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In the case of Jesus, the whole paradoxical thought of his being the vicarious sin-offering and world redeemer can best be understood as the solution, proposed in the Deutero-Isaiah, of the question which had occupied Job to wit: Why must the innocent suffer?
Two Biblical passages, the one from Deuteronomy, the other from Deutero-Isaiah, afford a signal illustration of the contrast between the religious nationalism of the Mosaic law and the universalism of the Prophets.
Here, if anywhere, religion is in a position to solve the problem of evil. There are passages in the New Testament which breathe the same faith as that held by Deutero-Isaiah, a sort of sublime religious optimism or will to believe. For the Hebrew prophet of the exile, God is the creator and righteous ruler of the earth. "I am the Lord and there is none else.
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