The Weak and the Strong (Romans 14:1–15:13): Part 7 of 7

The Example of Christ

“Therefore welcome one another as Christ has welcomed you,¹ for the glory of God” (Romans 15:7, ESV).

“Therefore” [διό] initiates the conclusion of this section (14:1–15:13),² which is bracketed on each end (inclusio) between the dual occurrence of the compound verb προσλαμβάνω (“receive,” “accept,” “welcome”): “As for the one who is weak in faith, welcome him …. for God has welcomed him” (14:1, 3); “Therefore welcome one another as Christ has welcomed you …” (15:7). Having a loving and welcoming spirit in line with God’s and exemplified in Christ is here enjoined on both the strong and the weak, whether Jew or Gentile, not for any self-serving purpose but “for the glory [δόξα] of God” (cf. vv. 6, 9; 3:7; 4:20; 11:36; 16:27). Just as Christ has welcomed, for God’s glory, both strong and weak, Gentile and Jew, they ought to welcome each other as a joint expression of glorifying God.³   

“For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy” (Romans 15:8-9a). 

The prefatory “For I tell [you]” [λέγω γὰρ] indicates that what follows is “a solemn doctrinal declaration … ‘For I declare’,”⁴  summarizing what Christ has done for both Jewish and non-Jewish people. “Christ” (the messianic figure of OT prophecy)⁵ has become [γεγενῆσθαι, perfect tense]—in the past with lasting effects in the present—a “servant” [διάκονος] …⁶ Rather than “to” the circumcised (ESV, NASB, NKJV), the genitival construction περιτομῆς is “of the circumcision” (ASV, CSB, ISV, KJV, LSV, MSB, NET, NIV, NRSV), positioning Christ’s servanthood in the context of historical Judaism, whether in the ablatival sense, “from [the] circumcision,” or adjectival, “characterized by circumcision” or “a circumcised servant.”⁷ Christ not only ministered to the Jews,⁸ he was a Jew (cf. 1:3; 9:5),⁹ even though his gracious outreach extends to “all the nations” (1:5; 16:26), “to the Jew first and also to the Greek” (1:16; 2:10; 10:12).¹⁰

Seeing that physical circumcision (3:1-2) was the centuries-old sign of the covenant God had established with Abraham and his descendants (4:10-12),¹¹ the label “circumcised” or “circumcision” [περιτομή] (cf. 3:30; 4:9a)¹² is used here—as opposed to the racial/religious designation “Jew”¹³ or nationalistic/theological term “Israel”¹⁴—indicative of an ethnic and social identity that is legitimately maintained in Christ. Even so, God’s love and blessings are intended for both “the circumcised” and “the uncircumcised” (3:29-30; 4:9-12; cf. 2:25-29; 3:22-26), although physical circumcision is no longer a doctrinal mandate or fellowship issue (1 Cor. 7:19; Gal. 5:6; 6:15; Col. 3:11). 

The reason for Christ’s service among, as, and to the circumcised is “to show God’s truthfulness” [ὑπὲρ ἀληθείας θεοῦ], i.e., “for the sake of God’s faithfulness,” “in order to show that God is faithful,” or “in order to show that God’s promises are true.”¹⁵ This serves a twofold purpose: (a) “to confirm [βεβαιόω]¹⁶ the promises given to the patriarchs,” and (b) “in order that the Gentiles might glorify God for his mercy.”¹⁷ On glorifying God, see vv. 6, 7. Divine promises were not for the sole benefit of physical Israel but have consistently included all nations (cf. 4:13-25; 9:3-8; 11:28-36),¹⁸ particularly the extension of God’s “mercy” [ἔλεος] (cf. 9:23-24; 11:30-32). 

Scriptural Confirmation

“As it is written, ‘Therefore I will praise you among the Gentiles, and sing to your name.’ And again it is said, ‘Rejoice, O Gentiles, with his people.’ And again, ‘Praise the Lord, all you Gentiles, and let all the peoples extol him.’ And again Isaiah says, ‘The root of Jesse will come,even he who arises to rule the Gentiles; in him will the Gentiles hope’” (Romans 15:9b-12).

