YAHWEH HAS CALLED ME FROM THE WOMBġ Listen, islands, to me and listen, you peoples, from far:įrom the bowels of my mother has he made mention of my name:Ģ and he has made my mouth like a sharp sword in the shadow of his hand, he has Then follows Yahweh’s promise to bring his children home (49:8-50:3). These verses focus on the call and the mission of the servant. Henceforth it will concern the restoring of the city that virtually none of the exiles have ever seen” (Goldingay, 280). So far Yahweh’s promise has thus concerned the fall of Babylon and the end of the Judeans’ enforced residence there. So far the addressee has been Jacob-Israel. They promise, “For you shall go out with joy, and be led forth with peace (55:12). They counsel, “Seek Yahweh while he may be found” (55:6). They invite those who thirst, “Yes, come, buy wine and milk without money and without price” (55:1). They promise that God’s “loving kindness shall not depart from you” (54:10). ![]() They call the people to rejoice, because “the Holy One of Israel is your Redeemer” (54:5). However, the prophet might have an individual in mind-such as Hezekiah, who is mentioned positively in chapters 36-39, or Cyrus, whom Yahweh chose to free Israel from bondage (44:28 45:1, 13) (see Blenkinsopp, 210, 212 Watts, 660).Ĭhapters 54 and 55 continue to flesh out the work of the Servant. Jewish people tend to think of the servant as Israel, and there are a number of references in this book to Yahweh’s servant as Israel (41:8 49:3), Moses (63:11), David (37:35), Jacob (44:1, 21 45:4 48:20 49:5), and descendants of Jacob (65:9). The identity of the servant, who seems to be an individual in some places and a group in others, has been a subject of scholarly debate-with little consensus. ![]() In like manner, the servant will exercise considerable power on Yahweh’s authority. An official of this sort would exercise considerable power on the king’s authority. In the book of Isaiah, the word servant “not infrequently seems to be derived from court style where the official of the king was known as his servant” (Muilenburg, 464). “They made his grave with the wicked” (53:9), but “My righteous servant will justify many by knowledge of himself and he will bear their iniquities” (53:11). As a lamb that is led to the slaughter…, he didn’t open his mouth” (53:7). “He was oppressed, yet when he was afflicted he didn’t open his mouth. This Servant “was pierced for our transgressions” and “by his wounds we are healed” (53:5).
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