Old Testament for March 24, 2024 (Liturgy of the Passion)

START WITH SCRIPTURE:
Isaiah 50:4-9a
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is one of four oracles in Isaiah called the Songs of the Servant.  The Jewish interpretation of these passages has long been that they apply to Israel as the servant of God.  However, for traditional Christian interpreters, the servant of God is Christ.

Analysis of the passage certainly seems to confirm a Christ-centered understanding of these verses.

The oracle is written in the first person, and the narrator declares that the Lord God has done three things for him:

• The Lord Yahweh has given me the tongue of those who are taught
     that I may know how to sustain with words him who is weary.
  [The Servant can teach because he has been teachable, which he explains further in the next verse.]
• The Lord Yahweh has opened my ear,
  and I was not rebellious.
  I have not turned back.
• For the Lord Yahweh will help me.
  Therefore I have not been confounded.
  Therefore I have set my face like a flint,
  and I know that I shall not be disappointed.
  

The Servant credits the Lord with giving him the ability to speak words of comfort; the ability to listen to the Lord’s guidance and to obey him; and divine help even in the face of opposition and suffering, vindicating the Servant and his mission.

The message the Servant is given to speak is the teaching of one who sustains the weary.  This illustrates the Lord’s compassion for those who suffer.

The Servant knows what to say because he listens consistently to the voice of the Lord:

He wakens morning by morning,
he wakens my ear to hear as those who are taught.

Listening is not merely hearing what the Lord God has to say, but obeying it:

The Lord Yahweh has opened my ear,
and I was not rebellious.
I have not turned back.

What makes this obedience all the more poignant is the cost to the Servant.  As he obeys, he suffers:

I gave my back to those who beat me,
and my cheeks to those who plucked off the hair.
I didn’t hide my face from shame and spitting.

Historically, the nation of Israel suffered oppression and persecution even before they were conquered by Assyria and Babylon, and up to the present.  However, these words describing beating and cruel torment can also be applied to the treatment of Jesus upon his arrest in Jerusalem.  Just a reminder — these words were written perhaps 500 to 700 years prior to the events of Holy Week.

Finally, the Servant finds his vindication through the help of the Lord.  Despite abuse and oppression, he expresses his utmost confidence that the Lord God will overcome his oppressors.  Therefore, the Servant is able to face his circumstances with firm resolve:

 I have set my face like a flint,
and I know that I shall not be disappointed.
 He who justifies me is near.
Who will bring charges against me?
Let us stand up together.
Who is my adversary?

The contrast between the Servant and his adversaries could not be more clear.  The Servant will prevail, but of his enemies he says:

Behold, they will all grow old like a garment.
The moths will eat them up.

This vivid image represents the transient nature of evil in the face of God’s enduring goodness.

APPLY:  

There is a kind of “theological correctness” that has crept into Biblical interpretation over the past century or so.  On the one hand, there is great merit to this effort.  Biblical scholars have reminded us that we must view Biblical passages in their original historical context, and not simply superimpose Christian presuppositions on the Old Testament.

On the other hand, however, the New Testament writers themselves view the Old Testament as their book, and they see Jesus as the fulfillment of the promises of God to the people of Israel.  Jesus himself is the Jewish Messiah, and is very aware of his connection with the Old Testament.  The majority of the New Testament writers are Jewish, and make a considerable effort to point out the connections between Old Testament prophecy and the life, death and resurrection of Jesus.

In Acts 3:13 Peter calls Jesus the servant of God.   When Jesus is arrested, he is subjected to abuses that are described in Isaiah 50:

Then they spit in his face and beat him with their fists, and some slapped him (Matthew 26:67).

 They spat on him, and took the reed and struck him on the head (Matthew 27:30).

So, when we as Christians read Isaiah 50:4-9, it is virtually impossible for us not to see Jesus in these lines. And this should give us great comfort.

Isaiah 50:4 tells us that this Servant speaks comforting words to the weary.  Jesus says:

Come to me, all you who labor and are heavily burdened, and I will give you rest (Matthew 11:28).

Isaiah 50:5 tells us that this Servant does not rebel.  Jesus listens to the voice of his Father, and obeys him, even unto death.  Paul says of Jesus:

So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.  For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous (Romans 5:18-19).

And finally, Paul quotes Isaiah 49:8 directly as he describes the help of the Lord:

Working together, we entreat also that you not receive the grace of God in vain, for he says,
“At an acceptable time I listened to you,
in a day of salvation I helped you.”
Behold, now is the acceptable time. Behold, now is the day of salvation.
(2 Corinthians 6:1-2).

RESPOND: 

I enjoy watching historical dramas that portray life in Victorian and Edwardian England in the 19th and early 20th century — for example, Victoria and Downton Abbey.

One aspect of life in those eras, at least in England, was very clear — there were definite class distinctions between the aristocracy and their servants.  Servants personally dressed their lords and ladies, made sure all their whims were met, and even became their confidants.  But servants were never regarded as the social equals of their employers.

This is what may make it difficult to understand how Jesus, the Lord of all Life, the Second Person of the Trinity, the Incarnate God — could be a servant!  We might rationalize it and say that Jesus is the Servant of God the Father.  And yet Scripture and Christian doctrine teach us is that Jesus is equal with God the Father — that though he is distinct in person, he is nonetheless of one being with the Father.  Yet he willingly humbles himself in order to serve:

[Jesus] existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men (Philippians 2:6-7).

The real mystery here is the reason Jesus took the form of a servant.   Jesus, the divine Son of God, washes the feet of his disciples to illustrate his servanthood and encourages them to follow his example (John 13:3-17).  But his servanthood also means that he is completely and absolutely self-sacrificial:

Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many (Matthew 20:27-28).

Servanthood, for Jesus, means that he came to die!

Perhaps a mother can understand the sacrifice involved in offering her own body for the life of her child in childbirth; or a soldier who is willing to lay down his life for a comrade in battle.  But Jesus has served and given his life for all who will turn to him in faith.

The Lord of lords and King of kings humbles himself in order to lift us up.  This is a miracle!

Lord, your suffering as the Servant of the Lord God has made it possible for me to be reconciled with you.  Thank you for doing for me what I could not do for myself.  Amen. 

PHOTOS:
“Isaiah 50 verses 4 to 9 SERVANT” uses this photo:
“crown of thorns” by .brioso. is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic license.

Gospel for February 25, 2024

START WITH SCRIPTURE:
Mark 8:31-38
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

In this passage Jesus “takes the gloves off” and issues a clear call to discipleship.  Although in the previous chapters he has certainly stirred up controversy with the Pharisees by forgiving sin and healing on the Sabbath, much of his ministry has been a positive display of his power — healing, casting out demons, teaching the way of the kingdom of God, feeding the multitudes, even walking on water!

It might have been understandable if the disciples had concluded that they would all ride into Jerusalem on the shoulders of the crowds and Jesus would be crowned king.

Right before this passage in which Jesus addresses the reality of the cross he has asked the disciples the famous questions “Who do men say that I am?” and “Who do you say that I am?” Peter’s declaration that “You are the Christ” certainly seemed to fit all the data that he had observed.

