The "Hidden" God in the Servant Songs

The first reading of the Mass today (Palm Sunday, 13 April 2014) is the "Third Servant Song" of Isaiah (Isa 50:4-7). The downfall of Jerusalem is seen as part of YHWH’s divine plan. He has not listened to the weeping and mourning of the Jewish people and destroyed them through the hands of the Babylonians for their transgressions. “Truly, you are a God who hides himself, O God of Israel, the Savior” (Isa 45:15). Would their enemies be punished? What is the message of the downfall of Jerusalem for Israel and the other nations? While there was a strong belief that YHWH would turn His face back to the Jewish people, would Israel play a role in the divine plan of YHWH in respect of His dominion over all the nations? The Servant Songs of Second Isaiah addresses these questions.

The first Servant Song (Isa 42:1-4) depicts that the Lord will put His spirit upon his chosen servant; and through him justice will be brought forth to the nations. The Servant, plausibly referring to Israel, would open the eyes of the blind and enable the other nations to see YHWH. Israel’s experience of punishment and restoration as well as the downfall of its enemies (the Babylonians) thus becomes the means through which the nations can recognize the Lord’s sovereignty in the world. 

The Second Servant Song (Isa 49:1-6) depicts that the Servant is given a dual role to restore Israel and as a light to the nations. Despite that Isa 49:3 identifies explicitly Israel as the Servant, it is also apparent that the Servant is given the task to “raise up the tribes of Jacob and to restore the survivors of Israel” (Isa 49:6). Perhaps, this can be understood as the ideal Israel being the Servant who will serve as the light to other nations so that the salvation of the Lord can reach out the ends of the earth.

The Third Servant Song (50:4-9), i.e., the first reading today, depicts the role of the prophet and the word "servant" is not used explicitly in the biblical passage. The Lord has given the prophet the tongue of a teacher. While God will support and help him, obedience to God nevertheless entails suffering. “I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting” (Isa 50:6).

The Fourth Servant Song (52:13-53:12) is the longest and most famous among the four. It brings out the idea of vicarious suffering, i.e. the sufferings of one person or people to atone for the sins of another. It creates a meaning for the suffering of Israel and Judah: by obeying the divine plan of the Lord, Israel suffers on behalf of the other nations and makes the other nations know that there is only one God, YHWH, the Creator of heaven and earth. “He was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed” (Isa 53:5). It is the first time a biblical passage significantly brings out a positive understanding on suffering. It is through a similar understanding that Jesus becomes the savior of all peoples through his suffering and death on the cross. “He bore the sin of many, and made intercession for the transgressors” (Isa 53:12).