nature. God is not the universe.
God is not a cosmic consciousness or a force of mystery. God is not man—He is greater than man and does not change His mind (Numbers ). Since God is holy, God does not author confusion.
He is Light. He is the truth (John. better depicted God’s presence in the needed manner. The Spirit’s presence after An analysis of Craig R. Koester, The Dwelling of God: The Tabernacle in the Old Testament, Intertestamental Jewish Literature, and the New Testament (Washington, DC: Catholic .
Old Testament Life and Literature () Gerald A. Larue. Chapter 16 - Prophecy and the Earliest Prophets. DURING the eighth century, utterances of a class of men known as "prophets" were recorded in Israel and Judah.
(A-2) Jehovah, or Christ, Is the God of the Old Testament. Although for many it seems a paradox, Jehovah of the Old Testament was none other than the Son of God, Jesus Christ.
He created the world under the authority and direction of God the Father. Later, Jehovah came to earth as the Savior and Redeemer of the world.