But now Jesus will disclose the hard truth — that his role as Messiah is to be the Suffering Servant.  The only road to glory is through the cross.

His disclosure that he will suffer and die in Jerusalem is not welcome news.  Peter, the very one who “discovers” the Messianic nature of Jesus, is the one who rebukes him for saying such scandalous things.  And Jesus must sharply rebuke Peter for failing to see things from God’s perspective.  How that must have stung, to have been praised one moment for his insight, and compared to Satan in the next!

And Jesus isn’t finished.  If there is a cross for him, there is also a cross for his followers.  Note that this message of the cross isn’t merely for the “inner circle” of the twelve — Jesus calls the crowd to him as well, and shares with them:

Whoever wants to come after me, let him deny himself, and take up his cross, and follow me.

This is a difficult paradox, that in order to find life there must be death, and only those who lose their life will gain it. Yes, Jesus will come in glory with the holy angels, but only after following the way of the cross.

Becoming a disciple requires self-denial, taking up the cross and following Jesus — not only in the feasts and the glory, but to the death.

APPLY:  

What does self-denial, the cross, and following Jesus look like in the life of the Christian?  Before Martin Luther’s breakthrough with the doctrine of justification by faith, he thought it meant severe asceticism, hair shirts and self-flagellation with whips.  His discovery of God’s grace set him free from such works of the flesh.

Still, there is a demand that comes with the Gospel. Dietrich Bonhoeffer declared in his book The Cost of Discipleship:

When Christ calls a man, he bids him come and die.

The death required is a death to sin and self-preoccupation.  Self-denial doesn’t mean merely giving up some luxury (like chocolate) during Lent, but saying no to self-centeredness so that we may say yes to Christ.

Taking up the cross doesn’t mean putting up with some physical affliction, or some difficult situation that is a part of one’s normal life — like diabetes or a cranky family member that one has to tolerate.  Taking up one’s cross is a decision to do the hard thing that may be required in order to obey Christ.  It is a choice.

Following Jesus means not only focusing on the good stuff — the healings and the glory — but obeying even when it costs us something.

As Bonhoeffer said:

Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession…Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

RESPOND: 

I confess I prefer self-indulgence to self-denial, comfort to the cross, and the Risen Christ to the Suffering Servant.

Oh, the meditation on the cross of Christ brings tears of grief and gratitude to my eyes, when I think of what my salvation cost Jesus.  But I would be dishonest if I didn’t admit that the thought of witnessing to a member of ISIS terrifies me; and reading about the hardships of a John Wesley or a Francis Asbury in spreading the Gospel in the face of stiff persecution or adversity make me realize how soft I really am!

Yes, I can fast on Wednesday and Friday; and visit the sick; and even occasionally go the extra mile for the transient or the homeless person who crosses my path. But if not for the sheer grace of Jesus Christ, I would be lost and pathetic.

I am now, and suspect will continue to be, a work in progress.  As my father used to say, “Please be patient.  God isn’t finished with me yet.”

Lord, I hear your clear call to self-denial, the cross, and what it means to follow you, and I confess that I am intimidated.  Dying to self doesn’t come easy.  I guess I will just have to admit that the only way that will happen is if you do it for me and in me.  And that is also a ministry of your grace.  Amen. 

 

PHOTOS:

“Take Up Your Cross” by Godly Sheep is licensed under a Creative Commons Attribution-NoDerivs 2.0 Generic license.

Epistle for April 30, 2023

START WITH SCRIPTURE:
1 Peter 2:19-25
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Peter reflects on the example of Christ as a model for those who suffer unjustly because of persecution.  This suggests that the Christians to whom he writes are beginning to suffer discrimination and worse because of their faith.

First, Peter commends those who suffer pain unjustly because of conscience toward God.  He points out that suffering for sin or crimes committed is no virtue — but to suffer for the sake of God is commendable.  We are reminded that Peter heard these teachings first from Jesus himself:

Blessed are those who have been persecuted for righteousness’ sake,
for theirs is the Kingdom of Heaven.
Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.  Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you (Matthew 5:10-12).

The key is that those who are commended are those who suffer unjustly for righteousness’ sake.

Second, Peter reminds his readers of the example of Christ:

For to this you were called, because Christ also suffered for us, leaving you an example, that you should follow his steps…

Of course, Jesus is unique.  He is the sinless one, the Messiah, who is able to commit himself completely to his Father.  Peter tells us that Jesus:

did not sin, “neither was deceit found in his mouth.” Who, when he was cursed, didn’t curse back. When he suffered, didn’t threaten, but committed himself to him who judges righteously; who his own self bore our sins in his body on the tree…

Peter is referencing the famous Suffering Servant passage of Isaiah 53 as he describes the sufferings of Jesus.  This illustrates the direct connection that the apostles believed existed between the Hebrew Scriptures and their fulfillment in Jesus.  He quotes Isaiah 53:9 directly.  The full text says:

They made his grave with the wicked,
and with a rich man in his death;
although he had done no violence,
nor was any deceit in his mouth.

In addition, Peter’s allusion to Isaiah 53 includes his reference to the stripes, or scourging, of Jesus. This is the paradox of Christ’s atonement — that by his stripes we are healed.  Isaiah 53 also says that the sinners:

were going astray like sheep.

Peter has no doubt about the continuity of the Hebrew Scriptures with the Gospel.

And he applies Jesus’ suffering directly to himself and his readers — Jesus has borne our sins in his body on the tree, meaning that Jesus’ death is vicarious for those who believe in him.

And because of this vicarious death, there are superlative benefits to those who believe:

that we, having died to sins, might live to righteousness; by whose stripes you were healed.  For you were going astray like sheep; but now have returned to the Shepherd and Overseer of your souls.

These benefits are multi-layered.  Death to sin means that sin has been overcome by Jesus’ death on the cross.  Living to righteousness suggests that the believer begins to experience the grace of sanctification.  There is healing from sin, but also from other maladies.  And Peter uses a metaphor very common in Scripture — the sheep who were wandering have now returned to the Shepherd, who is Jesus.

APPLY:  

There are some passages of Scripture that Christians in the Western church struggle to understand.  1 Peter 2:19-25 is one of those passages.

Christians in Egypt, Syria, Iraq, the Philippines, China, North Korea, India, and many other nations understand this passage perfectly well.  They, like our predecessors in the early church, know what it is to suffer unjustly because of conscience toward God.

In the West, we do profess our faith in Christ who suffered for us and bore our sins in his body on the tree with supreme gratitude.  And we know what it is to be delivered from our sins, and to be healed by his stripes.  All of us who claim the name of Christ are called upon to die to sins, live to righteousness and return to our Shepherd and Overseer.

RESPOND: 

Peter calls upon us to follow Christ’s example, and follow his steps. For those of us who live in relative safety and security, the cross that we take up may take the form of service.

