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2020, December 25 ~ Isaiah 62:6-12; Titus 3:4-7; and Luke 2:1-20

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TODAY’S READINGS IN CONTEXT
DECEMBER 25, 2020
CHRISTMAS II

Isaiah 62:6-12

Reading

6 Upon your walls, O Jerusalem, I have posted sentinels; all day and all night they shall never be silent. You who remind the LORD, take no rest,
7 and give him no rest until he establishes Jerusalem and makes it renowned throughout the earth.
8 The LORD has sworn by his right hand and by his mighty arm: I will not again give your grain
to be food for your enemies, and foreigners shall not drink the wine for which you have labored,
9 but those who garner it shall eat it and praise the LORD, and those who gather it shall drink it
in my holy courts.

10 Go through, go through the gates, prepare the way for the people; build up, build up the highway, clear it of stones, lift up an ensign over the peoples.
11 The LORD has proclaimed to the end of the earth: Say to daughter Zion, “See, your salvation comes; his reward is with him, and his recompense before him.”
12 They shall be called, “The Holy People, The Redeemed of the LORD”; and you shall be called, “Sought Out, A City Not Forsaken.”

Commentary

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is from “Third Isaiah” and follows a series of verses which acknowledged that Jerusalem was still recovering from the harsh effects of the Babylonian conquest in 587 BCE.

The prophet, speaking on behalf of YHWH/LORD, told the Judeans that sentinels (prophets) would guard over them (v.6). He urged them not to allow YHWH to rest until YHWH established Jerusalem and made it renowned in the earth (v.7). The “ensign” (v.10) is a symbol for the people to assemble and to serve as a guide back to Jerusalem.

The prophet assured the Judeans that YHWH will be their protector against plunder (v.8) and they would be known as the Redeemed of YHWH (v.12). Getting new names (v.12) was a sign of a new beginning.

Titus 3:4-7

Reading

4 When the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. 6 This Spirit he poured out on us richly through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs according to the hope of eternal life.

Commentary

Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians. Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a letter from Paul to Titus reminding him how to serve the large Jewish Jesus Follower Community in Crete. The letter was structured, however, as one intended for an audience, and not just for one person.

The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain practical advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured. Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE.

In today’s reading, the author presented succinct creed-like statements about key understandings of the meaning of the life of Jesus of Nazareth and the continuing work of the Spirit. It is noteworthy that the author did not claim that Jesus Followers are saved by the Crucifixion, but rather by “the water of rebirth and renewal by the Holy Spirit” (v.5). Jesus Followers are “justified” (put in a right relationship with God) by the “grace” of the Spirit “poured out on us richly through Jesus Christ our Savior” (v.6).

Luke 2:1-20

1 In those days, a decree went out from Emperor Augustus that all the world should be registered. 2 This was the first registration and was taken while Quirinius was governor of Syria. 3 All went to their own towns to be registered. 4 Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. 5 He went to be registered with Mary, to whom he was engaged and who was expecting a child. 6 While they were there, the time came for her to deliver her child. 7 And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.]

8 In that region there were shepherds living in the fields, keeping watch over their flock by night. 9 Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, “Do not be afraid; for see– I am bringing you good news of great joy for all the people: 11 to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 12 This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, 14 “Glory to God in the highest heaven, and on earth peace among those whom he favors!”

15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child; 18 and all who heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

2018, December 25 (Christmas II) ~ Isaiah 62:6-12; Titus 3:4-7

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READINGS FOR CHRISTMAS II

Isaiah 62:6-12

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE.  “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, are the words of a prophet who gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is from “Third Isaiah” and follows a series of verses which acknowledged that Jerusalem was still recovering from the harsh effects of the Babylonian conquest in 587 BCE. The prophet, speaking on behalf of YHWH/LORD, told the Judeans that sentinels (prophets) would guard over them(v.6). He urged them not to allow YHWH to rest until YHWH established Jerusalem and made it renowned in the earth (v.7). He assured the Judeans that YHWH will be their protector against plunder (v.8) and they would be known as the Redeemed of YHWH (v.12)   

Titus 3:4-7

Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians.  Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a reminder to Titus to serve the large Jewish Jesus Follower Community in Crete. The letter was structured as one intended for an audience, and not just for one person.

The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured.  Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE. 

