Chapter 51 contains on of the greatest of all Old Testament statements of the meaning of redemption. It is not a one time event. It is a continual process driven by a relentlessly loving God. With Cyrus, named the Messiah, God initiates the second stage of the creation story. Elohim, the one transcendent God, is eternally saving humanity and advancing justice. Chapter 52 contains the last of the four Servant of the Lord oracles. It is an extraordinary description of the sinless Servant, who, by his voluntary suffering, atones for the sins of his people, and save them from just punishment at the hands of God. Only God appreciates his Servant’s true greatness. Because he suffered, he is considered by others a sinner, one who should be spurned. Is this the first hint of an answer to Job about suffering? God knows that suffering is not the consequence of sin. Humankind has yet to become aware. The servant did indeed suffer but it was for the sins of humankind, and through his suffering humanity is healed. Because he fulfilled the divine will by suffering for the sins of others, the Servant will be rewarded by the Lord. Who is this servant? Could be Israel. Could be someone. Could be the corporate personality. Semitic thought and in particular, Hebrew poetry, are difficult to translate for the Western mind. In Hebrew poetry the metaphors change rapidly, without explanation, and we are given an impressionistic picture rather than an exact description. So, more important than who the Servant is, is the fact that his saving acts extend beyond Israel to include all people. Salvation is for all.
Chapter 51 contains on of the greatest of all Old Testament statements of the meaning of redemption. It is not a one time event. It is a continual process driven by a relentlessly loving God. With Cyrus, named the Messiah, God initiates the second stage of the creation story. Elohim, the one transcendent God, is eternally saving humanity and advancing justice. Chapter 52 contains the last of the four Servant of the Lord oracles. It is an extraordinary description of the sinless Servant, who, by his voluntary suffering, atones for the sins of his people, and save them from just punishment at the hands of God. Only God appreciates his Servant’s true greatness. Because he suffered, he is considered by others a sinner, one who should be spurned. Is this the first hint of an answer to Job about suffering? God knows that suffering is not the consequence of sin. Humankind has yet to become aware. The servant did indeed suffer but it was for the sins of humankind, and through his suffering humanity is healed. Because he fulfilled the divine will by suffering for the sins of others, the Servant will be rewarded by the Lord. Who is this servant? Could be Israel. Could be someone. Could be the corporate personality. Semitic thought and in particular, Hebrew poetry, are difficult to translate for the Western mind. In Hebrew poetry the metaphors change rapidly, without explanation, and we are given an impressionistic picture rather than an exact description. So, more important than who the Servant is, is the fact that his saving acts extend beyond Israel to include all people. Salvation is for all.
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