Did Jesus fulfil Hosea 11:1?

by scout575 12 Replies latest jw friends

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  Narkissos

  Gummornin'

  There are two major lines of interpretation for the "Servant": it can be collective ("Israel," 41:8-9; 42:19; 43:10; 44:1f,21; 45:4; 48:20; 49:3), more specifically referring to the Exilic community which came to believe it had suffered for the sins of the whole nation (cf. already Jeremiah 24). Or individual, referring for instance to the specific fate of the author of 2nd Isaiah which, of course, we know very little about (52:11--53 is probably one of the latest additions to the collection). Those two lines are not mutually exclusive btw (the prophet may be depicted as representing his community).

  Anyway, what the text clearly does is a theological interpretation of some historical suffering: the concept of vicarious suffering / death emerges. It will be used again in the apocalyptic part of Zechariah and in the Qumran community (about the "Teacher of righteousness"), long before the Christian application to Jesus.
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  gumby

  Thanks Narkster.

  After re-reading it's easy to see it's speaking in past tense rather than future tense anyways.

  Glad to see you up and perky. I was up at 4:30 like I said I'd be.

  Gumornintoyoutoo
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  Leolaia

  In addition to the use of Hosea 11:1, which likens Jesus' departure from Egypt to the Israelites' exodus from Egypt, note that the motif of Jesus escaping the slaughter of babies at the hands of Herod draws on the OT story of Pharoah killing the Israelite male children, and the story of Jesus' departure from Egypt also derives from the story of Moses' sojorun in the land of Midian:

  Matthew 2:20: "Get up and take the child and his mother and be on your way to the land of Israel, for the ones seeking (gar hoi zétountes) the life of the child (tén psukhén tou paidou) are dead (tethnékasin)".

  Exodus 4:19 LXX: "Proceed and go forth into Egypt, for all the ones seeking (gar pantes hoi zétountes) your life (sou tén psukhén) have died (tethnékasi)".

  Moses' sojourn in Midian is elsewhere utilized in John, to explain Jesus' departure into the land of Samaria, as he was fleeing the Pharisees (= Pharaoh in Exodus) who were seeking to kill him, and like Moses he met a woman by a well in this foreign land (cf. Exodus 2:15-16). Other elements in Matthew's nativity story, such as the divorce, the Magi and the cosmic sign, and perhaps the name of Mary herself are also traceable to Moses haggada. The author of Mathew, of course, saw Jesus in the guise of Moses as providing the true interpretation and practice of the Law.