Don Bosco Center of Studies

An Affiliate of the Salesian Pontifical University

“POST-EXILIC
PROPHETS”
By Eileen Schuller

A Book Survey submitted to Rev. Fr. Ulrich Gacayan, RCJ

Institute of Theological Formation

In partial fulfillment of the subject BS024 Prophetical Books

By
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Post-Exilic Prophets by Eileen Schuller

Bro. Regino Carlo P. Godinez, SDB

March 26, 2010

I. INTRODUCTION

For my second book review, I picked up Eileen Schuller’s “Post-

Exilic Prophets.” Its 192 pages are composed of thematic presentations

based upon the writing of the prophets after the Babylonian exile (c.

586 – 439 BC) of the people of Judah.

It is clearly stated in the editor’s preface that the nature of this

book is not an academic or scholarly. Rather, it is a modest attempt,

based upon particular portions of the Old Testament prophetic

writings, to seek out how it speaks to its audience, both in the original

context as well as that of today. The book contains seven chapters,

with a neatly done scriptural index.

“Post-exilic Prophets” makes a wonderful effort of situating the

prophets within their historical context and providing a brief overview

and outline of their message and concerns. It is therefore worth

mentioning that the book does not only speak in a language designed
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Post-Exilic Prophets by Eileen Schuller

for those interested in purely spiritual exhortations and messages of

these prophets but also for those who are interested with the context

or background of the prophets as they deliver their very messages to

their immediate public.

The book focuses on these specific prophets: Second Isaiah,

Third Isaiah, Haggai, Zechariah, Malachi, Joel. Positive Notes

II. POSITIVE NOTES

A. Clear Objective

First of all, I really appreciate the author’s clarity in the first

chapter, General Introduction, as regards her purpose or end as well as

the limitations of the book. Likewise, the language used by Schuller is

very palatable. In my educational level, I prefer a book that is easy to

read. At the same time, I find her book quite interesting. She also

mentions the importance of contemporary exegesis as an extremely

important tool in coming up with this particular work. With that, I was

able to proceed with my reading having a clear intent and direction as

to what I will encounter in the book.

B. Historical Backgrounds

I like history. It’s one of my favorite subjects and I appreciate a

story once I get to know well the background of it. To me,

understanding the story of the prophets’ message without knowing

there immediate context is ineffectual. In fact, the entire second

chapter, pages 37 through 61, is devoted to the historical situation of

the post-exilic prophets.

From what I read, this chapter gives first the situationer, albeit

not so detailed, which is from the time of the Northern Kingdom’s

(Israel) destruction in 722 BC, also known as the Fall of Samaria, until

the eventual exile of the people of the Southern Kingdom (Judah) in

586 BC, during the reign of the Babylonian tyrant Nebuchadnezzar and

the prophet Jeremiah.

Reading the writings of the post-exilic prophets with ample

historical background makes it more interesting. I got to understand

why Second Isaiah used wonderful consoling words, why Haggai and

Zechariah were very much concerned on the rebuilding of the Temple,

and why Joel was so insistent on repentance and prayer. It is because

of the experience of the exile that they were very much fired up to say

such wonderful discourses or messages to the people who were about

to rebuild their nation and Temple worship, and to usher in a new era

of Judaism.

C. Images used by the Prophets

I like the idea of orienting first the readers as regards what

particular language the prophets used in conveying their sublime

messages. The meaning of their unique oracles or declarations can

only be understood inasmuch as the readers grasps beforehand the

type of language they use. For example, it is good to mention that

prophets, it trying to explain God’s message to them for the people,

make use of beautiful imageries of God, such as God as Redeemer, as

Father, as Mother, as Warrior. Since the prophets are God’s

mouthpiece, God’s chosen speakers on His behalf to the people whom

He loved, the prophets can only utter words that they chose to be in

congruence to the personal and communal experiences of the people.

The use of the image of God as Redeemer started when Second

Isaiah calls God the “go ‘el” of the people. Likewise, third Isaiah uses

such divine Image. This image of God as such came from their

experience of being drawn out from exile in foreign land back to their

original land. It is safe to say that the Jews couldn’t have discovered

such use of imagery for God if they did not experience a compelling

journey from being taken as prisoners, or slaves in Babylon, to their

being freed and allowed to go back to their mother land.

