Isaiah 49:1-7, Psalm 40:1-11, 1 Corinthians 1:1-9, John 1:29-42.
A). A LIGHT FOR THE NATIONS.
Isaiah 49:1-7 - Second Servant Song.
1. The universality of His mission (Isaiah 49:1).
The Servant’s appeal to the islands (or coastlands) and “far off people” ultimately embraces the whole world (Revelation 7:9; Revelation 14:6). Yet He never loses sight of His call to restore Jacob (Isaiah 49:5).
2. The Servant presents His credentials (Isaiah 49:1; Isaiah 49:3).
The Servant was called from the womb (cf. Jeremiah 1:5), and named before He was born (Matthew 1:21). In Isaiah 49:3 He is named as Israel, yet the New Testament identifies the Servant as Jesus (Matthew 12:14-21; Acts 8:32-35). Our Lord is the ideal which Israel typologically represented.
3. A sharp sword and a polished arrow (Isaiah 49:2).
The Spirit of God endowed the Servant (Isaiah 42:1) with a “sword” which proceeds from His mouth (Ephesians 6:17; Hebrews 4:12; Revelation 19:15; Revelation 19:21). When Isaiah wrote this passage the words of Jesus were still hidden with God, like a sword which rests in the sheath with His hand upon the handle. Like polished arrows ready in a quiver upon a man’s back, the final word of God was yet to be revealed (Hebrews 1:1-2).
4. The call of the Gentiles (Isaiah 49:4-6).
Christ Jesus was formed to be a servant (Philippians 2:7) to bring Jacob back to God. Yet His work with Israel seemed to be in vain. Salvation must first reach the ends of the earth, but God has not forgotten His ancient people (Romans 11:12; Romans 11:15; Romans 11:25-26). They shall behold the one whom they have pierced (Zechariah 12:10), but meantime our Lord is given as a light to lighten the Gentiles (Luke 2:32).
5. The vindication of God’s servants (Isaiah 49:7).
In Isaiah 49:7 there are two voices: the LORD, and His Holy One. The words are addressed to the faithful remnant who, like Jesus, are despised of men (Isaiah 53:3), and abhorred by the nation. They are chosen of God, but for now they are in servitude to the rulers of this earth. Yet, in time, Kings and princes shall arise and worship because of the faithfulness of Israel’s covenant God.
When we (like Jesus) rest in the LORD (Isaiah 49:4), we too shall be exalted (Isaiah 49:5).
B). WAITING FOR GOD.
Psalm 40:1-11.
“Waiting I waited” (Psalm 40:1) begins the Hebrew of this familiar and much loved Psalm. This gives rise to the Latin title, itself a dynamic equivalent, which translates “Expectantly I expected.” This appears to be not so much anxious hope, as some have suggested, but eager anticipation.
We may well imagine that there is cause enough for anxiety, for those of us who are in the “awesome pit” and "miry clay” (Psalm 40:2). Like Joseph in the pit, and then the dungeon; Job on the slag heap; Jonah in the fish; the three Hebrew children in the burning fiery furnace; Daniel in the lion’s den. Or Jeremiah in the waterless, miry, deep dungeon (see Jeremiah 38:6).
However, each of these men - along with David whose name is found in the Greek heading to this Psalm - knew well, as we also know, from whence their help would come (cf. Psalm 121:2). Furthermore, the LORD “sets our feet upon a Rock” (Psalm 40:2) - ‘and that Rock was (is) Christ’ (1 Corinthians 10:4). He it is who guides us in our going out and coming in, and in all that we put our hand to.
No wonder the book of Psalms abounds so much in the “new song” (Psalm 40:3; e.g. Psalm 30:3-4; Psalm 96:1; Psalm 98;1). The ‘new song’ is heard from the lips of Moses and the children of Israel (Exodus 15:1-2). It also became a motif in the last book of the Bible (Revelation 5:9; Revelation 14:3).
We may feel, as with the exiles in Babylon, ‘How shall we sing the LORD’s song in a strange land?’ (Psalm 137:4) - but we know that, when God turns away our captivity, our tongues will be filled with melody (Psalm 126:1-2). Perhaps we could therefore be more like Paul and Silas, and sing praises at midnight, even before the deliverance comes (Acts 16:25) - for we know that ‘weeping may endure for a night, but joy comes in the morning’ (Psalm 30:5).
The key to all this lies in where we place our trust (Psalm 40:4). Do we trust in the LORD, or in “the proud” who will ultimately let us down? [‘Rahab’ is the Hebrew word for “the proud” - but also a name for Egypt, who would eventually fail Israel in their hour of need (Isaiah 30:7).]
The Psalmist is at great pains to demonstrate how “numberless” are the proofs of the LORD’s goodness (Psalm 40:5). What the LORD has done for us ‘hitherto’ (cf. 1 Samuel 7:12) becomes more and more difficult to enumerate: His mercies are ‘new every morning’ (Lamentations 3:22-23). As one songwriter put it: ‘Count your blessings, name them one by one, And it will surprise you what the Lord has done.’