In today’s reading, the author presented succinct creed-like statements about key understandings of the meaning of the life of Jesus of Nazareth and the continuing work of the Spirit. It is noteworthy that the author did not claim that Jesus Followers are saved by the Crucifixion, but rather by “the water of rebirth and renewal by the Holy Spirit” (v.5). Jesus Followers are “justified” (put in a right relationship with God) by the “grace”of the Spirit “poured out on us richly through Jesus Christ our Savior”(v.6). 

2018, December 25 (Christmas I) ~ Isaiah 9:2-7; Titus 2:11-14

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T

8

READINGS FOR CHRISTMAS I

Isaiah 9:2-7

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE.  “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon(587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, are the words of a prophet who gave encouragement to Judeans who returned to Jerusalem(which was largely destroyed by the Babylonians in 587 BCE) after the Exile.

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

In today’s reading from First Isaiah, the prophet celebrates the birth of a new king, most likely King Hezekiah of Judea, who was born c.741 BCE and reigned from c.715 to 686 BCE. He was a religious reformer, and was king when the Assyrians besieged Jerusalem unsuccessfully in 701 BCE. He is included in the genealogy of Jesus of Nazareth in the Gospel According to Matthew (Matt. 1:9-10)

Titus 2:11-14

Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians.  Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a reminder to Titus to serve the large Jewish Jesus Follower Community in Crete. The letter was structured as one intended for an audience, and not just for one person.

The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured.  Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE. 

In today’s reading, the author presents succinct creed-like statements about key understandings of the meaning of the life and death of Jesus of Nazareth, and the continuing work of the Spirit. The “wait for the manifestation of the glory” in verse 13 is an example of the continued (and growing) expectation of a “Second Coming” when all the anticipated manifestations of the Coming of the Messiah (the Christ) would be fulfilled.

2017, December 25 ~ Isaiah 62:6-12; Titus 3:4-7

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Isaiah 62:6-12

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and calls for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gives encouragement to Judeans who returned to Jerusalem after the Exile.

Today’s reading is from “Third Isaiah” and follows a series of verses which acknowledged that Jerusalem was still recovering from the harsh effects of the Babylonian conquest in 587 BCE. The prophet, speaking on behalf of YHWH/LORD, told the Judeans that sentinels (prophets) would guard over them (v.6). He urged them not to allow YHWH to rest until YHWH established Jerusalem and made it renowned in the earth (v.7). He assured the Judeans that YHWH will be their protector against plunder (v.8) and they would be known as the Redeemed of YHWH (v.12)

Titus 3:4-7

Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians. Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a reminder to Titus to serve the large Jewish Jesus Follower Community in Crete. The letter was structured as one intended for an audience, and not just for one person.

The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured. Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE.

In today’s reading, the author presented succinct creed-like statements about key understandings of the meaning of the life of Jesus of Nazareth and the continuing work of the Spirit. It is noteworthy that the author did not claim that Jesus Followers are saved by the Crucifixion, but rather by “the water of rebirth and renewal by the Holy Spirit” (v.5). Jesus Followers are “justified” (put in a right relationship with God) by the “grace” of the Spirit “poured out on us richly through Jesus Christ our Savior” (v.6).

2016, October 23 ~ Sirach 35:12-17 or Jeremiah 14:7-10,19-22 & 2 Timothy 4:6-8,16-18

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Track 2 of the Revised Common Lectionary offers a choice between Sirach and Jeremiah.

Sirach 35:12-17

The Book of Sirach is not included in the Jewish version of the Hebrew Bible, but is included in the Roman Catholic and Orthodox versions of the Hebrew Bible. Protestants place Sirach in a separate section of the Bible called the “Apocrypha” (which means “hidden books”). The book is known by the name of its author, and its full title is “The Wisdom of Jesus, son of Sirach.” In the Roman Catholic tradition, the book is known as “Ecclesiasticus” (“the Church’s book”). It was written around 180 BCE, during a time when the Seleucids (from Syria) were ruling Judea and trying to impose Greek gods upon the Judeans. Ben Sira describes himself as a “scribe” (which means a person of learning). The Prologue to Sirach contains the first reference in Jewish Literature to “the Law, the Prophesies, and the rest of the books” – the division of the Hebrew Bible into three parts. The book primarily consists of “traditional” advice to young men in the Jewish community, consistent with advice to young men contained in the Book of Proverbs.

