EXALTING THE MARGINS - A: 3rd in OrdTime

First Reading: Isa 8:23–9:3 (22 January 2023)

“Where once he degraded the land of Zebulun and the land of Naphtali, now he has glorified the way of the Sea, the land across the Jordan, Galilee of the Nations” (Isa 8:23).

This verse is filled with details that inform us of the marginalized condition of several Ancient Near East territories. First, the lands of Zebulun and Naphtali were mentioned, which are known to be regions of the Kingdom of Israel that fell to the Assyrian forces during the Syro-Ephraimite War in 735–732 BCE. This event is described in 2 Kgs 15:29: “Tiglath-pileser, king of Assyria, came and took Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee—all the land of Naphtali—deporting the inhabitants to Assyria.” It was also a period of political unrest as the Israelite king Pekah was “struck and killed” by Hoshea (v. 30), who in turn became a vassal to King Shalmaneser of Assyria (17:3), but would later be imprisoned for his conspiracy with the Egyptian king and for his failure to pay the annual tribute (v. 4).

Second, the way of the Sea refers here to the stretch of land along the coastline of the Mediterranean Sea—the term “Sea” here is short for the name “Mediterranean Sea”. Similarly, these coastlands had fallen to the Assyrians in the 8th century BCE. But more importantly, this area is famous to be the abode of the Philistines, who were the chief nemesis of Israel especially during the time of Samuel, Saul, and David (cf. 1 Sam 4:1ff). Earlier, the birth of Samson came at an era when the Israelites were “delivered into the power of the Philistines for forty years” (Judg 13:1).

Thus, the “way of the Sea” is long been associated with Israel’s Gentile enemies.

Third, the land across the Jordan (i.e., the Jordan river) is now referred to as the trans-Jordan territories, which are always known in the biblical tradition as the habitation of the eastern enemies of Israel, viz., the Ammonites, the Moabites—both were known to be descendants of Lot by his two daughters (cf. Gen 19:27-38)—and the Edomites—known to be the descendants of Esau (cf. Gen 36:43). The Ammonites were identified in archaeology to have worshiped the god Milcom, the Moabites the god Chemosh, while the Edomites the god Qaus.

Having deities different from the one of the Israelites, these people easily became the latter’s opponents.

Fourth, the expression “Galilee of the Nations” is ordinarily a derogatory term for the region of Galilee. Other biblical translations (e.g., New King James Version, New American Standard Version, and New Living Translation) even render this phrase more elaborately as “Galilee of the Gentiles,” which clearly insinuate the non-Jewish, or even non-religious character of this land. This Gentile modifier of Galilee persisted, too, in the Gospels, as explicitly stipulated in Mt 4:15, in which most bible versions (e.g., New American Bible, New International Version, and New Revised Standard Version) sustain the old expression “Galilee of the Gentiles”.

In the prophecy of Isaiah, these aforementioned lands were described as inhabited by those who “walked in darkness” and “lived in a land of gloom” (9:1). Historically, they were indeed suffering, especially under the Assyrian rule when some were forced into hard labor or exiled, while others were intermixed with foreign immigrants with occult practices and ways (cf. 2 Kgs 17:6-12; 24-33). Their miserable condition, however, was not left unnoticed by God. For this reason, Isaiah prophesied that they would see soon “a great light” (v. 1), would have “abundant joy” (v. 2) and “the yoke that burdened them, the pole on their shoulder, [and] the rod of their taskmaster” would be totally removed (v. 3). This proclamation evidently gave them hope, and a reason for living, persisting and resisting through their pains and sorrows.

But it all began with the initial impulse of God to listen to their clamors and act on their pleas.

We, then, pray that our national government and local communities would have the same devotion, interest, and commitment to address the sufferings of those in the greater margins.

- Rex Fortes, CM