Always, we are to remember that our salvation and righteousness are the gift of God.  Although I am not a Roman Catholic, I find Pope Francis’ example to be edifying.  According to Cardinal Cupich, in Francis’s first interview after being elected Pope, he said “I am a sinner. This is the most accurate definition.  It is not a figure of speech.”  The Cardinal goes on to say that before hearing confessions in St. Peter’s Basilica, he kneels in confession himself.

All of us as Christians can see ourselves in Peter’s words:

For you were going astray like sheep; but now have returned to the Shepherd and Overseer of your souls.

Incidentally, the word Overseer in Greek is episkopos, which can also be translated as guardian, superintendent, or bishop.  Jesus is always ultimately our true Bishop.

Lord, suffering is bound to come in our lives.  Deliver me from committing evil that deserves to be punished.  If I suffer unjustly, deliver me from resentment and grudges, but help me to forgive instead of seeking to retaliate.  Help me to look to your example as my guide.  Amen.

PHOTOS:
“Follow in His Steps” by Amydeanne is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 2.0 Generic license.

Old Testament for April 2, 2023 (Liturgy of the Passion)

START WITH SCRIPTURE:
Isaiah 50:4-9a
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is one of four oracles in Isaiah called the Songs of the Servant.  The Jewish interpretation of these passages has long been that they apply to Israel as the servant of God.  However, for traditional Christian interpreters, the servant of God is Christ.

Analysis of the passage certainly seems to confirm a Christ-centered understanding of these verses.

The oracle is written in the first person, and the narrator declares that the Lord God has done three things for him:

• The Lord Yahweh has given me the tongue of those who are taught
     that I may know how to sustain with words him who is weary.
  [The Servant can teach because he has been teachable, which he explains further in the next verse.]
• The Lord Yahweh has opened my ear,
  and I was not rebellious.
  I have not turned back.
• For the Lord Yahweh will help me.
  Therefore I have not been confounded.
  Therefore I have set my face like a flint,
  and I know that I shall not be disappointed.
  

The Servant credits the Lord with giving him the ability to speak words of comfort; the ability to listen to the Lord’s guidance and to obey him; and divine help even in the face of opposition and suffering, vindicating the Servant and his mission.

The message the Servant is given to speak is the teaching of one who sustains the weary.  This illustrates the Lord’s compassion for those who suffer.

The Servant knows what to say because he listens consistently to the voice of the Lord:

He wakens morning by morning,
he wakens my ear to hear as those who are taught.

Listening is not merely hearing what the Lord God has to say, but obeying it:

The Lord Yahweh has opened my ear,
and I was not rebellious.
I have not turned back.

What makes this obedience all the more poignant is the cost to the Servant.  As he obeys, he suffers:

I gave my back to those who beat me,
and my cheeks to those who plucked off the hair.
I didn’t hide my face from shame and spitting.

Historically, the nation of Israel suffered oppression and persecution even before they were conquered by Assyria and Babylon, and up to the present.  However, these words describing beating and cruel torment can also be applied to the treatment of Jesus upon his arrest in Jerusalem.  Just a reminder — these words were written perhaps 500 to 700 years prior to the events of Holy Week.

Finally, the Servant finds his vindication through the help of the Lord.  Despite abuse and oppression, he expresses his utmost confidence that the Lord God will overcome his oppressors.  Therefore, the Servant is able to face his circumstances with firm resolve:

 I have set my face like a flint,
and I know that I shall not be disappointed.
 He who justifies me is near.
Who will bring charges against me?
Let us stand up together.
Who is my adversary?

The contrast between the Servant and his adversaries could not be more clear.  The Servant will prevail, but of his enemies he says:

Behold, they will all grow old like a garment.
The moths will eat them up.

This vivid image represents the transient nature of evil in the face of God’s enduring goodness.

APPLY:  

There is a kind of “theological correctness” that has crept into Biblical interpretation over the past century or so.  On the one hand, there is great merit to this effort.  Biblical scholars have reminded us that we must view Biblical passages in their original historical context, and not simply superimpose Christian presuppositions on the Old Testament.

On the other hand, however, the New Testament writers themselves view the Old Testament as their book, and they see Jesus as the fulfillment of the promises of God to the people of Israel.  Jesus himself is the Jewish Messiah, and is very aware of his connection with the Old Testament.  The majority of the New Testament writers are Jewish, and make a considerable effort to point out the connections between Old Testament prophecy and the life, death and resurrection of Jesus.

In Acts 3:13 Peter calls Jesus the servant of God.   When Jesus is arrested, he is subjected to abuses that are described in Isaiah 50:

Then they spit in his face and beat him with their fists, and some slapped him (Matthew 26:67).

 They spat on him, and took the reed and struck him on the head (Matthew 27:30).

So, when we as Christians read Isaiah 50:4-9, it is virtually impossible for us not to see Jesus in these lines. And this should give us great comfort.

Isaiah 50:4 tells us that this Servant speaks comforting words to the weary.  Jesus says:

Come to me, all you who labor and are heavily burdened, and I will give you rest (Matthew 11:28).

Isaiah 50:5 tells us that this Servant does not rebel.  Jesus listens to the voice of his Father, and obeys him, even unto death.  Paul says of Jesus:

So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.  For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous (Romans 5:18-19).

And finally, Paul quotes Isaiah 49:8 directly as he describes the help of the Lord:

Working together, we entreat also that you not receive the grace of God in vain, for he says,
“At an acceptable time I listened to you,
in a day of salvation I helped you.”
Behold, now is the acceptable time. Behold, now is the day of salvation.
(2 Corinthians 6:1-2).

RESPOND: 

I enjoy watching historical dramas that portray life in Victorian and Edwardian England in the 19th and early 20th century — for example, Victoria and Downton Abbey.

One aspect of life in those eras, at least in England, was very clear — there were definite class distinctions between the aristocracy and their servants.  Servants personally dressed their lords and ladies, made sure all their whims were met, and even became their confidants.  But servants were never regarded as the social equals of their employers.

This is what may make it difficult to understand how Jesus, the Lord of all Life, the Second Person of the Trinity, the Incarnate God — could be a servant!  We might rationalize it and say that Jesus is the Servant of God the Father.  And yet Scripture and Christian doctrine teach us is that Jesus is equal with God the Father — that though he is distinct in person, he is nonetheless of one being with the Father.  Yet he willingly humbles himself in order to serve:

[Jesus] existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men (Philippians 2:6-7).

The real mystery here is the reason Jesus took the form of a servant.   Jesus, the divine Son of God, washes the feet of his disciples to illustrate his servanthood and encourages them to follow his example (John 13:3-17).  But his servanthood also means that he is completely and absolutely self-sacrificial:

Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many (Matthew 20:27-28).

Servanthood, for Jesus, means that he came to die!

Perhaps a mother can understand the sacrifice involved in offering her own body for the life of her child in childbirth; or a soldier who is willing to lay down his life for a comrade in battle.  But Jesus has served and given his life for all who will turn to him in faith.

The Lord of lords and King of kings humbles himself in order to lift us up.  This is a miracle!