Today’s reading is part of a chapter in which Sirach urges sincere and cheerful generosity to the Most High (i.e. at the Temple) advising that the Lord will repay sevenfold (v. 13) and will listen to the prayers of those who have been wronged (v. 16).

Jeremiah 14:7-10, 19-22

Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 – 587 BCE) and the First Century. Many of the sections in the book that are in “poetry style” are attributed to the prophet himself, and parts in “prose style” were added later. Today’s reading is in “poetry style.” It is a lament that confesses Judea’s sins, bemoans the absence of Yahweh, recognizes the destruction of Judea at the hands of the Babylonians, and prays that Yahweh (who controls everything) will save or restore the Judeans.

2 Timothy 4:6-8, 16-18

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing something in someone else’s name was a common practice in the First and Second Centuries.

2 Timothy is more personal than 1 Timothy. In today’s reading from the last chapter of the letter, “Paul” reflects on his impending death and praises the Lord for the strength to proclaim the Gospel. The reference to the “lion’s mouth” (v. 17) recalls Daniel in the lion’s den.

2016, October 16 ~ Genesis 32:22-31 & 2 Timothy 3:14-4:5

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Genesis 32: 22-31

The background to today’s reading includes Jacob’s supplanting his older brother, Esau, by tricking Isaac into giving him the blessing that properly belonged to Esau. Many years passed, and Jacob was very wealthy. He learned that Esau was coming to meet him with an army of 400 men. To protect his wealth, he divided his herds into two parts (so one part could escape if necessary), prayed to Yahweh, and sent gifts to Esau. In today’s reading, on the night before he expected to meet Esau, Jacob wrestled with a “man” all through the night. The angel/man/God changed Jacob’s name from Jacob (“supplanter”) to Israel (“one who strives with God”). Reflecting the antiquity of the story, the divine being vanished before sunrise.

In ancient Israel, “naming” something gave a person control over what was named. For this reason, the divine being did not respond to Jacob’s question, “Please tell me your name” (v. 29). At the end of the story, Jacob changed the name of the place to Peniel (“face of El”) because he had seen God face to face. In Hebrew, words ending in “el” are “God Words.” “El” was one of the oldest names for God in the Middle East. Examples include Gabriel, Daniel, Rachel, Temple Beth-el, Israel, and the like.

2 Timothy 3:14-4:5

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing something in someone else’s name was a common practice in the First and Second Centuries. By the Second Century, the Jesus Follower Community was more institutionalized and concerns about “heresy” had arisen.

2 Timothy is more personal than 1 Timothy. In today’s reading, the author, writing as Paul, continued to urge Timothy to be firm in his faith and to recognize that Scripture is inspired by God. Emphasizing the dangers of false belief, he urged Timothy to continue his ministry.

2016, October 9 ~ 2 Kings 5:1-3, 7-15c & 2 Timothy 2:8-15

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2 Kings 5:1-3, 7-15c

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books are a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE) to the Babylonian Captivity in 587 BCE. The books all emphasize that God controls history.

Consistent with that point, in today’s reading, it is Yahweh (!) who gives victory to Naaman, a general of Aram (modern Syria) over Israel around 850 BCE (v. 1). Elisha, the successor to Elijah, was in Samaria, the capital of Northern Israel at this time. Naaman came to Elisha with great riches and a letter from the king of Aram to the king of Israel asking that Naaman be cured of his “leprosy” (which could have been any skin ailment). Elisha directed Naaman to wash in the River Jordan seven times, and Naaman was healed.

As Naaman states (v.15), the lesson of this story is that Yahweh’s power is not territorially limited to the lands of Israel and Judea – it extends to the whole world.

2 Timothy 2:8-15

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing something in someone else’s name was a common practice in the First and Second Centuries. By then, the Jesus Follower Community had become more institutionalized and concerns about “heresy” had arisen.

2 Timothy is more personal than 1 Timothy. In today’s reading, the author, writing as Paul, restates key elements of the Gospel and emphasizes that “Paul” has endured hardships so that others may obtain salvation with eternal glory (v. 10). Verses 11 to 13 are generally regarded by scholars as an ancient hymn, and “Paul” encourages Timothy to present himself as one approved by God.