On the “as it is written” formula, see comments v. 3. Christ has fulfilled the expectations of the prophetic scriptures, accepting all who comprise his emblematic body, both Jewish Christians (v. 8) and Gentile Christians (vv. 9-12), glorifying God together as a summation of the overall message of Romans. Scriptural confirmation from the LXX is provided by a progression of quotations across the entire OT canon, from the Law (Deut. 32:43), the Prophets (Isa. 11:10), and the Writings (Psa. 18:49 [17:50 LXX]; 117:1 [116:1 LXX]).¹⁹

First, Psalm 18:49, a psalm of David, praises Yahweh “among … Gentiles” [ἐν ἔθνεσιν] for deliverance from Israel’s enemies. Next, Deuteronomy 32:43 includes “Gentiles” [ἔθνη] in praising Yahweh among his people. The last two passages are focused outside of Israel. Psalm 117:1 envisions “all” the “Gentiles” [πάντα τὰ ἔθνη] and “all the peoples” [πάντες οἱ λαοί] praising and extoling Yahweh, while Isaiah 11:10 pictures the messianic “root of Jesse” ruling over “Gentiles” [ἐθνῶν] as “Gentiles” [ἔθνη] hope in him. This is “right at the final climax of the long argument of Romans …. [and] closes the enormous circle that began with Romans 1.3-4, where Paul looks for all the world as though he is giving a deliberate summary of what his ‘gospel’ actually contains.”²⁰

“May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope” (Romans 15:13).²¹

With another prayer-wish (cf. vv. 5-6, 33), combining “invocation and exhortation,”²² Paul closes not only this section but the entire body of the letter with a statement that begins and ends with “hope” [ἐλπίς]. While God is “the God of endurance and encouragement” (v. 5)²³ and “the God of peace” (v. 33), he is here described as “the God of hope” [ὁ θεὸς τῆς ἐλπίδος], immediately following the scripture citation of v. 12 ending with the word “hope.” He is the source, sustainer, and object of hope,²⁴ accessed through Jesus Christ,²⁵ to “fill” [πληρόω]²⁶ our hearts with “joy” and “peace” (cf. 5:1-5). The concept of “joy” [χαρά],²⁷ as Paul understands it, is not a fleeting emotion or temporary feeling of happiness but a confident and abiding gladness of spirit assured of God’s promises and springing from the above mentioned hope (cf. 12:12). It is inseparably linked to “peace” [εἰρήνη]²⁸ (cf. 14:17), which begins with God (v. 33; cf. 5:1) and extends to relationships within Christ’s body and beyond (cf. 12:18; 14:19). 

Appreciating the critical role of faith,²⁹ these spiritual blessings are “in [ἐν] believing,” the present active infinitive form of the verbal πιστεύω (cf. 1:5, 16). This leads or enables [εἰς - “unto” or “for”] “you” plural [ὑμᾶς] (Christians) to “abound” or “overflow” [περισσεύειν] (cf. 3:7; 5:15) “in the hope” [ἐν τῇ ἐλπίδι] (of previous [recurring] reference),³⁰ which is “in” [ἐν] “power” [δύναμις], another frequently mentioned feature of Romans.³¹

In a miraculous sense, the gospel message [εὐαγγέλιον] that Paul preached was confirmed “in [ἐν] power of signs and wonders, in [ἐν] power of [the] Spirit …” (v. 19), which is the same divine “power” behind the extraordinary miracle of Christ’s resurrection, exaltation, and enthronement as messianic king (1:4). Yet the same descriptive term is employed for the salvific “power” invested in the gospel itself (1:16), through which God’s power is effected.³² With the verb form [δύναμαι] Paul also affirms that Christians are “able” [δυνάμενοι], with God’s provisions, to do what they are otherwise incapable of doing (15:14), because God himself is “able [δυναμένῳ] to strengthen you according to my gospel and the preaching of Jesus Christ …” (16:25a).

