Isaiah is quoted in the New Testament and the Dead Sea Scrolls far more than any other prophet, showing that the theological perspectives and expectations of the people of Jesus’ day were profoundly shaped by this book.
the opening and closing oracles of the Book of Isaiah include grave rebukes against the present generation of Israel for corrupt liturgical celebration (1:10-17; 66:1-4) as well as a more positive vision of a glorious future in which all humanity will be joined in worship of the LORD in Zion
Isaiah begins with the inadequate worship of ethnic Israel in the present and moves toward the perfect worship of all humanity in the future.
Isaiah’s oracle represents a restoration of God’s creation intent for humanity.
As Adam was created homo liturgicus and first priest in the Garden of Eden at the beginning of time, so at the end of time all humanity will be reunited in its intended destiny to praise God.
It relates a series of events. God speaks first of (1) gathering in the nations and setting his sign among them. From these ingathered nations, he will (2) send “fugitives” to still further nations who do not know him. There, these “fugitives” will preach about God’s glory. Then, it appears that (3) these further nations will bring Israelites with them as they make pilgrimage to Jerusalem, and (4) from among these mixed pilgrims the LORD will appoint some for priestly ministry.
conclusion of Isaiah may be understood as vision of the missionary expansion of the Church.
First, the “nations” (Gentiles) are gathered to God—this takes place already in the apostolic period, especially through the ministry of St. Paul.
Then, members of these ingathered Gentiles are themselves sent out to further Gentile nations to preach God’s glory.
Then, members of these ingathered Gentiles are themselves sent out to further Gentile nations to preach God’s glory. This would correspond to the Church’s missionary efforts after the apostolic era, even down to the present day.
some among this mixed multitude of Gentiles and Jews that comes to “Jerusalem” on pilgrimage are appointed to priestly duty, indicating that in the age to come, the priesthood will no longer be limited to the tribe of Levi, as it was under the Old Covenant.
in light of Christ, we can recognize that conclusion of Isaiah to be a prophecy of the missionary expansion of the Church, through which both Gentiles and Israelites will become reconciled to God.
During the Davidic-Solomonic period, the kingdom ruled from Jerusalem became a Near Eastern empire, assimilating several surrounding Gentile nations (Edom, Ammon, Moab, Arabia, Aram/Syria) and receiving tribute from others. The commands in many of the Psalms for “the nations” to praise the LORD are not empty rhetoric. In ancient times, embassies and other representatives of the vassal nations incorporated within the Davidic empire were often in Jerusalem, and would have paid a visit to the royal sanctuary (eventually the Temple) in order to pay their respects to the LORD, the patron deity of their suzerain (the Davidic king). So Gentiles were present in the Temple courtyards in ancient times, and the Levites chanted to them various commands to praise God.
Hebrews appears to have been addressed to Jewish Christians who were under pressure to return to Judaism, perhaps even under physical persecution from relatives and officials.
The author of Hebrews helps his readers understand theologically the difficulty they are experiencing. It is not a sign of God’s hatred, nor of a curse. Rather, it is a sign of God’s love, who acts as a Father toward his children.
Christians should not become discouraged in the face of hardship and opposition, but should be invigorated by it, knowing that God permits it for the perfection of their faith.
Jesus is going to teach that the way of salvation involves struggle: one must “strive” to enter the “narrow gate”, and not all will be “strong” enough.
Protestants who teach “salvation by faith alone” in such a way that the path to salvation appears to be an easy matter of believing, without growth in holiness or an ascetical struggle. This is clearly wrong—a denial of Jesus’ preaching.
there is the liturgical abuse by which scarcely practicing Catholics, and sometimes open dissenters and publically immoral persons, are virtually canonized at their funerals, with all the congregants being assured that—despite the deceased’s evident lack of any concern for experiencing communion with Jesus while alive—he is now surely in heaven with the Lord. This kind of liturgy is a powerful teaching tool: it teaches lay Catholics that everyone will go to heaven almost despite anything one does or believes.
Casual acquaintance with Jesus during his earthly ministry will do nothing for their eternal salvation.
response to this Gospel is repentance, and a resolution to “deny ourselves, take up our cross daily, and follow Jesus.” We need to stop living lives aimed at pleasure, submit fully to all Jesus’ teachings as transmitted by his Church