2016, October 2 ~ Habakkuk 1:1-4, 2:1-4 & 2 Timothy 1:1-14

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Habakkuk 1:1-4, 2:1-4

After the death of the good King Josiah in 609 BCE, Judea went into a sharp decline, culminating with the Babylonian Exile, the first part of which began in 597 BCE and the second part of which began in 586 and lasted until 539 BCE. Josiah emphasized the Torah, but in the reign of his successors “the law became slack” (1:4). Habakkuk prophesied (spoke for Yahweh) from the time Josiah’s death to the first deportation of Judean leaders in 597 BCE. He was a contemporary of the prophet Jeremiah and his messages are similar to Jeremiah’s. In today’s readings, Habakkuk laments the destruction and violence in Judea and the lack of justice. In the verses between today’s readings, he speaks for Yahweh and says that the Chaldeans (Babylonians) will serve as the instrument of God’s justice to punish the Judeans. In the second part of today’s reading, Yahweh replies that divine justice will come “at the appointed time” because of the righteous (2:3-4).

2 Timothy 1:1-14

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing something in someone else’s name was a common practice in the First and Second Centuries. By then, the Jesus Follower Community was more institutionalized and concerns about “heresy” and false teachings arose.

2 Timothy is more personal than 1 Timothy. The author, writing as Paul, treats Timothy as his “beloved child” and his spiritual heir. Today’s reading contains a typical “Pauline salutation” followed by a “thanksgiving” for Timothy’s faith (vv. 3-7). “Paul” emphasizes that his understanding of the gospel is the true one, and presents the gospel proclamation in shorthand form in verses 9 and 10. “Paul” asserts his status as a herald, apostle, teacher and sufferer (vv. 11-12) as a prelude to criticizing persons who “have turned away from me” (v.15).

2016, September 25 ~ Amos 6:1a, 4-7 & 1 Timothy 6:6-19

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Amos 6:1a, 4-7

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor. Amos was a cattle herder and cared for fig trees in Judea, but he was called by Yahweh to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel).

In today’s reading, Amos (speaking for Yahweh) harshly criticized the wealthy in Israel and predicted their doom. His mention of the “ruin of Joseph” (v.6) is a colloquial reference to the impending destruction of Northern Israel by Assyria in 722 BCE. The “back story” to this reference is: according to Numbers 18, the Tribe of Levi was not allocated land because they were priests and received tithes from the other tribes. Therefore, there would have been only 11 tribes receiving land. To fix this, Joseph’s two sons, Ephraim and Manasseh, were each allocated lands and counted among the 12 Tribes of Israel. Because the Tribe of Ephraim became the largest and most prosperous of the Northern 10 tribes and King Jeroboam was an Ephraimite, the nation of Northern Israel was sometimes referred to as “Ephraim” or “Joseph.”

1 Timothy 6:6-19

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing something in someone else’s name was a common practice in the First and Second Centuries.

Today’s reading is from the last chapter of the letter. The author cautions against love of money, encourages the active “pursuit” of righteousness and “fighting the good fight of the faith.” (v.12)

2016, September 18 ~ Amos 8:4-7 and 1 Timothy 2:1-7

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Amos 8:4-7

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel) and the South (called Judea). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and was a time of great inequality between rich and poor. Amos was a cattle herder and cared for fig trees in Judea, but he was called by Yahweh to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). In today’s reading, Amos criticizes the unfair and fraudulent business practices of the wealthy and their impatience for the Holy Days to pass so they can resume bilking the poor and enslaving them. Amos says that YHWH will remember these misdeeds and punish the evildoers. In 722 BCE, Assyria conquered Israel and scattered its wealthy class.

1 Timothy 2:1-7

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing in someone else’s name was a common practice in the First and Second Centuries. By this time, the Jesus Follower Community was more institutionalized. Today’s reading urges accommodation by the Jesus Followers to the worldly authorities for the sake of the peace of the church. The idea of Christ Jesus as a “ransom” (v. 6) traces back to Mark 10:45 (“For the Son of Man came … to give his life as a ransom for many”). This idea, in turn, was primarily derived from the Fourth Servant Poem of Isaiah (Is. 52:13 to 53:12) which portrayed Judea as a suffering servant during the Babylonian Exile (587-539 BCE).