Psalm 40:6 is not a polemic against the sacrificial system. After all, the Temple cultus was established by the LORD. However, ‘to obey is better than sacrifice’ (1 Samuel 15:22; cf. Psalm 51:16-17).
So the Psalmist speaks of his “open ears” (Psalm 40:6) - an interesting term which embraces:
(i) an open ear to God’s word (cf. Matthew 11:15; Matthew 13:9; Mark 4:23; Revelation 2:7);
(ii) the ‘pierced’ ear of the willing slave, who surrenders his whole body to a well-loved master (Deuteronomy 15:16-17);
(iii) This in turn becomes, in the Greek translation of the Old Testament, “a body thou didst prepare for me” - and is placed upon the lips of Jesus in Hebrews 10:5.
With the words of Psalm 40:6-8 upon His lips, Jesus was already on His way. He was heard announcing the incarnation: “a body You have prepared for me … Lo, I come: in the volume of the book it is written of me” (Psalm 40:7). His name is, in effect, the heading of the scroll: and after the resurrection Jesus opened up the Scriptures to show His disciples ‘the things concerning Himself’ (Luke 24:27; Luke 24:44-45).
He added, “I delight to do your will, O my God” (Psalm 40:8). Jesus taught us to pray, ‘Thy will be done’ (Matthew 6:10) - yet it was also His prayer. He echoed this in the Garden of Gethsemane: ‘not my will, but yours be done’ (Luke 22:42).
The Psalmist reminds the LORD of his faithful preaching of righteousness in “the great congregation” (Psalm 40:9). Yet this also applies to Jesus, who is the subject of another acknowledged Messianic Psalm (cf. Psalm 22:25). It should also be true of us, that we should “not refrain our lips” (Psalm 40:9) from telling forth the LORD’s goodness (Psalm 40:10).
And having “waited patiently” (Psalm 40:1) may not be the end of all trouble: but we do know from whence our help comes (Psalm 40:11)!
C). CALLED INTO THE FELLOWSHIP OF HIS SON.
1 Corinthians 1:1-9.
Paul identifies himself as a “called Apostle” (1 Corinthians 1:1).
The Apostle addresses “the church of God which is at Corinth” as those who were “called saints” (1 Corinthians 1:2). The verb “to be” does not appear in the original text, so when God calls us “saints” that is what we are: He looks at us through the prism of our association with Jesus, and sees the end from the beginning. Along with everyone who in every place calls upon the name of Jesus Christ our Lord, these believers were “sanctified” - set apart by their union with Jesus for the service of God - and called saints.
It was customary for Greek and Roman letter-writers in the first century A.D. to prefix their epistles with “greetings” (Acts 15:23; James 1:1). Paul regularly uses a pun, replacing “greetings” with “grace” (1 Corinthians 1:3). In what may be a second pun here (1 Corinthians 1:4), Paul gives thanks for the Corinthians’ “grace” - possibly hinting at their gifts.
The “grace” which we receive “from God our Father and the Lord Jesus Christ” - and for that matter from the Holy Spirit (1 Corinthians 12:4) - is more than just free forgiveness, although it is inclusive of that. “Grace” is also an empowering for ministry (1 Corinthians 3:10), as Paul himself testifies (1 Corinthians 15:10). “Grace” is the source of the spiritual gifts given for the benefit of all (1 Corinthians 12:8-11), and those of the leadership in particular (1 Corinthians 12:28-31).
By adding the word “peace” - the traditional Hebrew greeting - Paul internationalises the Gospel. “Peace” does not just indicate the absence of war, but is about being complete, perfect and full. “Peace” speaks to us of health, success, well-being, rest, and harmony - and is part and parcel of our “peace with God through the Lord Jesus Christ” (Romans 5:1).
When Paul makes this special greeting, he does so as the ambassador of Christ. “Grace and peace” are the offering which we receive from the God who is pleased for us to call Him “Father” (Galatians 4:6). “Grace and peace” is the gift which we receive from God’s Son, with whom we are “joint-heirs” (Romans 8:17).
Paul offers thanksgiving to God for the church at Corinth (1 Corinthians 1:4). This is good pastoral care: Paul wants the Corinthians to know that, even if he does have some stern words to speak to them, it is because his heart longs for them. The Apostle offers his thanksgiving to God, not just once but “always” on their behalf, and particularly gives thanks for their gift of grace.
In fact Paul celebrated the Corinthians’ giftedness, especially in speech and knowledge, in which they were enriched by God (1 Corinthians 1:5). This is part of God’s grace to them. In this the testimony of Christ has been confirmed in them, and strengthened among them (1 Corinthians 1:6).
Again Paul affirms their giftedness (1 Corinthians 1:7), by which they can patiently wait for the revelation of our Lord Jesus Christ in His glory. As with all His people, God will not hold them liable to charges, and will confirm their blamelessness at the return of Jesus (1 Corinthians 1:8). He who has begun a good work in us will see it through to the day of Jesus Christ (Philippians 1:6).