The prayer-wish further “begins and ends with the accent upon divine agency and resource,”³³ as the God of hope initiates the process and the power is “of [the] Holy Spirit” [πνεύματος ἁγίου], another familiar theme in Romans.³⁴ Besides the miraculous operation (noted above), the apostle also highlights the Spirit’s indwelling (5:5; 8:9), intercession (8:16, 26-27; 9:1), and revelatory and instrumental work (8:14; 15:14-19), particularly in providing hope through the scriptures (15:4; cf. 1:1-6, 15-17; 4:22-25; 6:17-18; 10:8; 16:25-27). For further commentary, see 5:1-5 and 14:17-19.

--Kevin L. Moore

Endnotes:

     ¹ The reading “you” [ὑμᾶς] has better and broader textual support than “us” [ἡμᾶς] and is in harmony with the other instances of the second person plural in the context (contra BMT, TR).

     ² See C. E. B. Cranfield, Romans 2:729. It has also been argued that this verse signals a conclusion to the themes Paul has addressed in the entire letter (C. Bartholomew, “Paul and Caesar,” in A Royal Priesthood 3:173-93; T. R. Schreiner, Romans 753). 

     ³ C. K. Barrett, Romans 270; J. D. G. Dunn, Romans 2:846. It is commonly maintained “that the division between the weak and the strong with which Paul has been concerned in this section was also, to a large extent at any rate, a division between Jewish and Gentile Christians” (C. E. B. Cranfield, Romans 2:740-41).

     ⁴ C. E. B. Cranfield, Romans 2:740. Note also Rom. 12:3, and compare 9:1; 10:18, 19; 11:1, 11; 12:3. See also Matt. 5:18, 20; 10:23; 13:17; 17:20; 18:10; 23:39; Luke 3:8; 10:24; 14:24; 22:16, 18, 37.

     ⁵ Concerning messianic undertones, “we think it unlikely that Paul ever used the word [Χριστός] (whether with or without the article) as a mere proper name without any consciousness of its titular character” (C. E. B. Cranfield, Romans 2:732 n.5). Note the concentrated use of the Greek term for Messiah in this section (14:9, 15, 18; 15:3, 5, 6, 7, 8), extending through the rest of the letter (15:16, 17, 18, 19, 20, 29, 30; 16:3, 5, 7, 9, 10, 16, 18, 24, 25, 27), for a combined total of twenty-five times in these last three chapters, compared to twenty-three times in the first seven chapters and eighteen times in chaps. 8–13.

     ⁶ Matt. 20:26-28; 23:10-11; Mark 9:35; 10:42-45.

     ⁷ See D. B. Wallace, Greek Grammar Beyond the Basics 76-112.

     ⁸ Matt. 10:5-6; 15:24; Mark 10:45. 

     ⁹ Matt. 1:1-17; Mark 1:44; Luke 2:21-27; 3:23-38; Gal. 4:4-5. “Christ was a Jew, both to confirm God’s faithfulness to the Jews, and to open the door of grace and faith to the Gentiles, in fulfillment of God’s overall purpose as indicated in Scripture” (J. D. G. Dunn, “Romans” in DPL 850).

     ¹⁰ On Christ’s ministry beyond the boundaries of Judaism, see K. L. Moore, “Beyond the Jordan,” Moore Perspective (9 June 2021), <Link>.

     ¹¹ Gen. 17:1-14; see also Gen. 34:14; Ex. 12:48; Judg. 14:3; 15:18; 1 Sam. 14:6; 17:26, 36; 31:4; 2 Sam. 1:20; 1 Chron. 10:4; Isa. 52:1; Jer. 9:26; Ezek. 28:10; 31:18; 32:19-32; 44:7, 9.

     ¹² Cf. also Acts 11:3; Gal. 2:7-12; Eph. 2:11; Phil. 3:5; Col. 4:11; Tit. 1:10. The verb περιτέμνω (1 Cor. 7:18; Gal. 2:3; 5:2, 3; 6:12, 13; Col. 2:11) does not occur in Romans. 

     ¹³ See Rom. 2:28-29; cf. 1:16; 2:9, 10, 17, 28, 29; 3:1, 9, 29; 9:24; 10:12.

     ¹⁴ See Rom. 9:4; cf. also 9:6, 27, 31; 10:19, 21; 11:1-2, 7, 11, 25, 26.

