CYPRESSWOOD CHURCH OF CHRIST
September 6, 2009
25424 Aldine-Westfield, Spring, TX. 77373
www.blakehart.com/cypresswoodbulletin.htm
www.cypresswoodchurchofchrist.com
THANKSGIVINGS AND REQUESTS:
God’s will for our congregation Various friends, relatives and co-workers
Our nation, military, and leaders Reflect God’s glory
HAPPY LABOR DAY!
THE OLD IN THE NEW (2)
“A bruised reed he will not break, and a smoldering wick he will not snuff not, till he leads justice to victory” (Matthew 12:20).
Let’s spend a little time looking at Isaiah in Matthew. Several things are important here. Matthew uses other Old Testament books than Isaiah but Isaiah appears to be the one used most. Matthew was written after the resurrection of Jesus to Jewish believers and God fearing people telling the story of the Messiah. The Gospel is intended to teach us how to live in Christ. Matthew had benefited from Jesus explaining scripture after the resurrection (see Luke 24:27, 44-45).
One other point is important and that concerns the context of the Old Testament texts. Up until Jesus caused His followers to understand scripture after the resurrection, many of the texts that we see as Messianic were not considered such. They looked at the context of the prophets which we need to keep in mind. For instance, if the text referred to one like David coming, then the Jewish scholars considered that Messianic. But the Messiah was not considered a suffering servant as seen in Isaiah 53 until revealed in Christ. Matthew either looks at texts that directly or indirectly refer to Jesus as the Messiah. We will highlight a few of the many references (1).
The most famous text in Matthew that comes from Isaiah is 1:23 where Matthew quotes Isaiah 7:14 stating that the virgin will conceive and they will call His name Immanuel, which means God with us. Matthew is the one who tells us that this is a fulfillment of scripture. The context of the text in Isaiah begins in 7:1 and runs through 9:7. Ahaz is an unfaithful king who refuses to trust God. The message throughout the context is that God will deliver Israel. Before the child of the virgin is able to tell right from wrong, Israel will be saved. Some think that this child could be that of the prophet (see Isaiah 8). In chapter 9:1-2, we find another text quoted in Matthew and in 9:6-7, we have an allusion to Jesus. There is certainly much more to this. We want to keep Isaiah’s historical context in mind and also the New Testament view of Jesus as it relates to Isaiah as well.
An allusion to Isaiah is found in the coming of the Magi or Wise Men in Matthew 2. Isaiah 60:3 states that “Nations will come to your light, and kings to the brightness of your dawn.” Isaiah 40-66 was written to a nation returning from captivity by Isaiah one hundred years before the Babylonian captivity. Among those chapters are what is known as servants texts, Isaiah 53 being the most familiar. Let’s look at two.
In Isaiah 42, Isaiah is addressing the subject of justice and Israel’s lack thereof. Idolatry had become a problem in Israel and it was affecting their relationship to God. God was going to send His servant - unclear in Isaiah who that was - to bring justice and mercy to God’s people. In Matthew 12, two events happen on the Sabbath; Jesus and His disciples eat grain from a field and He heals a man with a shriveled hand. This angers the Pharisees to such an extent that they go out and plot how to kill Him (verse 14). Matthew then quotes Isaiah 42:1-4. Notice some ideas found in the quote. “I will put my Spirit on him” comes from Jesus’ baptism. “He will proclaim justice to the nations” clearly shows that while Jesus spoke to Israel, more was in view (see Matthew 28:18-20). We see mercy in 12:20 and this will continue until justice is led to victory. Justice is a major theme in the prophets. Justice used in Matthew in this context means to make right. The healing of the man is to give us a glimpse into the world that is coming where there will be no disease or deformity.
Matthew uses Isaiah 53 in the same way in the context of healing. In Matthew 9:14-17, Jesus is healing many and casting out demons. That was done to fulfill scripture: “He took up our infirmities and bore our diseases,” quoting Isaiah 53:4. We usually read Isaiah 53 in the context of the cross but it appears Matthew has a broader view in mind. Making right what has been the corrupted or cracked image of God seems to be in view. Also in view in Isaiah 53 is an echo to the resurrection. “After he has suffered, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities” (53:11). Again there is a connection to justice here, and being made right or justified by His sacrificial death.
There are many more allusions or echoes to Isaiah in Matthew as well as direct references. Matthew 15 quotes Isaiah 29:13 in what is an almost similar situation. The “woes” of Matthew 23 echo Isaiah 5 and the vineyard of Isaiah 5 is seen in a parable or two. The Spirit is seen in a number of texts from Isaiah echoing Jesus (43:16-28). The stubbornness of the people is seen in Matthew 13:14-15 and Isaiah 6:9-10. These are just some of the many echoes and references seen.
A final one is Matthew 28:18-20. Peter Wilkinson finds at least thirty-six references or echoes to the gospel or good news being taken to the nations in Isaiah. Remember that during Jesus’ ministry, some opposed Jesus because of His references to the Gentiles. The Gentiles were hated by the Jews because of centuries of occupation, often hostile. Then the early church debated whether Gentile converts had to become Jews. It is clear from all those references that God was concern with His entire creation and not just with one nation. The understanding came after the resurrection as these thoughts were revealed to the Apostles.
As I said last week, it is an exciting time in Biblical studies.
George B. Mearns
(1) Some of this material comes from Peter Wilkinson, Isaiah and Matthew’s Gospel, www.opensourcetheology.net copied 6/22/09.