Monotheism

Review of the previous post

The previous post, post number 11 of 22, was post number 2 of 4 posts discussing the prophets and their relation to monotheism, and discussed Amos as a first specific example.

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This post, post number 12 of 22, is post number 3 of 4 posts discussing the prophets and their relation to monotheism, and discusses Isaiah as a second specific example.

Isaiah

Much of the material of interest to this study of the origins of monotheism can be found in the writings of Isaiah. Isaiah’s work was initially his (e.g., the first 39 chapters)^[1] but was re-worded, edited, and expanded by those who followed, not just his circle or school but by those that authored the Bible. In Isaiah 3-5, the recurring theme is a failure of the nation’s elites to carry out social justice and righteousness and the accumulation of wealth by a few at the expense of the less fortunate. Furthermore, passages, such as those from First Isaiah, assert a divine plan- an overarching history and superseding of the intentions of human rulers and presume a kind of monotheism. Isaiah asserts in 10:7 that the lord says that the Assyrian ruler will punish Judah’s faithlessness and “when the Lord has finished his work on Mount Zion and in Jerusalem, He will punish the arrogant boasting of the king of Assyria and his haughty pride” (10:12; cf 14:24-27). Isaiah does not mention Assyrian gods, only the plan of Yahweh thereby seeming to discount such foreign gods^[2].  Second Isaiah, specifically Isaiah 40-55, is the prime example of monotheism. It is in Second Isaiah that elevates Yahweh to a level where no other gods even exist (as opposed to other gods being acknowledged but being viewed as subservient to the One God); Israel, itself, becomes subservient to Yahweh. It should be noted, however, that Second Isaiah may not be the work of Isaiah, but of some unnamed author or authors speaking in the prophet’s voice.

Preview of the next post

The next post, post number 13 of 22, is post number 4 of 4 posts discussing the prophets and their relation to monotheism, and discusses Ezekiel as a third specific example.

[1] Chapters 40-55 are generally attributed to an anonymous author, now known as Deutero-Isaiah (or Second Isaiah); and the last ten chapters are generally attributed to a writer in the post-Exilic period after 539 B.C.E. (trito-Isaiiah, Third Isaiah). Emphasis and narrative for each book will be made by each author accordingly. The Book of Jeramiah can be viewed in a similar manner. That is, original work (627-587/582 B.C.E.) is amended, re-worked, expanded, and modified to fit the message of (later) authors.

[2] While the prophet Hosea is said to have lived in the period of the second half of the eighth century B.C.E. and his writings seem to indicate that during his time, Yahwism was being redefined and what was acceptable practices under Yahwism were being determined (e.g., a redefinition of what it means to “know the Lord”), and some even portray Hosea as beginning of the Yahweh alone” concept, the writings of and dates associated with Hosea are quite unsettled. Therefore, Hosea is not included in this group of “monotheism inventors.”