“God is faithful,” Paul reminds us (1 Corinthians 1:9). Our faith may waver, but the Lord’s kingdom is steadfast and true, far outliving the kingdoms of men (Daniel 6:26). The Lord is the One who helps us in the midst of our temptations (1 Corinthians 10:13).
The Lord is the One who calls us into the fellowship of His Son (1 Corinthians 1:9). We may think that we enter into fellowship with our Lord Jesus Christ as so many individuals: but ultimately we enter in as part of His body, the church. This fellowship begins at conversion, continues in our communion with other believers, and is eternal.
D). JOHN THE BAPTIST FADES INTO THE BACKGROUND.
John 1:29-42.
1. The Lamb of God (John 1:29-34).
As if to underline John the Baptist’s testimony that he was not the Messiah, “The next day he saw Jesus coming unto him, and saith, ‘Behold the Lamb of God, which taketh away the sin of the world’” (John 1:29). This was an unusual name for John to give Jesus, but in pointing to Him John was identifying Him as the ultimate sacrifice for all the sins of all His people.
“This is He of whom I said, ‘After me cometh a man which is preferred before me: for He was before me’” (John 1:30; cf. John 1:15). John the Baptist’s testimony was Christ-centred throughout, and the One who was before was now coming after.
“And I knew him not,” admitted John. “But that He should be made manifest to Israel, therefore am I come baptising with water” (John 1:31). This is the great end of John the Baptist’s ministry: to proclaim Christ until He comes. In like manner, the duty of all within the Christian church is to proclaim His coming again, until He returns.
“And John bare record, saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon him” (John 1:32). This is what John “saw” at the time of Jesus’ baptism, as recounted in the other Gospels. A gracious revelation of the Holy Spirit coming down from heaven in the manner of a dove, alighting on Jesus, and remaining with Him.
“And I knew Him not,” reiterated John. “But He that sent me to baptise with water…” (John 1:33a). It is evident that God had commissioned John, and had given him his instructions. We see here something of the special prophetic relationship that John the Baptist had with God.
“…the same said unto me, ‘Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which bapiseth with the Holy Ghost’” (John 1:33). Water baptism is only outward, but Holy Ghost baptism is inward. We are ‘born again of the Spirit of God.’
“And I saw, and bare record, that this is the Son of God” (John 1:34). Subsequent to seeing the Holy Ghost resting upon Jesus - and also hearing the voice of the Father in heaven (cf. Matthew 3:17) - John gave this further testimony: that hereby he knew that Jesus is the Son of God.
2. Two Disciples of John the Baptist Follow Jesus (John 1:35-42).
“Again the next day after John stood, and two of his disciples; And looking upon Jesus as He walked, he saith, ‘Behold the Lamb of God!” (John 1:35-36).
Another day had dawned, and John the Baptist was still pointing men to Jesus. Now he would see the first fruits of his labour. Having told others to ‘Behold’ (cf. John 1:29), John was himself “looking upon Jesus as He walked,” and reiterated, “Behold the Lamb of God.”
This time he got a response. Repetition of the same truth sometimes bears fruit at the second or third time of asking. “And the two disciples heard him speak, and they followed Jesus” (John 1:37). This, surely, is one of the greatest satisfactions in Christian ministry: to preach the gospel, and to see or hear of the listeners going on to be followers of Jesus!
“Then Jesus turned, and saw them following, and saith unto them, ‘What seek ye?’ (John 1:38a). Not that Jesus did not know already, but He encourages us to speak to Him about what we want. That is in the nature of believing prayer.
“They said unto Him, ‘Rabbi, (i.e. Teacher) where dwellest thou?’” (John 1:38b). In other words, they desired now to be His disciples. Where might they draw aside and have fellowship with Him?
“He saith unto them, ‘Come and see.’ They came and saw where He dwelt, and abode with Him that day, for it was about the tenth hour” (John 1:39). Jesus’ gracious response to all who desire to follow Him is, “Come and see,” ‘Come unto Me,’ ‘Abide with Me,’ and the like. Jesus set an example here of hospitality.
“One of the two which heard John speak was Andrew, Simon Peter’s brother. He first findeth his own brother Simon, and saith unto Him, ‘We have found the Messias, which is, being interpreted, the Christ’” (John 1:40-41). Andrew had only just met Jesus, but he was already convinced that Jesus is the Christ.
“And he brought him to Jesus” (John 1:42a). Andrew was the first Christian witness, bringing his brother (Simon Peter, no less) to Christ. It is good, from the very outset of our Christian lives, to bear witness to Jesus in our own families.
“And when Jesus beheld him, He said, ‘Thou art Simon, son of Jona: thou shalt be called Cephas, which is by interpretation, A stone’” (John 1:42b). Jesus - as God - already knew who this was, and gave him his new name. ‘Cephas’ is the Aramaic equivalent of “Peter,” which means ‘a piece of a rock.’ Jesus takes us as we are, and moulds us into what He wants us to be.