Lord, your suffering as the Servant of the Lord God has made it possible for me to be reconciled with you.  Thank you for doing for me what I could not do for myself.  Amen. 

PHOTOS:
“Isaiah 50 verses 4 to 9 SERVANT” uses this photo:
“crown of thorns” by .brioso. is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic license.

Old Testament for April 10, 2022 (Liturgy of the Passion)

START WITH SCRIPTURE:
Isaiah 50:4-9a
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is one of four oracles in Isaiah called the Songs of the Servant.  The Jewish interpretation of these passages has long been that they apply to Israel as the servant of God.  However, for traditional Christian interpreters, the servant of God is Christ.

Analysis of the passage certainly seems to confirm a Christ-centered understanding of these verses.

The oracle is written in the first person, and the narrator declares that the Lord God has done three things for him:

• The Lord Yahweh has given me the tongue of those who are taught
     that I may know how to sustain with words him who is weary.
  [The Servant can teach because he has been teachable, which he explains further in the next verse.]
• The Lord Yahweh has opened my ear,
  and I was not rebellious.
  I have not turned back.
• For the Lord Yahweh will help me.
  Therefore I have not been confounded.
  Therefore I have set my face like a flint,
  and I know that I shall not be disappointed.
  

The Servant credits the Lord with giving him the ability to speak words of comfort; the ability to listen to the Lord’s guidance and to obey him; and divine help even in the face of opposition and suffering, vindicating the Servant and his mission.

The message the Servant is given to speak is the teaching of one who sustains the weary.  This illustrates the Lord’s compassion for those who suffer.

The Servant knows what to say because he listens consistently to the voice of the Lord:

He wakens morning by morning,
he wakens my ear to hear as those who are taught.

Listening is not merely hearing what the Lord God has to say, but obeying it:

The Lord Yahweh has opened my ear,
and I was not rebellious.
I have not turned back.

What makes this obedience all the more poignant is the cost to the Servant.  As he obeys, he suffers:

I gave my back to those who beat me,
and my cheeks to those who plucked off the hair.
I didn’t hide my face from shame and spitting.

Historically, the nation of Israel suffered oppression and persecution even before they were conquered by Assyria and Babylon, and up to the present.  However, these words describing beating and cruel torment can also be applied to the treatment of Jesus upon his arrest in Jerusalem.  Just a reminder — these words were written perhaps 500 to 700 years prior to the events of Holy Week.

Finally, the Servant finds his vindication through the help of the Lord.  Despite abuse and oppression,  he expresses his utmost confidence that the Lord God will overcome his oppressors.  Therefore, the Servant is able to face his circumstances with firm resolve:

 I have set my face like a flint,
and I know that I shall not be disappointed.
 He who justifies me is near.
Who will bring charges against me?
Let us stand up together.
Who is my adversary?

The contrast between the Servant and his adversaries could not be more clear.  The Servant will prevail, but of his enemies he says:

Behold, they will all grow old like a garment.
The moths will eat them up.

This vivid image represents the transient nature of evil in the face of God’s enduring goodness.

APPLY:  

There is a kind of “theological correctness” that has crept into Biblical interpretation over the past century or so.  On the one hand, there is great merit to this effort.  Biblical scholars have reminded us that we must view Biblical passages in their original historical context, and not simply superimpose Christian presuppositions on the Old Testament.

On the other hand, however, the New Testament writers themselves view the Old Testament as their book, and they see Jesus as the fulfillment of the promises of God to the people of Israel.  Jesus himself is the Jewish Messiah, and is very aware of his connection with the Old Testament.  The majority of the New Testament writers are Jewish, and make a considerable effort to point out the connections between Old Testament prophecy and the life, death and resurrection of Jesus.

In Acts 3:13 Peter calls Jesus the servant of God.   When Jesus is arrested, he is subjected to abuses that are described in Isaiah 50:

Then they spit in his face and beat him with their fists, and some slapped him (Matthew 26:67).

 They spat on him, and took the reed and struck him on the head (Matthew 27:30).

So, when we as Christians read Isaiah 50:4-9, it is virtually impossible for us not to see Jesus in these lines. And this should give us great comfort.

Isaiah 50:4  tells us that this Servant speaks comforting words to the weary.  Jesus says:

Come to me, all you who labor and are heavily burdened, and I will give you rest (Matthew 11:28).

Isaiah 50:5 tells us that this Servant does not rebel.  Jesus listens to the voice of his Father, and obeys him, even unto death.  Paul says of Jesus:

So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.  For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous (Romans 5:18-19).

And finally, Paul quotes Isaiah 49:8 directly as he describes the help of the Lord:

Working together, we entreat also that you not receive the grace of God in vain, for he says,
“At an acceptable time I listened to you,
in a day of salvation I helped you.”
Behold, now is the acceptable time. Behold, now is the day of salvation.
(2 Corinthians 6:1-2).

RESPOND: 

I enjoy watching historical dramas that portray life in Victorian and Edwardian England in the 19th and early 20th century — for example, Victoria and Downton Abbey.

One aspect of life in those eras, at least in England, was very clear — there were definite class distinctions between the aristocracy and their servants.  Servants personally dressed their lords and ladies, made sure all their whims were met, and even became their confidants.  But servants were never regarded as the social equals of their employers.

This is what may make it difficult to understand how Jesus, the Lord of all Life, the Second Person of the Trinity, the Incarnate God — could be a servant!  We might rationalize it and say that Jesus is the Servant of God the Father.  And yet Scripture and Christian doctrine teach us is that Jesus is equal with God the Father — that though he is distinct in person, he is nonetheless of one being with the Father.  Yet he willingly humbles himself in order to serve:

[Jesus] existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men (Philippians 2:6-7).

The real mystery here is the reason Jesus took the form of a servant.   Jesus, the divine Son of God, washes the feet of his disciples to illustrate his servanthood and encourages them to follow his example (John 13:3-17).  But his servanthood also means that he is completely and absolutely self-sacrificial:

Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many (Matthew 20:27-28).

Servanthood, for Jesus, means that he came to die!

Perhaps a mother can understand the sacrifice involved in offering her own body for the life of her child in childbirth; or a soldier who is willing to lay down his life for a comrade in battle.  But Jesus has served and given his life for all who will turn to him in faith.

The Lord of lords and King of kings humbles himself in order to lift us up.  This is a miracle!

Lord, your suffering as the Servant of the Lord God has made it possible for me to be reconciled with you.  Thank you for doing for me what I could not do for myself.  Amen. 

PHOTOS:
“Isaiah 50 verses 4 to 9 SERVANT” uses this photo:
“crown of thorns” by .brioso. is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic license.

Old Testament for March 28, 2021 (Liturgy of the Passion)

START WITH SCRIPTURE:
Isaiah 50:4-9a
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is one of four oracles in Isaiah called the Songs of the Servant.  The Jewish interpretation of these passages has long been that they apply to Israel as the servant of God.  However, for traditional Christian interpreters, the servant of God is Christ.

Analysis of the passage certainly seems to confirm a Christ-centered understanding of these verses.

