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Wrocławski Przegląd Teologiczny

Tom 32 Nr 2 (2024)

Biblistyka

Sługa JHWH podczas wygnania babilońskiego: rozszerzenie istniejącej misji Izraela czy nowe wyjście?

DOI: https://doi.org/10.52097/wpt.5221  [Google Scholar]
Opublikowane: 29.11.2024

Abstrakt

Autor artykułu ponawia pytanie o postawę Izraela wobec innych narodów i tradycję prozelityzmu w Starym Testamencie. Chociaż istnieją ślady prozelityzmu u Abrahama i jego wiary, że błogosławieństwa Boga rozciągną się dzięki niemu na wszystkie narody, wymiar misyjny w Izraelu właściwie nie istniał w kolejnych wiekach. Izrael – zaangażowany w ciągłe wojny ze swoimi sąsiadami, zarówno w celu umocnienia swoich granic, jak i zapewnienia sobie przetrwania – skupił się tylko na sobie. Pojawienie się Sługi JHWH w VI wieku p.n.e. stanowi przełom w kierunku bardziej altruistycznej orientacji. Aby docenić głębię misyjnego lub zbawczego przedsięwzięcia Sługi, zbadane zostaną różne wymiary jego tożsamości w tekstach Izajasza. Wyzwoleńcza misja Sługi, skierowana nie tylko do ludu Izraela, ale również do pogan, widoczna jest w czterech Pieśniach u Deutero-Izajasza, gdzie Sługa przedstawiony został jako: a) wykonawca sprawiedliwości społecznej (Iz 42,1–4); b) Pośrednik między JHWH a Jego narodami (Iz 49,1–6), c) Głosiciel Wyzwolenia (Iz 50,4–9), d) Głosiciel Zbawienia (Iz 52,13–53,12). Postać, którą spotykamy w Pieśniach Sługi, jest naprawdę wyjątkowa w historii Izraela i wyróżnia się znacząco na tle innych wybitnych postaci z historii tego narodu, a jego wyzwoleńcza misja podczas wygnania babilońskiego również nie znajduje odpowiednika. Istnieją zatem wystarczające podstawy, aby stwierdzić, że misja Sługi polegająca na rozszerzeniu zbawienia zarówno na Izrael, jak i na pogan, nie jest rozszerzeniem istniejącej misji Izraela, ale należy do zupełnie nowego porządku.

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