Isaiah 42:1-9, Psalm 29:1-11, Acts 10:34-43, Matthew 3:13-17
A). MANIFESTO OF THE SERVANT.
Isaiah 42:1-9 - First Servant Song.
After healing the multitudes, Jesus charged them that they should not make Him known (Matthew 12:15-17). According to Matthew 12:18-21, this was in fulfilment of the passage in Isaiah which we have just read. Thus the New Testament identifies the Servant in this song as Jesus.
“Behold my Servant,” says the LORD (Isaiah 42:1). This contrasts the Servant with the impotent idols of the previous verse (Isaiah 41:29; cf. Isaiah 42:8). It also sets this Servant above all other aspiring servants of God (including ourselves).
The Servant is “upheld” (by the Creator of heaven and earth - cf. Isaiah 42:5). This suggests the certainty that His mission to “bring justice to the nations” (Isaiah 42:1) will not fail. To that end, ‘All power’ has been given into Jesus’ hand (Matthew 28:18).
The LORD also introduces the Servant as “my chosen One in whom I delight: I have put my Spirit upon Him” (Isaiah 42:1). Jesus is the chosen One of God: and the Father is ‘well pleased’ with the Son (Matthew 3:17; Matthew 17:5).
‘The Spirit of the LORD shall rest upon Him,’ promised Isaiah 11:2-4. The Holy Spirit descended upon Jesus at His baptism (Matthew 3:16). This is how the “upholding” of the Servant takes place: by the sustaining power of God through the ministry of the Holy Spirit.
Thus also Jesus’ ministry was articulated with a reading of Isaiah 61:1-2, ‘the Spirit of the Lord is upon me.’
Jesus’ sermon on that text began: ‘This day is this Scripture fulfilled in your ears’ (Luke 4:21).
With this Spiritual endowment in mind, the LORD declares the success of the Servant’s mission: “He shall bring forth a just order for the Gentiles” (Isaiah 42:1).
“Justice” is a key word in the first part of our passage: recurring again in Isaiah 42:3, “In faithfulness He shall bring forth justice;” and Isaiah 42:4, “…until He has established justice in the earth”.
Yet the Servant comes first of all without show (Isaiah 42:2), pleading with people to keep the Messianic secret until the time is right (Matthew 17:9). Then there is a tenderness about Jesus’ ministry, as implied in the figurative language of Isaiah 42:3. And perhaps a big part of “bringing forth justice” (Isaiah 42:3) is in the Jubilee intimated in Isaiah 42:7 and Isaiah 61:1-2.
Parallel to “justice” is “law” (Isaiah 42:4). The prophet perceives distant lands waiting with longing for the Servant’s instructions.
The LORD now addresses the Servant, affirming His call: “I the LORD have called you in righteousness” (Isaiah 42:6). Again (as in the “upholding” of Isaiah 42:1), the LORD has taken Him in hand, and will “keep” Him.
The LORD continues: “I will make you to be a (mediator of the) covenant of the people, dispensing light to the nations” (Isaiah 42:6). "The people" appear as 'Israel' elsewhere (cf. Isaiah 49:6; Luke 2:32). Thus Israel is the olive tree, into which the Christian Church is grafted (Romans 11:24).
Finally, we have an authentication of the prophecy from the LORD Himself (Isaiah 42:9). The idols could not even tell what is about to happen: “the former things” (Isaiah 41:22) which have now come to pass. Now the LORD is declaring “new things” – and continues to do so right through the remainder of Isaiah’s book, culminating in the ‘new heavens and a new earth’ (Isaiah 65:17).
Not one word of the LORD will fall to the ground. All shall be fulfilled. ‘Blessed are all who wait for Him’ (Isaiah 30:18)!
B). THE SONG OF THE THUNDERSTORM.
Psalm 29:1-11 - “The voice of the LORD”.
1. The thunderstorm
Storm clouds gather over the Mediterranean. The thunder rolls inland over the cedars of Lebanon, and lightning strikes strip the cedars bare. Even the mountains of the North seem to be shaken to their very foundations. The storm turns, travelling the whole length of Israel, and seems to shake the wilderness. The sand cannot remain still, and anything loose is driven like tumbleweed across the plain. The red deer calves early, and all creation stands in awe at the might of the storm.
The claps of thunder are not the sound of the mighty Thor of Norse mythology, who was said to be riding his chariot across the sky. Nor are they the voice of the Canaanites’ storm god Baal, who allegedly dwelt ‘in’ the storm (and if he was not there, he was on vacation - or maybe sleeping - cf. 1 Kings 18:27). Nor is this the beginning of yet another disaster movie, but a metaphor of the awesome might of the LORD, who sits “above” the storms of life (Psalm 29:10).