The oracle is written in the first person, and the narrator declares that the Lord God has done three things for him:

• The Lord Yahweh has given me the tongue of those who are taught
     that I may know how to sustain with words him who is weary.
  [The Servant can teach because he has been teachable, which he explains further in the next verse.]
• The Lord Yahweh has opened my ear,
  and I was not rebellious.
  I have not turned back.
• For the Lord Yahweh will help me.
  Therefore I have not been confounded.
  Therefore I have set my face like a flint,
  and I know that I shall not be disappointed.
  

The Servant credits the Lord with giving him the ability to speak words of comfort; the ability to listen to the Lord’s guidance and to obey him; and divine help even in the face of opposition and suffering, vindicating the Servant and his mission.

The message the Servant is given to speak is the teaching of one who sustains the weary.  This illustrates the Lord’s compassion for those who suffer.

The Servant knows what to say because he listens consistently to the voice of the Lord:

He wakens morning by morning,
he wakens my ear to hear as those who are taught.

Listening is not merely hearing what the Lord God has to say, but obeying it:

The Lord Yahweh has opened my ear,
and I was not rebellious.
I have not turned back.

What makes this obedience all the more poignant is the cost to the Servant.  As he obeys, he suffers:

I gave my back to those who beat me,
and my cheeks to those who plucked off the hair.
I didn’t hide my face from shame and spitting.

Historically, the nation of Israel suffered oppression and persecution even before they were conquered by Assyria and Babylon, and up to the present.  However, these words describing beating and cruel torment can also be applied to the treatment of Jesus upon his arrest in Jerusalem.  Just a reminder — these words were written perhaps 500 to 700 years prior to the events of Holy Week.

Finally, the Servant finds his vindication through the help of the Lord.  Despite abuse and oppression,  he expresses his utmost confidence that the Lord God will overcome his oppressors.  Therefore, the Servant is able to face his circumstances with firm resolve:

 I have set my face like a flint,
and I know that I shall not be disappointed.
 He who justifies me is near.
Who will bring charges against me?
Let us stand up together.
Who is my adversary?

The contrast between the Servant and his adversaries could not be more clear.  The Servant will prevail, but of his enemies he says:

Behold, they will all grow old like a garment.
The moths will eat them up.

This vivid image represents the transient nature of evil in the face of God’s enduring goodness.

APPLY:  

There is a kind of “theological correctness” that has crept into Biblical interpretation over the past century or so.  On the one hand, there is great merit to this effort.  Biblical scholars have reminded us that we must view Biblical passages in their original historical context, and not simply superimpose Christian presuppositions on the Old Testament.

On the other hand, however, the New Testament writers themselves view the Old Testament as their book, and they see Jesus as the fulfillment of the promises of God to the people of Israel.  Jesus himself is the Jewish Messiah, and is very aware of his connection with the Old Testament.  The majority of the New Testament writers are Jewish, and make a considerable effort to point out the connections between Old Testament prophecy and the life, death and resurrection of Jesus.

In Acts 3:13 Peter calls Jesus the servant of God.   When Jesus is arrested, he is subjected to abuses that are described in Isaiah 50:

Then they spit in his face and beat him with their fists, and some slapped him (Matthew 26:67).

 They spat on him, and took the reed and struck him on the head (Matthew 27:30).

So, when we as Christians read Isaiah 50:4-9, it is virtually impossible for us not to see Jesus in these lines. And this should give us great comfort.

Isaiah 50:4  tells us that this Servant speaks comforting words to the weary.  Jesus says:

Come to me, all you who labor and are heavily burdened, and I will give you rest (Matthew 11:28).

Isaiah 50:5 tells us that this Servant does not rebel.  Jesus listens to the voice of his Father, and obeys him, even unto death.  Paul says of Jesus:

So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.  For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous (Romans 5:18-19).

And finally, Paul quotes Isaiah 49:8 directly as he describes the help of the Lord:

Working together, we entreat also that you not receive the grace of God in vain, for he says,
“At an acceptable time I listened to you,
in a day of salvation I helped you.”
Behold, now is the acceptable time. Behold, now is the day of salvation.
(2 Corinthians 6:1-2).

RESPOND: 

I enjoy watching historical dramas that portray life in Victorian and Edwardian England in the 19th and early 20th century — for example, Victoria and Downton Abbey.

One aspect of life in those eras, at least in England, was very clear — there were definite class distinctions between the aristocracy and their servants.  Servants personally dressed their lords and ladies, made sure all their whims were met, and even became their confidants.  But servants were never regarded as the social equals of their employers.

This is what may make it difficult to understand how Jesus, the Lord of all Life, the Second Person of the Trinity, the Incarnate God — could be a servant!  We might rationalize it and say that Jesus is the Servant of God the Father.  And yet Scripture and Christian doctrine teach us is that Jesus is equal with God the Father — that though he is distinct in person, he is nonetheless of one being with the Father.  Yet he willingly humbles himself in order to serve:

[Jesus] existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men (Philippians 2:6-7).

The real mystery here is the reason Jesus took the form of a servant.   Jesus, the divine Son of God, washes the feet of his disciples to illustrate his servanthood and encourages them to follow his example (John 13:3-17).  But his servanthood also means that he is completely and absolutely self-sacrificial:

Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many (Matthew 20:27-28).

Servanthood, for Jesus, means that he came to die!

Perhaps a mother can understand the sacrifice involved in offering her own body for the life of her child in childbirth; or a soldier who is willing to lay down his life for a comrade in battle.  But Jesus has served and given his life for all who will turn to him in faith.

The Lord of lords and King of kings humbles himself in order to lift us up.  This is a miracle!

Lord, your suffering as the Servant of the Lord God has made it possible for me to be reconciled with you.  Thank you for doing for me what I could not do for myself.  Amen. 

PHOTOS:
“Isaiah 50 verses 4 to 9 SERVANT” uses this photo:
“crown of thorns” by .brioso. is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic license.

Gospel for February 28, 2021

START WITH SCRIPTURE:
Mark 8:31-38
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

In this passage Jesus “takes the gloves off” and issues a clear call to discipleship.  Although in the previous chapters he has certainly stirred up controversy with the Pharisees by forgiving sin and healing on the Sabbath, much of his ministry has been a positive display of his power — healing, casting out demons, teaching the way of the kingdom of God, feeding the multitudes, even walking on water!

It might have been understandable if the disciples had concluded that they would all ride into Jerusalem on the shoulders of the crowds and Jesus would be crowned king.

Right before this passage in which Jesus addresses the reality of the cross he has asked the disciples the famous questions “Who do men say that I am?” and “Who do you say that I am?” Peter’s declaration that “You are the Christ” certainly seemed to fit all the data that he had observed.

But now Jesus will disclose the hard truth — that his role as Messiah is to be the Suffering Servant.  The only road to glory is through the cross.

His disclosure that he will suffer and die in Jerusalem is not welcome news.  Peter, the very one who “discovers” the Messianic nature of Jesus, is the one who rebukes him for saying such scandalous things.  And Jesus must sharply rebuke Peter for failing to see things from God’s perspective.  How that must have stung, to have been praised one moment for his insight, and compared to Satan in the next!

