The Lenten liturgy for Holy Week proposes for meditation the figure of the Servant of Yahweh, an OT character that appears in Isaiah's Book of Consolation (Isaiah 40-55). The relevant passages as defined by B. Duhm1 are:
These passages were read and meditated upon by the early christian community as they tried to understand the mystery of the passion and death of Jesus Christ. Below is a table showing how these passages are cited or alluded to in the NT.
|
1 |
Mt 3:17; Lk 3:22; 9:35; 23:35 |
|
1-4 |
Mt. 12:18-21 |
|
1 |
|
|
2 |
|
|
4 |
Phil 2:16 |
|
6 |
|
|
6 |
Mt. 5:39; 10:6; 26:67; 27:30; Mk. 10:34 |
|
8 |
|
|
9 |
|
|
13 |
|
|
15 |
Mt. 13:16; Rom. 15:21; 1 Cor. 2:9 |
|
1 |
|
|
3 |
Mk. 9:12; Phil 2:7 |
|
4 |
Mt. 8:17; 1 Pet. 2:24 |
|
4f |
|
|
5 |
Rom. 4:25; 5:1; 1 Pet. 2:24 |
|
5f |
|
|
6 |
|
|
7 |
|
|
7f |
|
|
8 |
|
|
9 |
1 Pet. 2:22; 1 John 3:5; Apoc. 14:5 |
|
10ff |
Mt. 20:28; Mk. 10:45 |
|
11 |
|
|
11f |
|
|
12 |
Mt. 12:29; 26:28; 27:38; Mk. 15:7; Lk. 11:22; 22:37; 23:34; Rom. 4:24; 1 Cor. 15:3; Heb. 9:28; 1 Pet. 2:24 |
In Hebrew usage, "servant of the King" is a title given to the king's right-hand man. It is a title of humility and is traceable to the practise of obliquely referring to oneself as "your servant" before the king.
In the Isaianic passages cited above, a person is referred to by Yahweh as "my servant ... my chose, in whom I delight" (42:1). We are not sure who this man is who has been identified either as king or prophet or as a corporate personality (cf. "Israel", Isaiah 49:3). But he had the conviction that he has been chosen from before birth as one in whom God will be glorified.
The "Servant" is presented as one who will bring back Jacob and the remnant of Israel (49:56) and ultimately to bring justice to the nations (42:4). He will carry out his mission in meekness and gentleness (cf. 42:2-3), perseveringly (42:4), as a light to the nations (49:6), sustaining with a word him that is weary (50:4). He sees himself as Yahweh's secret weapon, hidden in His hands (49:2). His mouth is like a sharp sword and he himself is a polished arrow through which God can give His torah2.
The "Servant" is a teacher who speaks only what he has heard (50:4) and is wholly obedient to Yahweh (50:5), his help (50:7.9) and Advocate (50:7). He was "obedient unto death."
In Isaiah 52:13-53:12, we find a theological reflection on the death of this servant who was during his lifetime rejected by men and thought to be afflicted by God.
In Isaiah 52:13-15, Yahweh once more presents his servant, now lying in death, as one who will be exalted and lifted (52:13) and will be a surprise to all (52:14-15). Added to this presentation is that of a community that has come to realize who this man and his suffering meant (53:1-10a). It is through this community that we know what happened to this man.
He was from youth deemed inconsequential, "despised and rejected" (53:2-3). He was oppressed, made to suffer and like a lamb he went to his death (53:5.7). He was buried in dishonor, in a grave not his own (53:9).
It is also this community that explains the meaning of his suffering and death:
Surely he has borne our grief
and carried our sorrows ...
He was wounded for our transgressions
he was buried for our iniquities
upon him was the chastisement that made us whole
and with his stripes we are healed.
The passage concludes with Yahweh announcing this man's resurrection from the dead (53:10), his victorious vindication (53:12) and the justification of many (53:11)
