Christian fiction; Church history -- Primitive and early church, ca. 30-600 -- Fiction
Having this fresh light, I turned again to the description of the
Suffering Servant in Isaiah. Did the prophet mean some particular
prince of the house of David who was actually “chosen in the furnace of
affliction” in order to deliver Israel? Or did he mean Israel itself,
scattered through the world and afflicted in order that it might deliver
the world? Plato modelled his Republic in the form of a man: had Isaiah
any such double meaning? Did he predict a second David delivering sinful
Israel, and also a purified Israel delivering a sinful world? Was he
carried, so to speak, by the past into the future? That is to say, had
he in mind some prince actually tortured and imprisoned, and as good as
dead, for the sake of the people, and did the prophet regard this prince
as destined to be raised up from the darkness of the prison house and to
reign on earth? Or else was the prince, though actually killed, destined
to be raised up and to reign after death in his own person, or to reign
in the person of his descendants?
About all these questions I felt that it was not for me to judge. I did
not know enough about the history of the people and the language of their
poets and prophets. But there remained with me this general truth, as
being not only at the bottom of this prophecy, but also pervading the
history of Israel, namely, that in order to make a great nation, great
men must die for its sake. And I began to conceive a possibility that the
greatest of all men, some real “son of Abraham”—I mean some spiritual
son of Abraham, not necessarily a Jew—might arise in the history of the
world, who might be willing to die not for one nation alone but for all
the nations of the empire. But how? And against what enemies? As soon
as I asked myself these questions, the conception faded away. I thought
of Nero enthroned in Rome, and of the Beast enthroned in the heart of
man. Against either of these foes I did not understand how the death of
any “son of Abraham,” or “servant of God,” could avail. How could such a
Servant “divide the spoils of the strong, because his soul was delivered
over to death”? This was beyond me.
Public-domain text, read in full here on John Shaqi.
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