CYPRESSWOOD CHURCH OF CHRIST
November 1, 2009
25424 Aldine-Westfield, Spring, TX. 77373
www.blakehart.com/cypresswoodbulletin.htm
PRAISE AND PETITIONS:
God’s
will for our congregation Various
relatives, friends and co-workers
Special prayers for Muriel Mearns
Our
nation, military and leaders Patience
in believing
CLOCKS GO BACK TODAY!
THE SERVANT OF ISAIAH
“Here is my servant, whom I uphold, my chosen one in whom I
delight. I will put my Spirit on him,
and he will bring justice to the nations” (Isaiah 42:1).
It
is difficult to imagine how the Jewish people would have felt living in Babylonian
captivity. The prophets had warned them
about the consequences of their disobedience, yet they failed to heed the
warnings. Now as they sit in captivity
away from everything that made them a people - the Temple, Jerusalem, the land
- they mourn for home. They are teased
by their captors to sing songs of Zion but they cannot do so (see Psalm
137). There are two prophets of
captivity. Daniel is among the elite
speaking to the Babylonians. Ezekiel is
reminding them of their sins. Neither
seems to be focused on their situation (1).
There situation is difficult if not almost hopeless.
Then
a scribe comes along and begins reading the prophet Isaiah. In particular he reads from Isaiah 40-55, a
text that beings with, “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem and proclaim to
her that her hard service has been completed” (Isaiah 40:1-2). That would get their attention. There is hope! Isaiah saw that one hundred years before the
captivity. As the scribe continues to
read, they hear about a servant in a number of places. The first is found in Isaiah 42:1-7. It is here that they will learn some
important facts to rebuild their relationship with Yahweh and the nation. How they identified the servant varies. He could be a leader or as some see it, the
nation itself (2).
There
are four aspects to the mission of the servant that Israel would have to focus
on (3). The first is that of
justice. The Biblical idea of justice is
putting things right. “It includes
putting an end to situations that are unfair, situations of exploitation and
violence, and restoring those who are the victims of such behavior” (4). Here is how Isaiah puts it: “Here is my
servant, whom I uphold, my chosen one in whom I delight. I will put my Spirit on him, and he will
bring justice to the nations…A bruised reed he will not break, and a smoldering
wick he will not snuff out. In
faithfulness he will bring forth justice; he will not falter or be discouraged
till he establishes justice on earth. In
his teachings the islands will put their hope” (42:1, 3-4). This is a powerful statement.
First
we see that he will support the weak and struggling. The bruised reed is one that is bent in half
but rather than tearing it off, the servant will restore it to its
purpose. The smoldering wick needs not
to be blown out but to be encourage to give light again. Israel needed to understand that their
situation will be redeemed by God (see Isaiah 40). Matthew stated that he, the servant, “will
lead justice to victory.” God’s
intent is to make or put to the right what needs it. When we read the prophets, we see concern for
the widows, orphans, the poor, even the alien.
We see from another quote used by Jesus from Isaiah 61:1-2 that there
would be proclamation of the good news to the poor, that the blind will see,
that freedom would come to the captives, and prisoners released from darkness
(5). You can see why the captives would
be excited about the servant. We can
also see why the people of Jesus’ day would also be excited, looking for
justice when the saw none, even from the religious leaders. That Messianic expectation was strong and
texts like this encouraged it.
Second,
the mission of the servant extended beyond Israel. The islands (Isaiah’s word) or nations
(Matthew’s) would find justice as well.
We can look around and see injustice.
Dictators abuse their peoples.
Disease ravages populations. The
innocent are imprisoned. Innocent people
die because of the fanatical behavior of extremists. We see politicians abuse their power and
position and walk away wealthy without any penalty, reelected time and time
again. People climbing the ladder of
success step on and abuse their power, all to get ahead. Murderers go free, rapists unfound, children
die from physical and mental abuse or aborted.
Jesus came as the Servant to put it all to the right when the new
heavens and earth appear and God calls into account all people.
The
second lesson from Isaiah 42:2-3 is that of compassion. “His method will not be to solve the problem
of the weak and poor by eliminating them but restoring them in compassionate
justice” (6). Jesus was often moved with compassion for the sick and blind, for
those who were people without shepherds.
God is moved by grace and mercy to those who struggle whether in
physical captivity or in spiritual captivity to sin. It has been Christians who have been moved
with compassion throughout history to help the weak. Babies were rescued from certain death after
being left outside to die unwanted.