     ¹⁵ C. E. B. Cranfield, Romans 2:741; D. J. Moo, Romans 877; BDAG 1030.

     ¹⁶ The verb βεβαιόω is used to prove the reliability of promises by their fulfillment (BDAG 172-73; cf. C. E. B. Cranfield, Romans 2:741 n.5); note also the adj. βέβαιος in Rom. 4:16. Elsewhere Paul employs this verb in 1 Cor. 1:6, 8; 2 Cor. 1:21; Col. 2:7. Outside of Paul, only in Mark 16:20; Heb. 2:3; 13:9.

     ¹⁷ The sense here appears to be, “because of the mercy that he has shown to them” (D. J. Moo, Romans 878).

     ¹⁸ Note 1 Kings 8:38-43; 1 Chron. 16:7-36; Isa. 2:1-4; 9:1-2; 42:1-6; 49:6; 51:4; Jer. 16:19-20; Jonah 1:1–4:11; Mic. 4:1-4; Hab. 2:4, 14, 20; Zech. 8:20-23; et al. “In the Psalms there are seventy-six references to the ‘nations’, even though the Psalms are part of the worship of Israel. And if you add references to ‘all the earth’ and ‘the peoples’ it is quite startling to see how much the Psalms teach us of God’s concern for all mankind” (M. Griffiths, What on Earth Are You Doing? 12). See, e.g., Psa. 22:27-28; 33:5-12; 57:9; 66:7; 67:1-7; 72:11, 17; 82:8; 86:9; 96:1-13; 108:3; 117:1-2.

     ¹⁹ Luke 24:44, “Then [Jesus] said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’” The Hebrew canon was arranged according to 24 books: (a) the Law (Genesis–Deuteronomy); (b) the Prophets (Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, 12 Minor Prophets); and (c) the Writings (Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations, Daniel, Esther, Ezra, Chronicles).

     ²⁰ N. T. Wright, “Paul’s Gospel and Caesar’s Empire,” Reflections 2 (1998), <Web>.

     ²¹ The ESV does not follow the Greek text’s word order, while most other English versions do.

     ²² J. Murray, Romans 2:207.

     ²³ Through the instrumentality of “the Scriptures” (v. 4). 

     ²⁴ Cf. Psa. 65:5; 69:6; 78:7; 146:5; Jer. 14:22; Acts 24:15; 26:6; Eph. 2:12; 1 Tim. 4:10; Tit. 1:2.

     ²⁵ Cf. Col. 1:27; 1 Thess. 1:3; 1 Thess. 1:1; Tit. 2:13; 1 Pet. 1:3.

     ²⁶ This extends to “goodness” and “knowledge” (v. 14) and is the opposite of Rom. 1:29. Compare “full of mercy” (Jas. 3:17).

     ²⁷ The noun occurs three times in Romans (14:17; 15:13, 32), and the verbal “rejoice” [χαίρω] four times (12:12, 15; 16:19); cognate “grace” [χάρις].

     ²⁸ In Romans the noun is used in 1:7; 2:10; 3:17; 5:1; 8:6; 14:17, 19; 15:13, 33; 16:20; verbal εἰρηνεύω in 12:18.

     ²⁹ The noun πίστις occurs no less than forty times in Romans, and the verbal πιστεύω twenty-one times.

     ³⁰ The noun ἐλπίς is explicitly employed thirteen times in Romans (4:18; 5:2, 4; 8:20, 24; 12:12; 15:4, 13), and the verbal ἐλπίζω four times (8:24, 25; 15:12, 24). 

     ³¹ The noun δύναμις appears eight times in Romans (1:4, 16, 20; 8:38; 9:17; 15:13, 19[x2]), and the verbal δύναμαι five times (8:7-8, 39; 15:14, 25).

     ³² The gospel’s efficacy is of God (cf. 1:20)—the Father (Eph. 1:17-19), the Christ (1 Cor. 1:24; 5:4; 2 Cor. 12:9), and the Holy Spirit (1 Cor. 2:4)—for “those being saved” (1 Cor. 1:18).

     ³³ J. Murray, Romans 2:207.

