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• W300784192 abstract "Recent history enables us to understand in a new way Isaiah's famous passage about God's servant whose tragic suffering can be redemptive to those who once reviled and belittled him (Isa. 52:13-53:12). On August 30, 2008 the Prime Minister of Italy signed an agreement to pay five billion dollars in reparations to Libya ($200 million annually over the next 25 years). The precedent set by Germany over 55 years earlier, when it agreed, despite Arab boycott threats, to pay reparations for property looted from German Jews during Nazi rule, has finally been applied to a European colonial state. Who, in the past, would ever have thought such an event would occur? The prophet Isaiah did. The Nuremberg War Crimes Trials that followed World War II set a pattern for later trials of Cambodian, Serb, and Hutu mass murderers by international courts. When the German government decided in the early 1950s to pay reparations for property losses to German Jews who were still alive, and to the State of for property losses of German Jews who died in the Holocaust, it was the first time an oppressor had voluntarily accepted responsibility for acts of oppression against another people. Who could ever predict that something like this could happen? The prophet Isaiah did. WHO IS GOD'S SERVANT? In Jewish thought the prophet Isaiah (52:13-53:12) provides the strongest evidence for the claim that the suffering yet redemptive servant is Israel, the Jewish People. Several verses in prior chapters of Isaiah specifically state that Israel/Jacob is God's servant. You are My servant, Jacob whom I have chosen (41:8). Hear Me now, Jacob My servant; hear Me, My chosen (44:1). Have no fear, Jacob My servant: Jeshurun whom I have chosen (44:2). Remember all this, Jacob, remember Israel, for you are My servant (44:21). These verses make it clear that Israel/Jacob is God's chosen servant. The national community is spoken of in terms of an individual, as is often the case in the Bible (see Jer. 30:10). However, many rabbis did identify Isaiah's messianic figure as a person, usually as a Messiah, a descendant of David, from the tribe of Judah. Other rabbis had other interpretations. Sa'adyah Ga'on glosses the figure as referring to the Prophet Jeremiah. Isaac Abarbanel rejects that and thinks the suffering servant is Josiah, King of Israel. I think this individual is a messianic figure called by the rabbis mashiah ben Yosef (Messiah, son of Joseph), that is, from one of the northern tribes, who precedes David's son, and is killed in battle by the enemies of Israel. If we keep in mind both the mashiah ben Yosef as well as the role of Israel/Jacob as God's chosen servant, we will understand Isaiah's suffering servant prophecy. The belief that there would be two different messiahs, one a moral political leader from the house of David and the other a religious reformer from the house of Aaron, as well as a special end of days prophet such as Elijah or Jeremiah (Matthew 16:14) is found in inter-testament literature. A Dead Sea scroll states that the Qumran community must continue to live according to the original discipline until there shall come a prophet and the Messiahs of Aaron and Israel (Manuel of Discipline 9:11). There is also a rabbinic belief in a messianic figure from the northern tribes called a mashiah ben Yosef who is killed by Israel's enemies. This idea may be modeled on the example of Saul, who reigned before David and was killed in battle by the enemies of Israel. Thus there could be as many as four individual messianic figures as well as the people of who act as God's agents in bringing about the Messianic Age. Gentile rulers also play a role, first as destructive oppressors of the Jewish people, and second, when they later acknowledge their error and are ultimately included in helping bring about the Messianic Age's worldwide blessings. …" @default.
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• W300784192 date "2009-10-01" @default.
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• W300784192 title "Isaiah's Suffering Servant: A New View" @default.
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