And Jesus isn’t finished.  If there is a cross for him, there is also a cross for his followers.  Note that this message of the cross isn’t merely for the “inner circle” of the twelve — Jesus calls the crowd to him as well, and shares with them:

Whoever wants to come after me, let him deny himself, and take up his cross, and follow me.

This is a difficult paradox, that in order to find life there must be death, and only those who lose their life will gain it. Yes, Jesus will come in glory with the holy angels, but only after following the way of the cross.

Becoming a disciple requires self-denial, taking up the cross and following Jesus — not only in the feasts and the glory, but to the death.

APPLY:  

What does self-denial, the cross, and following Jesus look like in the life of the Christian?  Before Martin Luther’s breakthrough with the doctrine of justification by faith, he thought it meant severe asceticism, hair shirts and self-flagellation with whips.  His discovery of God’s grace set him free from such works of the flesh.

Still, there is a demand that comes with the Gospel. Dietrich Bonhoeffer declared in his book The Cost of Discipleship:

When Christ calls a man, he bids him come and die.

The death required is a death to sin and self-preoccupation.  Self-denial doesn’t mean merely giving up some luxury (like chocolate) during Lent, but saying no to self-centeredness so that we may say yes to Christ.

Taking up the cross doesn’t mean putting up with some physical affliction, or some difficult situation that is a part of one’s normal life — like diabetes or a cranky family member that one has to tolerate.  Taking up one’s cross is a decision to do the hard thing that may be required in order to obey Christ.  It is a choice.

Following Jesus means not only focusing on the good stuff — the healings and the glory — but obeying even when it costs us something.

As Bonhoeffer said:

Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession…Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

RESPOND: 

I confess I prefer self-indulgence to self-denial, comfort to the cross, and the Risen Christ to the Suffering Servant.

Oh, the meditation on the cross of Christ brings tears of grief and gratitude to my eyes, when I think of what my salvation cost Jesus.  But I would be dishonest if I didn’t admit that the thought of witnessing to a member of ISIS terrifies me; and reading about the hardships of a John Wesley or a Francis Asbury in spreading the Gospel in the face of stiff persecution or adversity make me realize how soft I really am!

Yes, I can fast on Wednesday and Friday; and visit the sick; and even occasionally go the extra mile for the transient or the homeless person who crosses my path. But if not for the sheer grace of Jesus Christ, I would be lost and pathetic.

I am now, and suspect will continue to be, a work in progress.  As my father used to say, “Please be patient.  God isn’t finished with me yet.”

Lord, I hear your clear call to self-denial, the cross, and what it means to follow you, and I confess that I am intimidated.  Dying to self doesn’t come easy.  I guess I will just have to admit that the only way that will happen is if you do it for me and in me.  And that is also a ministry of your grace.  Amen. 

 

PHOTOS:

“Take Up Your Cross” by Godly Sheep is licensed under a Creative Commons Attribution-NoDerivs 2.0 Generic license.

Epistle for May 3, 2020

START WITH SCRIPTURE:
1 Peter 2:19-25
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Peter reflects on the example of Christ as a model for those who suffer unjustly because of persecution.  This suggests that the Christians to whom he writes are beginning to suffer discrimination and worse because of their faith.

First, Peter commends those who suffer pain unjustly because of conscience toward God.  He points out that suffering for sin or crimes committed is no virtue — but to suffer for the sake of God is commendable.  We are reminded that Peter heard these teachings first from Jesus himself:

Blessed are those who have been persecuted for righteousness’ sake,
for theirs is the Kingdom of Heaven.
Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.  Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you (Matthew 5:10-12).

The key is that those who are commended are those who suffer unjustly for righteousness’ sake.

Second, Peter reminds his readers of the example of Christ:

For to this you were called, because Christ also suffered for us, leaving you an example, that you should follow his steps….

Of course, Jesus is unique.  He is the sinless one, the Messiah, who is able to commit himself completely to his Father.  Peter tells us that Jesus:

did not sin, “neither was deceit found in his mouth.” Who, when he was cursed, didn’t curse back. When he suffered, didn’t threaten, but committed himself to him who judges righteously;  who his own self bore our sins in his body on the tree….

Peter is referencing the famous Suffering Servant passage of Isaiah 53 as he describes the sufferings of Jesus.  This illustrates the direct connection that the apostles believed existed between the Hebrew Scriptures and their fulfillment in Jesus.  He quotes Isaiah 53:9 directly.  The full text says:

They made his grave with the wicked,
and with a rich man in his death;
although he had done no violence,
nor was any deceit in his mouth.

In addition, Peter’s allusion to Isaiah 53 includes his reference to the stripes, or scourging, of Jesus. This is the paradox of Christ’s atonement — that by his stripes we are healed.  Isaiah 53 also says that the sinners:

were going astray like sheep.

Peter has no doubt about the continuity of the Hebrew Scriptures with the Gospel.

And he applies Jesus’ suffering directly to himself and his readers — Jesus has borne our sins in his body on the tree, meaning that Jesus’ death is vicarious for those who believe in him.

And because of this vicarious death, there are superlative benefits to those who believe:

that we, having died to sins, might live to righteousness; by whose stripes you were healed.  For you were going astray like sheep; but now have returned to the Shepherd and Overseer of your souls.

These benefits are multi-layered.  Death to sin means that sin has been overcome by Jesus’ death on the cross.  Living to righteousness suggests that the believer begins to experience the grace of sanctification.  There is healing from sin, but also from other maladies.  And Peter uses a metaphor very common in Scripture — the sheep who were wandering have now returned to the Shepherd, who is Jesus.

APPLY:  

There are some passages of Scripture that Christians in the Western church struggle to understand.  1 Peter 2:19-25 is one of those passages.

Christians in Egypt, Syria, Iraq, the Philippines, China, North Korea, India, and many other nations understand this passage perfectly well.  They, like our predecessors in the early church, know what it is to suffer unjustly because of conscience toward God.

In the West, we do profess our faith in Christ who suffered for us and bore our sins in his body on the tree with supreme gratitude.  And we know what it is to be delivered from our sins, and to be healed by his stripes.  All of us who claim the name of Christ are called upon to die to sins, live to righteousness and return to our Shepherd and Overseer.

RESPOND: 

Peter calls upon us to follow Christ’s example, and follow his steps. For those of us who live in relative safety and security, the cross that we take up may take the form of service.

Always, we are to remember that our salvation and righteousness are the gift of God.  Although I am not a Roman Catholic, I find Pope Francis’ example to be edifying.  According to Cardinal Cupich, in Francis’s first interview after being elected Pope, he said “I am a sinner. This is the most accurate definition.  It is not a figure of speech.”  The Cardinal goes on to say that before hearing confessions in St. Peter’s Basilica, he kneels in confession himself.

All of us as Christians can see ourselves in Peter’s words:

For you were going astray like sheep; but now have returned to the Shepherd and Overseer of your souls.