     ³⁴ In addition to explicit references to “the Holy Spirit” (Rom. 5:5; 9:1; 14:17; 15:13, 16) and “the Spirit of God” (8:9, 14, 16; 15:19), Paul also speaks less descriptively of “the Spirit” (8:16, 26-27), whereas elsewhere in Romans allusions are not as clear.

Related Posts: The Weak and Strong: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Romans 15:14-16

 

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Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 3 of 3)

Practical Application of the Text

The term “servant” is used not only with reference to the Messiah, but also to the nation of Israel (41:8; 49:3) and to spiritual Israel, the church (62:1-3; 65:15; cf. Rom. 6:22; 1 Pet. 2:16). Considering these three “servants” of God, let us examine and compare their missions, the manner in which their missions were (are) carried out, and the means by which their missions were (are) carried out.

The Mission of Jesus, the Servant of God

The Servant of God (Jesus) essentially had a threefold mission: (1) to bring forth God’s system of justice in the new covenant, i.e., the gospel; (2) to offer spiritual deliverance; (3) to extend this even to the Gentiles. The first phase of His mission was fulfilled as He became the “Mediator of a better covenant, which was established on better promises” (Heb. 8:6), and this He accomplished “by means of death” (Heb. 9:15). He fulfilled the second phase of His mission by coming “to seek and to save that which was lost” (Luke 19:10), and “to make propitiation for the sins of the people” (Heb. 2:17), accomplished in that He “died for our sins … was buried, and that He rose again the third day according to the Scriptures” (1 Cor. 15:3-4). The third phase of His mission was fulfilled in directing His followers to “make disciples of all nations” (Matt. 28:19), inclusive of the Gentiles (cf. Acts 10:34-35; 11:18; et al.).

The Manner of Jesus, the Servant of God

The manner in which His mission was carried out was that of gentleness, humility, compassion, and love. “But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matt. 9:36). He taught: “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matt. 11:29). He “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Phil. 2:7-8). “By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren” (1 John 3:16). While He was capable of being forthright and aggressive when the situation demanded it (Matt. 12:12-13; 23:13 ff.), this does not seem to have been His customary approach.

The Means of Jesus, the Servant of God

What were the means by which His mission was carried out? Even His enemies confessed, “He trusted in God” (Matt. 27:43). This statement is indicative of Jesus’ own words and actions: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). “And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him” (John 8:29). “So He Himself often withdrew into the wilderness and prayed” (Luke 5:16). “God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him” (Acts 10:38).

The Mission of Israel, the Servant of God

Another “servant” of God (Israel) had a mission to fulfill. Despite the apathetic and ethnocentric nation she became, Israel’s initial purpose was to be God’s “witnesses” (Isa. 43:10-12; 44:8) to the nations (Psa. 145:12), so “that all the peoples of the earth may know that the Lord is God” (1 Kings 8:60). In light of the fact that all the earth belongs to Jehovah, the children of Israel were meant to be “a kingdom of priests and a holy nation” (Ex. 19:5-6), serving as God’s intermediary.

The Manner of Israel, the Servant of God

The manner in which this mission was “carried out,” unfortunately, was exemplified by reluctance, rebellion, and resentment (Jonah 1:3; 4:1 ff.). Peter’s statement to Cornelius seems to represent the typical Jewish attitude: “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation” (Acts 10:28). The people of Israel were characterized by prejudice, hatred, ignorance, fear, and unconcern. 

The Means of Israel, the Servant of God

The means of carrying out this mission, which Israel had at her disposal, were not utilized. They had God’s written law, but it was neglected and disobeyed (2 Kings 22:13). They had God’s prophets living among them, yet they persecuted and murdered them (Matt. 23:29-37). They made the commandment of God of no effect by their human traditions and ordinances (Matt. 15:3-9). Essentially, Israel failed in her mission.

