1st Reading, 29th Sunday in Ordinary Time

From: Isaiah 45:1, 4-6

Cyrus’ mission

[1] Thus says the Lord to his anointed, to Cyrus,
whose right hand I have grasped,
to subdue nations before him
and ungird the loins of kings,
to open doors before him
that gates may not be closed:

[4] For the sake of my servant Jacob,
and Israel my chosen,
I call you by your name.
I surname you, though you do not know me.
[5] I am the Lord, and there is no other,
besides me there is no God;
I gird you, though you do not know me,
[6] that men may know, from the rising of the sun
and from the west, that there is none besides me;
I am the Lord, and there is no other.
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Commentary:

45:1-13. This poetic statement is a message designed to raise the spirits of the exiles by announcing the sending of a liberator. Cyrus of Persia, whom God will use to implement his plans of salvation for Israel. The formal, very considered, mention of Cyrus, a foreign king, reveals the universal scope of God’s salvific plans -- which did not at all fit in with the people’s own exclusive, nationalistic mentality. The prophecy can be read as an investiture oracle that maybe never reached the ears of Cyrus yet filled the exiles with hope. St Thomas comments: “Having raised the hope of the people in the divine promises (chaps. 40-44), he lists and details the promises in order to console them: first he promises freedom from all ills (chaps. 45-55), and then the restoration of all goods (chaps. 56-66)” (Expositio super Isaiam, 59).

Cyrus was a foreign king who did not know the God of the chosen people, and yet, surprisingly, has been given the title of “anointed”, a title reserved to the kings of Israel. Moreover, the oracle says that the mission and conquest of this Persian king are attributable to special divine providence: God has chosen this man to deliver Israel from oppression by other nations (vv. 1-5). This message must have truly amazed those who heard the oracle. Even many centuries later it makes us realize that Gods plans can involve historical events that at first sight can seem disconcerting or at odds with those plans.

The expression “ungird the loins of kings” means disarming them, for the sword was slung from the belt.

45:6-7. ‘When these verses were written they may have been designed to counter dualism (very prevalent among the Persians and their neighbours), which held that two counterposed principles existed -- good and evil; hence the emphasis on the fact that the Lord is the only God, the creator of all things, of light and of darkness. That would explain why God is described as the maker of “weal” and “woe”, whereas because God is infinite goodness he cannot properly be called the author of evil. However, because Christian readers could find the statement (in v. 2 disconcerting, exegetes have commented on it. Origen, quite early on, gave this explanation: “Evil, in the absolute sense of the word, was not created by God [...].

If we speak of evil in a loose sense, meaning physical and natural evils, then we can say that God created it in order to convert men by their suffering. What is strange about this teaching? We refer to the punishments meted out by parents and teachers, and even the prescriptions and operations carried out by doctors and surgeons, as evils and sufferings, without blaming or condemning them. And that is how we should read the verse: I form light and create darkness. I make weal and woe (Is 45:7)” (Contra Celsum, 6, 55-56). And St Gregory the Great comments: “I make weal and woe: the peace of God is offered to us precisely in the moment when created things, which are good in themselves, though not always desired or sought with rectitude of heart, become the source of suffering and disgrace. Our union with God is broken by sin; it is fitting, therefore, that we return to him along the path of suffering. When any created thing, which is good in itself, causes us to suffer, it is an instrument for our conversion, so that we will return humbly to the source of peace” (Moralia in Job, 3, 9, 15).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.