Repetition drives the momentum of the storm in this song. This is not the ‘repeat, ad lib, and fade’ of popular music, but a powerful push towards peace. Three times the “sons of God” (Hebrew), the ‘mighty ones’ or ‘heavenly beings’ are called to give - or “ascribe” - glory to the LORD (Psalm 29:1-2). Seven times the thunder claps are identified with “the voice of the LORD” (Psalm 29:3-9). “The LORD” is named four times in the closing verses (Psalm 29:10-11), reminding us that the Psalm is not about the storm, but about the LORD who sits above the storm. Nothing is outside His power.
2. Thunder from heaven
There was thunder at Sinai when the LORD appeared to Moses and the children of Israel (Exodus 20:18). On one occasion the LORD Himself - in rebuking His prophet - described His voice as thunder (Job 40:9). When the Father spoke of His glory in answer to Jesus’ prayer, some of the people said it thundered: others said it was an angel (John 12:27-29). More than once the Apostle John uses the motif of thunder in describing what he heard in heaven (Revelation 6:1; Revelation 14:2; Revelation 19:6).
3. “The voice of the LORD” is not confined to the thunderstorm
There was an earthquake at the time of Jesus’ crucifixion (Matthew 27:50-51), and the Talmud tells us that in that year the Sanhedrin was “banished” from its favoured site to a less favourable site within the Temple - perhaps, I suggest, on account of earthquake damage. (Yes, God does sometimes speak through temporal judgements!) There was another earthquake also at the resurrection of Jesus, whereby God spoke His final word on the finished work of Christ (Matthew 28:2).
Certainly, the LORD sent fire from heaven to consume Elijah’s saturated sacrifice, and then sent an abundance of rain (1 Kings 18:38, 1 Kings 18:45). In the next scene, however, Elijah sought the LORD in the wind, earthquake and fire - but the LORD merely passed by. Only then did the prophet hear “the still small voice” (1 Kings 19:11-12).
Our psalm moves in the same direction: from “Glory to God in the highest” (Psalm 29:1) to “Peace to His people on earth” (Psalm 29:11). When the storm-tossed disciples - experienced seamen though they were - were in fear of their lives in the storm-tossed sea, Jesus arose and said, “Peace be still” (Mark 4:39). The Lord calms the storms of life, and gives us a peace which the world cannot give.
Peter, James and John heard an audible voice in the mountain of transfiguration, telling them to listen to Jesus (Mark 9:7). Paul also heard an audible voice: this time it was that of the risen Lord Jesus (Acts 9:3-7). We hear the voice of the LORD when we read the Bible, the Word of God.
We hear the voice of the Lord also in the whispers of the night. Before the lamp went out in God’s house, young Samuel laid himself down to sleep. Three times the LORD called him, and three times the boy ran to his master. The fourth time he answered according to the old priest’s instruction: “Speak, LORD; for your servant is listening” (1 Samuel 3:3-10).
We hear the voice of the LORD when we worship Him, and offer Him the praise and glory due to His name (Psalm 29:2). This is not horizontal worship, aimed at giving us a ‘buzz’ in His presence - but true worship, aimed at honouring God: offered in the name of Jesus, and through the Holy Spirit. In contrasting the worship of Sinai and that of the heavenly Jerusalem, one writer exhorts us: “See that you refuse not the One who speaks… from heaven” (Hebrews 12:25).
C). A WORD TO THE GOD-FEARING.
Acts 10:34-43.
Whilst meditating on a rooftop in Joppa, the Apostle Peter received a vision in which he was warned ‘not to call anything impure which God has cleansed’ (Acts 10:15). Meanwhile, in Herod’s seaport of Caesarea, a God-fearing Roman Centurion named Cornelius had received a vision in which God instructed him to send for the Apostle Peter, and ‘he shall tell you what it behoves you to do’ (Acts 10:6). When the Centurion’s messengers arrived, Peter, in obedience to the Holy Spirit, went with them (Acts 10:19-20).
This was a momentous moment in the life of the fledgling church, who in the person of one of their acknowledged leaders and his companions broke Jewish protocol, and went to the home of this Gentile, and openly received non-Jews into the church of our Lord Jesus Christ. The newly enlightened Peter was happy to accept the challenge of Cornelius, his family and friends, who were all gathered ‘before God to hear all things which you have been ordered by God’ (Acts 10:33).
Peter began, "Of a truth I perceive that God is no respecter of persons..." (Acts 10:34). In other words, God is without partiality: God accepts men from every nation who fear him and do what is right (Acts 10:35). Whatever your background, whatever your nationality, the gospel is for you.
God’s plan all along has been to gather from all nations, beginning with Abraham (cf. Genesis 12:3), ‘such as are being saved’ (cf. Acts 2:47). You know already, Peter told his God-fearing listeners, “the word which God sent to the children of Israel” (Acts 10:36-37). [‘These things did not happen in a corner,’ as the Apostle Paul would later add (cf. Acts 26:26).]
The content of the word, in general, was: -
(i) “preaching peace by Jesus Christ: He is Lord of all” (Acts 10:36).
