By Theresa Cavicchio
Special to The CS&T

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Over the course of hundreds of years before the birth of Christ, certain members of God’s chosen people, the Israelites, were called upon to act as His voice here on earth. In the year 742 B.C., the greatest of these Old Testament prophets received the call to divine service.
His lips purified by the touch of a burning coal in a vision of God’s glory, Isaiah took upon himself the vocation of prophet in response to the Lord’s voice asking, “Whom shall I send? Who will go for us?” Isaiah himself recounts his ready reply: “Here I am, send me!” (Is 6:8).
Thus began yet another association whereby divine inspiration was transmitted through an earthly intermediary, this one resulting in some of the most beautiful poetic passages to be found in Sacred Scripture.
The poems which make up the Book of Isaiah are known as oracles, a term defined as revelations or messages delivered by God to the prophets and through them, to His people.
Isaiah played a role in the history of Israel as a trusted political advisor to King Ahaz, but his most enduring accomplishments occurred in his fulfillment of the prophetic vocation.
His words encouraged the chosen people to keep hope alive and to maintain their trust in the Lord, who would fulfill His promises to them. Over and over throughout the New Testament, references are made to his prophecies, which form a backdrop for events occurring before, during, and after the earthly life of the Savior.
As a result, some passages from Isaiah are very familiar to us, such as those we associate with the birth of the Messiah.
Several of these can be found in a section of the Book of Isaiah designated, fittingly enough, the Immanuel Prophecies; for example, “The Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel” (7:14); and, “For a child is born to us, a son is given us; upon his shoulder dominion rests” (9:5).
All four evangelists refer to yet another well-known passage in connection with John the Baptist, precursor to the Savior: “A voice cries out: In the desert prepare the way of the Lord! Make straight in the wasteland a highway for our God!” (Is 40:3).
In the Gospel of Luke, we hear Jesus Himself quoting Isaiah before the synagogue at Nazareth, designating Himself as the fulfillment of the prophecy of the Lord’s anointed one to come (Lk 4:16-21; Is 61:1-2).
In these latter days of the Lenten season, we do well to focus our attention on four passages from Isaiah known as the Servant of the Lord, or Suffering Servant, oracles.
Located in the section of the book known as the Deutero-Isaiah, they are recounted for us each year during the liturgies of Holy Week. Their majestic lines and powerful descriptions take on even greater significance when placed into the context of this most solemn time in the church year.
The oracles describe a mysterious servant of the Lord, prefiguring the one sent by God to liberate His people spiritually by taking their sins upon Himself. Verse by verse, they lead us to the discovery that it is Jesus alone who is the perfect fulfillment of all that these prophecies foretell.
The Israelites yearned for a Messiah — one who would be for them a temporal savior, a strong and mighty ruler of an earthly kingdom. What they did not know was that God would answer their prayers, but not in the way they expected.
While the words of the prophets, Isaiah chief among them, heightened this sense of expectancy, the true Servant of Yahweh would save the people not from Roman oppression but more importantly, from the clutches of spiritual death.
In the fullness of time, with the arrival on earth of the humble, obedient One whom the Suffering Servant oracles typify, God’s plan for the salvation of mankind was set into motion.

First Servant of the Lord Oracle — Isaiah 42:1-7
“Here is my servant whom I uphold, my chosen one with whom I am pleased, upon whom I have put my spirit; he shall bring forth justice to the nations, not crying out, not shouting, not making his voice heard in the street.
“A bruised reed he shall not break, and a smoldering wick he shall not quench, until he establishes justice on the earth; the coastlands will wait for his teaching.
“Thus says the Lord God, who created the heavens and stretched them out, who spreads out the earth with its crops, who gives breath to its people and spirit to those who walk on it:
“I, the Lord, have called you for the victory of justice.
“I have grasped you by the hand; I formed you, and set you as a covenant of the people, a light for the nations, to open the eyes of the blind, to bring prisoners from confinement, and from the dungeon, those who live in darkness.”

This first oracle is comprised of Verses 1 through 4 of Chapter 42. With the addition of Verses 5 through 7, the Church proclaims it on Monday of Holy Week.
The opening verses set the scene for the start of the Messiah’s earthly ministry in language which all four evangelists apply to the Baptism of Jesus (Mt 3:16-17; Mk 1:10-11; Lk 3:1-22; Jn 1:33). The lines allude to the Father’s appointing of the messianic mission in the person of Christ, a name which means “anointed one.”
We hear the familiar story of the scene at the River Jordan, see the sky opening to reveal the Spirit descending upon the “chosen one,” listen as the Father declares that He is pleased with this Servant, His Son — thus ordaining Him to fulfill the work He has been given.
The middle of the passage gives us a glimpse into the character and temperament of the One who is to come, describing Him as humble, unassuming, and kind, full of justice tempered with mercy.
The lines hint of the longing of an expectant people — waiting, longing, thirsting for the teachings of this Servant of Yahweh, who would instruct them in the ways of right living.
The ending verses remind us of the power of God, the Lord of all creation — the One who feeds us and breathes His spirit into us.
The final words of this reading are directed to the Servant Himself, He who was the embodiment of the covenant between Yahweh and His people.
This “light for the nations” would shed His truth on those in darkness, giving sight to the blind and breaking the bonds of those imprisoned by sin. References to these verses can be found particularly in the Gospel of John, wherein Jesus proclaims Himself to be “the light of the world” (8:12; 9:5); and declares, “the truth will set you free” (8:32).
Look for Part 2 next week.

Theresa Cavicchio is a member of St. Madeline Parish in Ridley Park.