The answer, according to ancient Jewish wisdom, might be more about God's reputation than our own merit. to Midrash Tehillim, a collection of interpretations on the Book of Psalms, specifically Psalm 107. It begins with a powerful call: "Thank the Lord for He is good, for His kindness endures forever. Let those redeemed by the Lord speak out, those whom He has redeemed from distress." But what does it really mean to be "redeemed by the Lord?"
The verse from Isaiah (48:11) is key: "For My sake, for My sake I will act, for how can My name be profaned?" Notice how it says "For My sake" twice? The Almighty, according to this midrash, isn't just being repetitive. Instead, God is emphasizing something profound. God acts, first and foremost, for the sake of God's own name. God cannot allow God's name to be desecrated. this way: If God constantly allowed injustice to reign, what would that say about God's power, God's justice, God's very essence?
The Midrash continues, explaining the double "For My sake." "I redeemed you from Egypt for the sake of My name," God says, referencing Psalms 106:8: "And He saved them for the sake of His name." The Exodus, the foundational story of Jewish people, wasn't just about freeing slaves; it was about demonstrating God's power and commitment to justice on a cosmic scale. And, God promises, "I will also redeem you in the future, just as I redeemed you in this world," echoing the cyclical nature of history described in Ecclesiastes 1:9: "What has been will be again."
But what about us? Are we just passive recipients of God's actions? Rabbi Huna the priest, citing Rabbi Avin, reminds us of Moses's stinging rebuke to the Israelites in Deuteronomy 9:4: "You know full well that it was not because of your righteousness that the Lord your God gave you this good land to possess, for you are a stiff-necked people." Ouch! It's a harsh reminder that divine favor isn’t always earned. Sometimes, it's about maintaining God's reputation.
David understood this, proclaiming, "For His name's sake, He turns to me." It’s a humbling thought.
Rabbi Berachiah, quoting Rabbi Chelbo in the name of Rabbi Samuel, clarifies who these "redeemed by the Lord" are: the people of Israel. As Isaiah 35:10 declares, "And the redeemed of the Lord shall return." The Midrash pointedly emphasizes that it's "the redeemed of the Lord," not "the redeemed of Elijah" or "the redeemed of the Messiah." The redemption comes from God alone.
So, what does all this mean for us today? It suggests that even when we feel undeserving, even when we stumble and fall, there's a force working in the universe to uphold justice and kindness. Not necessarily because we deserve it, but because God's very nature demands it. Maybe, just maybe, that's a reason to have a little hope, and a lot of gratitude.