‘Peace with God through the Lord Jesus Christ’ (cf. Romans 5:1) is of the essence of the gospel, as is the breaking down of the walls of partition between Jew and Gentile (cf. Ephesians 2:14). Reconciliation with God leads to reconciliation with one another (cf. Ephesians 2:16).
(ii) “He is Lord of all” (Acts 10:36) - not just of Israel.
This word was published throughout Judea, beginning from Galilee (cf. Isaiah 9:1; Matthew 4:15), after the baptism John preached (Acts 10:37). The author of Acts has already mentioned the baptism of Jesus in his Gospel (cf. Luke 3:21).
From here, Peter’s sermon is a retelling of the gospel story, of which Peter and his companions were witnesses “both in the land of the Jews and in Jerusalem” (Acts 10:39). It sounds almost like the recitation of a Creed: -
1. God anointed Jesus of Nazareth with the power of the Holy Ghost (Acts 10:38; cf. Luke 3:22).
2. Jesus went about doing good, and healing all that were oppressed of the devil: for God was with Him (Acts 10:38).
3. Him they slew and hanged on a “tree” (Acts 10:39). Thereby He took upon Himself the curse which we deserve (cf. Galatians 3:13).
4. Him God raised up on the third day, and showed Him openly (Acts 10:40).
5. He was shown, alive after He had been dead, not to everyone, but to witnesses chosen before by God. Peter could also add, “we ate and drank with Him” (Acts 10:41). This was a proof that He was indeed alive.
6. “He commanded us also to preach to the people, and to testify that it is He who was ordained to be judge of the living and the dead” (Acts 10:42).
7. “To Him all the prophets gave witness” (Acts 10:43; cf. Luke 24:26-27; Luke 24:44-45).
8. “Through His name whoever believes on Him shall receive remission of sins” (Acts 10:43).
While Peter yet spoke, the Holy Ghost fell upon his hearers (Acts 10:44). They spoke in tongues (Acts 10:46) - symbolising thereby the eradication of the language barriers which could so easily hinder the spread of the Gospel to the nations. They having received the Holy Spirit, there was nothing to prevent them from being baptised (Acts 10:47-48).
Peter went back to Jerusalem with his report, and was accused of eating with Gentiles (Acts 11:3). This was of course true. However, once Peter had explained his actions to the brethren, they held their peace, and glorified God, saying, ‘Then has God also to the Gentiles granted repentance unto life’ (Acts 11:18).
This was the Gentile Pentecost.
D). THE BAPTISM OF JESUS.
Matthew 3:13-17.
The baptism administered by John was with a view to the repentance of sins. So, immediately, we are challenged with the thought: why did Jesus make the journey from Galilee to Jordan to be baptised by John (Matthew 3:13)? After all, as John would argue (Matthew 3:14), Jesus alone of all men is without sin (Hebrews 4:15).
Jesus Himself gives us the answer: “to fulfil all righteousness” (Matthew 3:15). We may understand by this that, in the waters of His baptism, Jesus identified with the sins of His people. Reciprocally, in the waters of their baptism, His people identify with His righteousness (cf. 2 Corinthians 5:21).
Jesus stands in stark contrast to the Pharisees and Sadducees, who came to John’s baptism without repentance (Matthew 3:7-8). Jesus came without any need for repentance. So, still under protest - but as an act of obedience - John baptised Him (Matthew 3:15).
One of the reasons for our own baptism is the example of Jesus. Jesus’ baptism anticipates the work of the Cross (Galatians 3:13). In our baptism we identify with the burial and resurrection of Jesus (Romans 6:3-4; Colossians 2:12).
Another reason for Jesus’ baptism was for His commissioning as a priest (cf. Exodus 29:4). Furthermore, as Jesus “came up out of the water” (Matthew 3:16), the “heavens were opened” (a ‘divine passive’ - suggesting that it was God who opened the heavens) - and He was anointed by the Holy Spirit. This marked Him out, in Jewish thought, as a prophet.
The form in which the Spirit of God descended was “like a dove” (Matthew 3:16). A dove had been sent out by Noah after the flood, and when it was safe for Noah to return to land it alighted upon him bearing an olive leaf (Genesis 8:11). The Holy Spirit’s involvement at the time of Jesus’ baptism suggests another new beginning - connecting us back to His involvement in Creation, another occasion involving water (Genesis 1:2).
The voice from heaven echoes the words of an enthronement Psalm, declaring the King to be the LORD’s own Son (Psalm 2:7). None of the sons of David so perfectly fit this role as does Jesus, and the Father declares Him to be Beloved (cf. Isaiah 42:1, which links Jesus with the Servant motif). ‘Son of God’ was not an unexpected title for the Messiah in the Judaism of those days.
The voice is heard again at the Transfiguration: the same words, but with the additional, ‘hear ye Him’ (Matthew 17:5). The Trinitarian content of Jesus’ baptism by John (Matthew 3:16-17) adds weight to our own obligation to be baptised ‘in the name of the Father and of the Son and of the Holy Ghost’ (Matthew 28:19). Are we listening to Jesus, in this, and in all things?