Hospitals were established for the sick.
Schools were started to teach not only the Bible but sciences and great
literature. It is often Christians today
who send food to devastated areas and even go their with supplies to help
rebuild (7). Crisis pregnancy centers,
orphanages, and adoption agencies have been a part of Christian
compassion. Christians and conservatives
give far more than their liberal counterparts and are often hands on in working
with the outcasts or, as Patrick Mead says, the nobodies (8).
Third,
there is enlightenment. Isaiah says, “to
open eyes that are blind, to free captives from prison and to release from the
dungeon those who sit in darkness” (42:7).
The message is still important.
In the context of the servant texts of Isaiah 40-55 is a lengthy
discussion of idolatry. Those blinded by
sin needed to see that sin was the problem, and were given, at times
sarcastically, a description of their sins.
What did Jesus say to some? “Go
and sin no more.” They knew their
situation. Others needed to see their
hypocrisy, hence the parables to cause them to examine themselves.
Those
who advocate the social gospel often want to ignore sin. They are moved by compassion but also by
feelings, not wanting to hurt anyone. So
they sacrifice the idea of sin, and eventually salvation, and think that this
is how God acts. Keep in mind that in
Isaiah 40-55, he is writing to a people in captivity because of their lack of
compassion and disobedience. Like the
early advocates of the social gospel of the early 1900s, they lost their way,
and the modern advocates are heading in the same direction. Isaiah and Jesus both teach us that we can be
compassionate yet we also must speak of God’s redemptive work. All people are created in the image of God,
cracked as that image might be.
The
fourth aspect is that of liberation (42:7).
“Again, this would originally have brought joy to the exiles, to know
that their Babylonian prison would finally be opened to set them free” (9). God
in Christ has come to set us free (John 8:32).
We are free in Christ as a new creation, to begin living as God as
intended from the beginning.
There
are other aspects to the servant. In
Isaiah 49, the servant would challenge the nation to be a light to the
world. “And now the Lord says - he
who formed me in the womb to be his servant to bring Jacob back to himself…he
says: It is too small a thing for you to be my servant to restore the tribes of
Jacob and bring back those of Israel I have kept” (49:5-6). Israel will be restored and there would be
joy in Jerusalem again. But there is
more. “I will also make you a light
for the Gentiles that my salvation may reach to the ends of the earth”
(49:6). The nations would be invited
into this salvation. “Beginning from
Jerusalem” and going out into the world so we are told by the New Testament
writers. We are the light to the
world. We send out our missionaries
whose mission it is to present the Light of the world to those in darkness.
But
the mission of the Servant and His servants will be costly. “The Sovereign Lord has opened my ears; I
have not been rebellious, I have not turned away. I offer my back to those who beat me, my
cheeks to those who pulled out my beard; I did not hide my face from mocking
and spitting. Because the Sovereign Lord
helps me, I will not be disgraced.
Therefore have I set my face like flint, and I know I will not be put to
shame” (Isaiah 50:5-7). We often
hear of the struggles of missionaries in material terms and sometimes
physically as well. There are dangers
but they share this with the Servant.
Some missionaries to New Guinea relate an incident that occurred there. A doctor driving along accidentally hit a
person. He stop to give aid and was
beaten to death because the culture was such that any blood caused people to go
into a frenzy. My father-in-law was in
an accident with a local but fortunately was rescued before anyone came along
and saw the blood (10). Our brothers and
sisters face danger in presenting the good news of Jesus, just as the Servant
was beaten.
The
last text of the Servant is found in the familiar Isaiah text of
52:13-53:12. This text, often quoted or
alluded to in the New Testament and applied to Jesus, describes the suffering
Servant, something unexpected in the world of Jesus. The Messiah was expected to be a conquering
King, not One who would suffer on a cross.
Yet He became the very Conqueror that they desired. Isaiah describes the Servant as one who took
our sins on Himself, suffered and died.
Verses 5-6 graphically portray this.
His purpose was to make atonement for sin thus bringing about justice,
compassion, enlightenment, and liberation.
We find near the end of the text the idea of the resurrection. “Yet it was the Lord’s will to crush him
and cause him to suffer, and though the Lord makes his life an offering for
sin, he will see his offspring and prolong his days…After he has suffered, he
will see the light of life and be satisfied…” (53:10-11). Resurrection is in view here. And why not!