Addressing God as Father is very popular nowadays for

Christians when they pray to God the Father. This calling of God as
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Post-Exilic Prophets by Eileen Schuller

Father, which Jesus taught to his listeners some five to four hundred

years later in history, can actually be traced back to the Old

Testament. In prophetic times, those who mention God as Father often

were Jeremiah, third Isaiah, and Malachi. It is good to know such a

connection. The language of Father is linked to the language of

obligation. When the Jews call God as Father, it implies a certain

respect, fidelity to the covenant, and obedience to His precepts. There

is also the side of calling Him as father to express trust and confidence

in God’s graciousness or providence, especially in the act of saving

them. After all, who could have invented such an address if not those

who experience a real paternal love from God?

The book mentions the reality of today’s women experiencing a

form of segregation or favoritism on the part of God, especially

because the female gender, they said, is left out. It becomes

problematic and controversial because of the feminist movements

today. There is a certain preference to masculine language, or

patriarchy. It may be misinterpreted in such a way that males are the

dominant gender of the world, plainly because God is male himself. For

some people, this might be predicated to the words power, dominance

or authority, which is quite dangerous as it leaves the present day

society a room for misunderstanding and division if interpreted to the

extreme.
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Post-Exilic Prophets by Eileen Schuller

However, it is clear that in the writings of the prophets, when

God is addressed as father, it is an expression of trust and confidence.

In the immediate context of the post-exilic Jews, it was the father,

then, who was considered the provider or one who is the head of the

family and takes care of his own household. He is the giver of life and

that he should be given due respect and honor. Should we then

interpret this in the negative extreme, that is, in the context of present

day feminism? I don’t think so. That’s why I appreciate this book when

it tries to clarify certain situations in the bible, especially the post-exilic

period that might be subject to misinterpretations.

D. Thematic presentation

The thematic presentation in this book is in such a way that key

feature of one particular prophet can also be found in another one’s

writings. Particularly, the sixth chapter is presented in this way. This

particular segment, “A Future and a Hope”, deals with the wonderful

eschatological ideas of the prophets.

For the theme of the Day of the Lord, which is not uncommon in

the prophetic corpus, the book presents initially that of Joel 2:31,

pages 149-150: “The Great and Terrible Day.” It is then being

compared with themes in Isaiah, Micah, Amos, Zechariah and

Zephaniah. Then it goes on to say that one common element in the

prophets’ writings or messages as regards this particular theme has

got to do with eschatology. For Joel, it does not end purely as a terrible

day in which there is great distress, sadness, gloom, darkness, killings,

paranormal occurrences, or even a terrible day of destruction.

Although in the book of Joel, the Day of the Lord is predominantly a

day of wrath and judgment, it does not completely end there. It goes

on to take another direction, which is the beginning of God’s saving

action towards Israel because the people repented.

There are other thematic presentations in the book, which I really

like. Succinctly, these presentations offered me several beautiful

insights, especially as I study the bible today.

III. SUGGESTIONS FOR BETTER READING

Although I am not an authority as regards textual criticism, I only

wish to point out that the book doesn’t contain a good bibliography at

the end. Although there scriptural index, and the bibliographical detail

in every footnote, it could have appeared better, in my opinion, if the

author placed the bibliography at the last part of the book. But this is

only in the accidents, not primarily on the substance of the book itself,

which I find a serious food for thought. I also suggest that while
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Post-Exilic Prophets by Eileen Schuller

reading this book, one should have the Bible beside him or he for

better facilitation, although there are already Bible quotations.

IV. CONCLUSION

I find this book a useful material for our studies in prophetic

books. Much of the topics discussed in it are easy to comprehend. In

my level of understanding—one who has had an introductory course to

the Bible—it is a good reading, though not too extensive and scholarly.

I don’t think it’s being an unscholarly rendering of the Prophetical

writings diminishes its helpfulness in my understanding of the

prophets. With the presentation of Historical background of the post-

exilic prophets and some of their wonderful themes, I believe this book

is a worthy material for studying the Old Testament prophetic books.

Bibliography

Schuller, Eileen. Post-Exilic Prophets. Delaware: Michael Glazier, Inc.,

1988.