The Mission of the Church, the Servant of God

God’s “servant” (the church) has also been given a mission. We have been divinely commissioned to go into all the world, preach the gospel to every creature, and make disciples of all nations (Matt. 28:18-20; Mark 16:15-16; Luke 24:46-49). This is the responsibility of the entire church collectively, as well as each member individually. As physical Israel was to be “a kingdom of priests,” even so all members of Christ’s kingdom belong to “a holy priesthood” for the intended purpose of proclaiming “the praises of Him who called you out of darkness into His marvelous light” (1 Pet. 2:5-10). Everyone who has been reconciled to God through Jesus has been given “the ministry of reconciliation” (2 Cor. 5:17-18). Is our response to this mandate an imitation of Christ or of ancient Israel?

The Manner of the Church, the Servant of God

The manner in which this mission is to be carried out should emulate Christ’s manner. “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Tim. 2:24-25). While there may be occasions when a more confrontational approach is called for (2 Cor. 10:2), this should be the exception rather than the rule. “A soft answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1). “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Col. 4:5-6).

The power of the truth is often weakened when it is applied with too much ferocity. A surgeon must be delicate and gentle with his scalpel lest his treatment causes more harm than good.¹ If people cannot see the love of Christ in our words and actions, our labors will most likely be in vain (John 13:35; 2 Cor. 5:14).

The Means of the Church, the Servant of God

The means of accomplishing this mission are beyond human capabilities. “With men this is impossible, but with God all things are possible” (Matt. 19:26). If we rely solely on our own wisdom, resources, and might, we are destined to fail. “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us” (2 Cor. 4:5-7).

Our faith “should not be in the wisdom of men but in the power of God” (1 Thess. 5:17), “that the word of the Lord may have free course and be glorified” (2 Thess. 3:1). God’s power, which enables us to fulfill our mission, is made available through His inspired word (Rom. 1:16; Heb. 4:12). We have been “approved by God to be entrusted with the gospel” (1 Thess. 2:4); He “has committed to us the word of reconciliation” (2 Cor. 5:19). Thus, the reason more souls throughout the world have not been reconciled to God is not because the word lacks power, but because most in the church have been negligent in “holding forth the word of life” (Phil. 2:16).

Conclusion

Will our mission be fulfilled? In what manner and by which means will it be undertaken? If we are like the Jews of old, our mission will be approached with reluctance, discrimination, and indifference, and the means at our disposal will be neglected and discarded. Seventy-six countries are still without missionaries of the churches of Christ, and those which have them desperately need more. The world’s population has surpassed seven billion, the vast majority of whom have never heard the unadulterated gospel. Thomas Carlisle wrote: “And Jonah stalked to his shaded seat and waited for God to come around to his way of thinking. And God is still waiting for a host of Jonahs in their comfortable houses to come around to his way of loving.”²

If we are Christ-like, our mission will be pursued with obedient zeal, in a loving, humble, and compassionate manner, utilizing the powerful means of prayer and God’s word to accomplish this noble task. May God help us to “follow His steps” and to “walk just as He walked” (1 Pet. 2:21; 1 John 2:6).

--Kevin L. Moore

Endnotes:

     ¹ This comparison was borrowed from Walter L. Porter.

     ² As quoted by Johannes Verkuyl, “The Biblical Foundation of the Worldwide Mission Mandate,” in Perspectives on the World Christian Movement, eds. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, 1981): 44.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 1, Part 2, Psalm 14: Proclaiming God's Existence to the World

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Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 2 of 3)

A Brief Exposition of the Text Continued

“He will not fail nor be discouraged, Till He has established justice in the earth; And the coastlands shall wait for His law. Thus says God the Lord, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, And spirit to those who walk on it: ‘I, the Lord, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles, To open blind eyes, To bring out prisoners from the prison, Those who sit in darkness from the prison house’” (Isaiah 42:4-7, NKJV).