Incidentally, the word Overseer in Greek is episkopos, which can also be translated as guardian, superintendent, or bishop.  Jesus is always ultimately our true Bishop.

Lord, suffering is bound to come in our lives.  Deliver me from committing evil that deserves to be punished.  If I suffer unjustly, deliver me from resentment and grudges, but help me to forgive instead of seeking to retaliate.  Help me to look to your example as my guide.  Amen.

PHOTOS:
“Follow in His Steps” by Amydeanne is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 2.0 Generic license.

Old Testament for April 5, 2020 (Liturgy of the Passion)

Note from Celeste:

Before we look at today’s lectionary reading, I’d like to draw your attention to my Holy Week Bible Study book.

Go and Find a Donkey is the latest installment of the Choose This Day Multiple Choice Bible Studies series.

The daily devotionals take 10-15 minutes and include:

• Scripture passage (World English Bible)
• Fun, entertaining multiple choice questions focused directly on the Scripture passage
• Short meditation that can be used as a discussion starter.

Use them on the suggested dates, or skip around.  Designed to be used during Holy Week, this nine-day Bible study takes you from Palm Sunday through Easter Monday.

Use this book personally during a coffee break or with the family in the car or at the breakfast table.

Order Go and Find a Donkey  today to prepare your family for this year’s Easter season!
CLICK HERE for Amazon’s Kindle book of Go and Find a Donkey.
CLICK HERE for Amazon’s Paperback of Go and Find a Donkey.

AND NOW, BACK TO TODAY’S LECTIONARY READING:

START WITH SCRIPTURE:
Isaiah 50:4-9a
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is one of four oracles in Isaiah called the Songs of the Servant.  The Jewish interpretation of these passages has long been that they apply to Israel as the servant of God.  However, for traditional Christian interpreters, the servant of God is Christ.

Analysis of the passage certainly seems to confirm a Christ-centered understanding of these verses.

The oracle is written in the first person, and the narrator declares that the Lord God has done three things for him:

• The Lord Yahweh has given me the tongue of those who are taught
     that I may know how to sustain with words him who is weary.
  [The Servant can teach because he has been teachable, which he explains further in the next verse.]
• The Lord Yahweh has opened my ear,
  and I was not rebellious.
  I have not turned back.
• For the Lord Yahweh will help me.
  Therefore I have not been confounded.
  Therefore I have set my face like a flint,
  and I know that I shall not be disappointed.
  

The Servant credits the Lord with giving him the ability to speak words of comfort; the ability to listen to the Lord’s guidance and to obey him; and divine help even in the face of opposition and suffering, vindicating the Servant and his mission.

The message the Servant is given to speak is the teaching of one who sustains the weary.  This illustrates the Lord’s compassion for those who suffer.

The Servant knows what to say because he listens consistently to the voice of the Lord:

He wakens morning by morning,
he wakens my ear to hear as those who are taught.

Listening is not merely hearing what the Lord God has to say, but obeying it:

The Lord Yahweh has opened my ear,
and I was not rebellious.
I have not turned back.

What makes this obedience all the more poignant is the cost to the Servant.  As he obeys, he suffers:

I gave my back to those who beat me,
and my cheeks to those who plucked off the hair.
I didn’t hide my face from shame and spitting.

Historically, the nation of Israel suffered oppression and persecution even before they were conquered by Assyria and Babylon, and up to the present.  However, these words describing beating and cruel torment can also be applied to the treatment of Jesus upon his arrest in Jerusalem.  Just a reminder — these words were written perhaps 500 to 700 years prior to the events of Holy Week.

Finally, the Servant finds his vindication through the help of the Lord.  Despite abuse and oppression,  he expresses his utmost confidence that the Lord God will overcome his oppressors.  Therefore, the Servant is able to face his circumstances with firm resolve:

 I have set my face like a flint,
and I know that I shall not be disappointed.
 He who justifies me is near.
Who will bring charges against me?
Let us stand up together.
Who is my adversary?

The contrast between the Servant and his adversaries could not be more clear.  The Servant will prevail, but of his enemies he says:

Behold, they will all grow old like a garment.
The moths will eat them up.

This vivid image represents the transient nature of evil in the face of God’s enduring goodness.

APPLY:  

There is a kind of “theological correctness” that has crept into Biblical interpretation over the past century or so.  On the one hand, there is great merit to this effort.  Biblical scholars have reminded us that we must view Biblical passages in their original historical context, and not simply superimpose Christian presuppositions on the Old Testament.

On the other hand, however, the New Testament writers themselves view the Old Testament as their book, and they see Jesus as the fulfillment of the promises of God to the people of Israel.  Jesus himself is the Jewish Messiah, and is very aware of his connection with the Old Testament.  The majority of the New Testament writers are Jewish, and make a considerable effort to point out the connections between Old Testament prophecy and the life, death and resurrection of Jesus.

In Acts 3:13 Peter calls Jesus the servant of God.   When Jesus is arrested, he is subjected to abuses that are described in Isaiah 50:

Then they spit in his face and beat him with their fists, and some slapped him (Matthew 26:67).

 They spat on him, and took the reed and struck him on the head (Matthew 27:30).

So, when we as Christians read Isaiah 50:4-9, it is virtually impossible for us not to see Jesus in these lines. And this should give us great comfort.

Isaiah 50:4  tells us that this Servant speaks comforting words to the weary.  Jesus says:

Come to me, all you who labor and are heavily burdened, and I will give you rest (Matthew 11:28).

Isaiah 50:5 tells us that this Servant does not rebel.  Jesus listens to the voice of his Father, and obeys him, even unto death.  Paul says of Jesus:

So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.  For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous (Romans 5:18-19).

And finally, Paul quotes Isaiah 49:8 directly as he describes the help of the Lord:

Working together, we entreat also that you not receive the grace of God in vain, for he says,
“At an acceptable time I listened to you,
in a day of salvation I helped you.”
Behold, now is the acceptable time. Behold, now is the day of salvation.
(2 Corinthians 6:1-2).

RESPOND: 

I enjoy watching historical dramas that portray life in Victorian and Edwardian England in the 19th and early 20th century — for example, Victoria and  Downton Abbey.

One aspect of life in those eras, at least in England, was very clear — there were definite class distinctions between the aristocracy and their servants.  Servants personally dressed their lords and ladies, made sure all their whims were met, and even became their confidants.  But servants were never regarded as the social equals of their employers.

This is what may make it difficult to understand how Jesus, the Lord of all Life, the Second Person of the Trinity, the Incarnate God — could be a servant!  We might rationalize it and say that Jesus is the Servant of God the Father.  And yet Scripture and Christian doctrine teach us is that Jesus is equal with God the Father — that though he is distinct in person, he is nonetheless of one being with the Father.  Yet he willingly humbles himself in order to serve:

[Jesus] existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men (Philippians 2:6-7).

The real mystery here is the reason Jesus took the form of a servant.   Jesus, the divine Son of God, washes the feet of his disciples to illustrate his servanthood and encourages them to follow his example (John 13:3-17).  But his servanthood also means that he is completely and absolutely self-sacrificial:

Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many (Matthew 20:27-28).