Both prophets of captivity, Daniel (chapter 12) and Ezekiel (chapter 37)
speak of resurrection.
In
Jesus we see the fulfillment of these servant texts. Jesus would bring justice, the putting to the
right what needed to be. It was seen in
His words and actions. Just think of the
healings. What was there purpose? We often think in terms that they proved His
words, and there is truth in that. But
He was also giving us a glimpse into the future and what was intended for us;
not sickness nor disease. He would show
it also in His relationships. “’Blessed
are those who hunger and thirst for justice,’ he said. ‘Seek first the kingdom of God and his
justice’ (Mt. 5:6; 6:33, my translation)” (11).
Jesus
was moved with compassion. He spoke and
acted among the marginalized, the nobodies of His day: the sick, women,
children, prostitutes, tax collectors, and Gentiles. He was a friend of sinners. He touched lepers, raised the dead, and ate
with the dreaded “sinners.” He spoke
about the forgiveness of sins and showed He had the authority to do that by
healing people. He talked with a
Samaritan woman at a well, shocking even His followers, yet brought light to
her life.
Enlightenment
came through Jesus. He opened the eyes
of the blind, both physically and spiritually.
He spoke of forgiveness and judgment, about His mission and purpose both
for Israel and the world, and “about how life was to be lived by those who
submitted to the reign of God” (12).
Liberation
came through Jesus as well. Sick people
were liberated from their sickness giving us a glimpse into the new heavens and
the new earth. Jesus, unlike the
religious leaders of the day, would carry their burdens (Matthew 11:28-30),
thus giving them rest from their labors (13).
Demons fled, loneliness became friendship, fellowship and relationship,
and sin was dealt with through His death.
We
have that mission today. The good news
involves justice, compassion, enlightenment, and liberation. What a message we have to spread throughout
the world as we live in Christ as lights!
And we are not alone. God has
given us help through His Holy Spirit.
“Filled with the Holy Spirit (as Luke stresses often), Jesus ate and
drank with the poor and the marginalized, fed the hungry, talked with children,
taught the crowds, comforted the bereaved, restored the ostracized, released
the demon-oppressed, challenged the rich and the authorities, brought people
forgiveness of sins, healed relationships as well as bodies, and in all of this
declared that God reigns - here and now, and still to come. And all of this was part of his anointed
mission” (14). Jesus sent out the
apostles with the same mission, “And with that breathed on them and said,
‘Receive the Holy Spirit’” (John 20:21-22).
He sent them and with the Holy Spirit given to us, He sends us out to
proclaim the good news of the Servant of Isaiah. We have received the Spirit at our baptism
(Acts 2:38; Titus 3:3-8) and His Spirit fills and guides us (Romans 8:9-11;
Galatians 5:22-25). We are not alone in
our mission. Isaiah gave hope to the
exiles that they would return and God has given us hope, not only of His
return, but of a new environment in the new heavens and the new earth. God be praised!
George
B. Mearns
(1)
Both Daniel and Ezekiel do address the future and the return of a remnant of
the people to Israel.
(2)
Matthew identifies Jesus as the servant in Matthew 12:15-21, quoting Isaiah 42.
(3)
Thoughts for this come from Christopher J.H. Wright, Knowing the Holy Spirit
Through the Old Testament, IVP. 2006, p. 106ff.
(4)
Wright, ibid., p. 107.
(5)
See Luke 4:17-18 and the application and reaction after this.
(6)
Wright, ibid., p. 108.
(7)
Think of the responses to Hurricane Katrina and the tsunami in the Indian Ocean
several years ago.
(8)
Brother Mead and the Rochester church of Christ in Rochester, Michigan often
set up in a local park to feed the poor.
One person commented to him that they appreciate their service. Asked why, he said that they, unlike others,
looked into their eyes. This is being
moved with compassion.
(9)
Wright, ibid., p. 108.
(10)
This was related to us by my father-in-law Joe Reynolds and is co-worker Curtis
Harrison, whose son was in the vehicle when it slid off a wet and muddy
mountain road.
(11)
Wright, ibid., p. 114.
(12)
Wright, ibid., p. 115.
(13)
Maybe a Sabbath rest is in view here as expressed by the Hebrew writer in
chapters 3-4.
(14)
Wright, ibid., p. 119.