“He will not fail nor be discouraged.” M. R. Vincent observes that this phrase is “beautifully suggestive as describing the servant of Jehovah by the same figures in which he pictures his suffering ones … He himself, partaking of the nature of our frail humanity, is both a lamp and a reed, humble, but not broken, and the ‘light of the world’.”¹ Even though occasions for discouragement would arise, God’s Servant would show no sign of weakness until he had fulfilled his purpose,² viz. the establishment of “justice” (mishpat) in the earth (cf. vv. 1, 4), i.e., until He had “proclaimed God’s universal rule.”³

The “coastlands” (or “isles,” KJV), corresponding to “the earth,” represent distant nations (cf. 51:5). That they “shall wait for His law” signifies “to wail with longing for a person’s instruction,” and suggests that “the messenger to the Gentile world will be welcomed by a consciousness of need already existing in the heathen world itself.”⁴

Jehovah shifts His language from having spoken about His Servant in the third person (vv. 1-4), to now speaking to Him personally (vv. 5-7). It is emphasized and made abundantly clear that this special Ambassador is from the Creator of all things (cf. 44:24; Acts 17:24-25). He has been called “in righteousness,” which expresses the idea of that which is rigid or straight, and denotes the observance of a fixed rule.⁵ Jehovah, as a righteous and just God, purposed to send His Servant to accomplish His righteous scheme.

As God upholds His Servant, He will give Him “as a covenant to the people” (cf. 49:8; 54:10; 61:8). This undoubtedly has reference to the “new covenant” of which Christ is the Mediator (Jer. 31:31-34; Heb. 8:6-13). While scholars debate whether Jews or Gentiles are meant by “the people,” God’s Spirit makes it clear that this covenant is intended for all people (Isa. 2:2-3; Gal. 3:26-29; Col. 2:14-18; et al.).

The Servant of God is also described as “a light to the Gentiles” (cf. 9:2; 49:6; 51:4; Luke 2:32). “Light” is the emblem of purity, holiness, knowledge, and instruction, and so the Messiah is depicted as “the light of the world” (Matt. 4:16; John 1:4-9; 8:12; 9:5; 12:35, 46; Rev. 21:23). The exclusiveness of Judaism was to end under the Messiah’s reign. This found its fulfillment in the impartial proclamation of the gospel by those heeding the command of the Lord (cf. Acts 13:46-47).

It was to be the task of God’s Servant to “open blind eyes,” both physically (Matt. 12:22) and spiritually (Matt. 13:16-17), and to “bring out prisoners from the prison” (cf. 61:1-2). To those in captivity of sin and darkness (John 8:34; 2 Pet. 2:19), the Servant of God offers spiritual deliverance (John 8:32; Rom. 6:17-18).

--Kevin L. Moore

Endnotes:

     ¹ Marvin R. Vincent, Word Studies in the NT (Grand Rapids: Eerdmans, 1969): 1:71.

     ² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ³ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 73.

     ⁴ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 177. 

     ⁵ Ibid. 178.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 1, Part 3, Foundation of Evangelism

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Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 1 of 3)

The word “servant” occurs some twenty-four times in the book of Isaiah, but it does not always have the same application. In chapters 42-53 a “Servant” is described who is quite distinct from all others. He is depicted in neither a national nor a temporal sense. In the passage now under consideration Isaiah looks to the future, to a deliverance far greater, in both nature and scope, than Israel’s release from exile.

A Brief Exposition of the Text

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, Nor cause His voice to be heard in the street. A bruised reed He will not break, And smoking flax He will not quench; He will bring forth justice for truth” (Isaiah 42:1-3, NKJV).

The identity of the “Servant” in this text has been the subject of much controversy and debate among biblical scholars. But for everyone who believes in the inspiration and all sufficiency of Scripture, the matter is easily settled. He is identified by the Holy Spirit as Jesus the Christ (Matt. 12:15-21). Moreover, the ancient Jews, as interpreted in the Targum, understood this to be a reference to the Messiah.¹ Albert Barnes affirms: “the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among men, and as if it were the language of biography, and not of prophecy.”²

Jehovah describes His servant as one “whom I uphold.” The Hebrew tamakh b’ means “to lay firm hold of and keep upright.”³ He is God’s “Elect One,” or the One whom God has chosen for this special purpose (Matt. 12:18; cf. 1 Pet. 2:6). The affirmation, “in whom My soul delights” is comparable to “This is My beloved Son, in whom I am well pleased” (Matt. 3:17). This statement was made subsequent to “the Spirit of God descending like a dove and alighting upon Him” (Matt. 3:16), identifying Jesus as “the Anointed One” (John 1:32-34; Acts 10:36-38; cf. Isa. 61:1).