Servanthood, for Jesus, means that he came to die!

Perhaps a mother can understand the sacrifice involved in offering her own body for the life of her child in childbirth; or a soldier who is willing to lay down his life for a comrade in battle.  But Jesus has served and given his life for all who will turn to him in faith.

The Lord of lords and King of kings humbles himself in order to lift us up.  This is a miracle!

Lord, your suffering as the Servant of the Lord God has made it possible for me to be reconciled with you.  Thank you for doing for me what I could not do for myself.  Amen. 

PHOTOS:
“Isaiah 50 verses 4 to 9 SERVANT” uses this photo:
“crown of thorns” by .brioso. is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic license.

Old Testament for April 14, 2019 (Liturgy of the Passion)

START WITH SCRIPTURE:
Isaiah 50:4-9a
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is one of four oracles in Isaiah called the Songs of the Servant.  The Jewish interpretation of these passages has long been that they apply to Israel as the servant of God.  However, for traditional Christian interpreters, the servant of God is Christ.

Analysis of the passage certainly seems to confirm a Christ-centered understanding of these verses.

The oracle is written in the first person, and the narrator declares that the Lord God has done three things for him:

• The Lord Yahweh has given me the tongue of those who are taught
     that I may know how to sustain with words him who is weary.
  [The Servant can teach because he has been teachable, which he explains further in the next verse.]
• The Lord Yahweh has opened my ear,
  and I was not rebellious.
  I have not turned back.
• For the Lord Yahweh will help me.
  Therefore I have not been confounded.
  Therefore I have set my face like a flint,
  and I know that I shall not be disappointed.
  

The Servant credits the Lord with giving him the ability to speak words of comfort; the ability to listen to the Lord’s guidance and to obey him; and divine help even in the face of opposition and suffering, vindicating the Servant and his mission.

The message the Servant is given to speak is the teaching of one who sustains the weary.  This illustrates the Lord’s compassion for those who suffer.

The Servant knows what to say because he listens consistently to the voice of the Lord:

He wakens morning by morning,
he wakens my ear to hear as those who are taught.

Listening is not merely hearing what the Lord God has to say, but obeying it:

The Lord Yahweh has opened my ear,
and I was not rebellious.
I have not turned back.

What makes this obedience all the more poignant is the cost to the Servant.  As he obeys, he suffers:

I gave my back to those who beat me,
and my cheeks to those who plucked off the hair.
I didn’t hide my face from shame and spitting.

Historically, the nation of Israel suffered oppression and persecution even before they were conquered by Assyria and Babylon, and up to the present.  However, these words describing beating and cruel torment can also be applied to the treatment of Jesus upon his arrest in Jerusalem.  Just a reminder — these words were written perhaps 500 to 700 years prior to the events of Holy Week.

Finally, the Servant finds his vindication through the help of the Lord.  Despite abuse and oppression,  he expresses his utmost confidence that the Lord God will overcome his oppressors.  Therefore, the Servant is able to face his circumstances with firm resolve:

 I have set my face like a flint,
and I know that I shall not be disappointed.
 He who justifies me is near.
Who will bring charges against me?
Let us stand up together.
Who is my adversary?

The contrast between the Servant and his adversaries could not be more clear.  The Servant will prevail, but of his enemies he says:

Behold, they will all grow old like a garment.
The moths will eat them up.

This vivid image represents the transient nature of evil in the face of God’s enduring goodness.

APPLY:  

There is a kind of “theological correctness” that has crept into Biblical interpretation over the past century or so.  On the one hand, there is great merit to this effort.  Biblical scholars have reminded us that we must view Biblical passages in their original historical context, and not simply superimpose Christian presuppositions on the Old Testament.

On the other hand, however, the New Testament writers themselves view the Old Testament as their book, and they see Jesus as the fulfillment of the promises of God to the people of Israel.  Jesus himself is the Jewish Messiah, and is very aware of his connection with the Old Testament.  The majority of the New Testament writers are Jewish, and make a considerable effort to point out the connections between Old Testament prophecy and the life, death and resurrection of Jesus.

In Acts 3:13 Peter calls Jesus the servant of God.   When Jesus is arrested, he is subjected to abuses that are described in Isaiah 50:

Then they spit in his face and beat him with their fists, and some slapped him (Matthew 26:67).

 They spat on him, and took the reed and struck him on the head (Matthew 27:30).

So, when we as Christians read Isaiah 50:4-9, it is virtually impossible for us not to see Jesus in these lines. And this should give us great comfort.

Isaiah 50:4  tells us that this Servant speaks comforting words to the weary.  Jesus says:

Come to me, all you who labor and are heavily burdened, and I will give you rest (Matthew 11:28).

Isaiah 50:5 tells us that this Servant does not rebel.  Jesus listens to the voice of his Father, and obeys him, even unto death.  Paul says of Jesus:

So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.  For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous (Romans 5:18-19).

And finally, Paul quotes Isaiah 49:8 directly as he describes the help of the Lord:

Working together, we entreat also that you not receive the grace of God in vain, for he says,
“At an acceptable time I listened to you,
in a day of salvation I helped you.”
Behold, now is the acceptable time. Behold, now is the day of salvation.
(2 Corinthians 6:1-2).

RESPOND: 

I enjoy watching historical dramas that portray life in Victorian and Edwardian England in the 19th and early 20th century — for example, Victoria and  Downton Abbey.

One aspect of life in those eras, at least in England, was very clear — there were definite class distinctions between the aristocracy and their servants.  Servants personally dressed their lords and ladies, made sure all their whims were met, and even became their confidants.  But servants were never regarded as the social equals of their employers.

This is what may make it difficult to understand how Jesus, the Lord of all Life, the Second Person of the Trinity, the Incarnate God — could be a servant!  We might rationalize it and say that Jesus is the Servant of God the Father.  And yet Scripture and Christian doctrine teach us is that Jesus is equal with God the Father — that though he is distinct in person, he is nonetheless of one being with the Father.  Yet he willingly humbles himself in order to serve:

[Jesus] existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men (Philippians 2:6-7).

The real mystery here is the reason Jesus took the form of a servant.   Jesus, the divine Son of God, washes the feet of his disciples to illustrate his servanthood and encourages them to follow his example (John 13:3-17).  But his servanthood also means that he is completely and absolutely self-sacrificial:

Whoever desires to be first among you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many (Matthew 20:27-28).

Servanthood, for Jesus, means that he came to die!

Perhaps a mother can understand the sacrifice involved in offering her own body for the life of her child in childbirth; or a soldier who is willing to lay down his life for a comrade in battle.  But Jesus has served and given his life for all who will turn to him in faith.

The Lord of lords and King of kings humbles himself in order to lift us up.  This is a miracle!

Lord, your suffering as the Servant of the Lord God has made it possible for me to be reconciled with you.  Thank you for doing for me what I could not do for myself.  Amen. 

PHOTOS:
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