Because He was “anointed with the Holy Spirit and with power” (Acts 10:38), Jesus was equipped to “bring forth justice.” To “bring forth” (yosi) means to “publish, proclaim.”⁴ The word “justice” (mishpat) is found again in verses 3 and 4, and it is reasonable to assume that it has the same meaning in all three places. Although it may be employed in a variety of senses, here it stands parallel with “His law” (v. 4), so it most probably has reference to the law published by the Messiah, viz. the gospel (Isa. 61:1; Luke 4:18).

This system of justice was to be proclaimed by God’s Servant “to the Gentiles.” It is not the case, as some have asserted, that from here “the prophecy momentarily leaps forward to the effects of Christ’s Second Advent, in His Millennial reign.”⁵ The Messiah, during His initial advent, reached out to some who were not Jews (Matt. 8:5 ff.; Mark 7:25 ff.). But this prophecy saw its ultimate fulfillment as the Lord’s disciples proclaimed the gospel to the Gentiles (Acts 2:39; 15:7; et al.), according to His commandment (Matt. 28:19; Acts 13:46-47).

Concerning the fact that God’s Servant “will not cry out, nor raise His voice, nor cause His voice to be heard in the street,” G. Rawlinson observes: “His methods shall be quiet and gentle. He shall not seek to recommend his teaching by clamor or noisy demonstrations. There shall be a marked unobtrusiveness in all his doings.”⁶ Barnes further comments: “He shall not use loud and angry words, as they do who are engaged in conflict, but all his teaching shall be gentle, humble, and mild.”⁷ It is noted by Matthew that these words found fulfillment as Jesus quietly avoided the murderous plot of the Pharisees and bid His followers not to make Him known (12:14-19).

“A bruised reed He will not break.” The word “bruised” (ratsuts) signifies “what is cracked, and therefore half-broken.”⁸ The reed, which grows in marshy or wet places, denotes “that which is fragile, weak, easily waved by the wind, or broken down”⁹ (cf. Matt. 11:7). The image seems to reflect those who are without strength, poor in spirit, lowly and dejected. God’s Servant would not add to their afflictions but would compassionately and tenderly extend relief.

“And smoking flax He will not quench.” Flax was used as a wick for oil lamps, and the word “smoking” (keheh) refers to “that which is burning feebly, and very nearly extinguished.”¹⁰ This may suggest the condition of one who is feeble and disheartened, whose will to endure is about ready to expire. In the context of Matthew’s reference to this prophecy, multitudes were being healed by Jesus (12:15-23). J. W. McGarvey notes that these figures of speech “fitly represent the sick, and lame, and blind who were brought to Jesus to be healed. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies into a flame.”¹¹

“He will bring forth justice for truth.” While the Servant would be sympathetic in dealing with those wounded by the harsh realities of life, He would not compromise the absolute standards of justice.¹² Matthew interprets this phrase “justice for victory” (12:20). The term “justice” (mishpat), as noted earlier, appears to stand “for that authoritative announcement of the divine will which was sent forth in the gospel; and the victory in that which the gospel is winning.”¹³

--Kevin L. Moore

Endnotes:

     ¹ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 174.

     ² Albert Barnes, “Isaiah,” Notes on the OT (Grand Rapids: Baker, 1978): 98.

     ³ F. Delitzsch, op cit. 175.

     ⁴ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 72.

     ⁵ W. E. Vine, Isaiah: Prophecies, Promises, Warnings (Grand Rapids: Zondervan, 1969): 106.

     ⁶ G. Rawlinson, Isaiah, Vol. 10 of The Pulpit Commentary (Grand Rapids: Eerdmans, 1962): 117.

     ⁷ A. Barnes, op cit. 99.

     ⁸ F. Delitzsch, op cit. 175-76.

     ⁹ A. Barnes, op cit. 99.

     ¹⁰ F. Delitzsch, op cit. 176.

     ¹¹ J. W. McGarvey, New Testament Commentary (Delight, AR: Gospel Light, 1875): 1:106.

     ¹² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ¹³ J. W. McGarvey, op cit. 1:106.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 2, Part 3, Isaiah 7.14

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