61 Isaiah / Part 2 (10)

The Lord God helps Me

Isaiah 50:4-9
Romans 8:31-34
T For words of God

 It is the third song of a servant, this morning. A image of servant seems to have been gradually realized among Isaiah. A thorny figure of servant who sprouted in the second song is exposed more and more. This third song triggers it off and finds it in Chapter 53 of the fourth song climactic of a thorny servant having been born, at a stretch.

 "The Lord God has given Me the tongue of disciples, that I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple. The Lord God opened My ear;"(4-5) And there are five words here, with "has given the tongue of disciples", "sustain with a word", "awaken", "listen" and "opened My ear". Even if this is the first reason of "servant" appearance, it is very interesting, but the specific gravity with 2 to 3 is different from "hearing" and "talking". Surely it will be because his appearing was not for self-assertion. When 新共同訳 translates it "moves you with words", but it seems to be a meaning of "stir" and "wake up". God wakes up to move a servant, and lets his ear listen carefully, in the morning, and it will be that this servant continues hearing the words. At first he stands so by asking God. There is it "as a disciple", but disciple walks always with his teacher without leave, and he hears and learns it from all character of his teacher. In particular, in a prophet school (a prophet group) which there was from the times of Elijah, disciple went in people and conveyed teaching of a teacher. And when we read an article of the state that a wife of prophet lost an axe and cried out "Alas, my father! For it was borrowed."(UKings 6:5-7), we have an impression that they were one family, and they had the relation of father and a child rather than a disciple with a teacher. Surely they would be bound together for love. So, a servant would be called as a beloved disciple. Is not there resemble a state of Jesus and his disciples, appearing?

U For solace to people

 As for this time, north Israel kingdom fell, and passed in 30-40 years. Just after north kingdom extinction, even though there was feeling of strain that Assyria invaded and attacked south kingdom, but it faded now, and it thickened the corruption mood which was said exploitation, a bribe and corruption of sex, injustice of the social winners of nobles and landowners. Such society lost a hope, but surely "Though youths grow weary and tired, and vigorous young men stumble badly,"(40:30), such situation would spread. To encourage and to cheer up the people who became feeble wearily, would be given another mission, "a tongue / talked", to this servant? I remember that this servant appeared with declaration of God "Comfort, O comfort My people,"(40:1). And at the same time, it can be seen that mission comes to Isaiah. Surely, in speaking and hearing it as a prophet, he would learn a principle of trust not to have a limit to God from this servant. It was what Israel had abandoned. They were a race of the priest who "hear" words of God and "tell" it to a foreigner, but, there was never that they stood so. But they only brandish only "chosen people by God" and a pride, and became haughty race. It may be said that they have been caught to carry it that such Israel abandoned it.

 And I am made to think about the Israeli problem in applying to us of the present age. It may be to be our characteristic, but we often forget to "hear" it, and concentrate on "talking". Only, besides, one's opinion! Self-assertion, will not it be the problems that resembled a pride of Israeli "people of selection", saying "negation of another person" of modern people? And I begin worrying whether it does not just apply to some evangelism churches persisting in a relation with experience God who was helped when I was troubled that it was healed a disease than asking words of God.

 I have taken a roundabout way a little, before beginning the central subject of the third song of servant. However, a message to continue in the central subject of here seems to have risen from this roundabout route. Surely, as for this prophet raises the mission first and emphasizing it, to hear words of God and to convey solace of God, it seems that he wants to say obedient posture of this servant.

V The Lord God helps Me

 Now, the obedient begins to gather in "suffering" of servant. "I gave My back to those who strike Me, and My cheeks to those who pluck out the beard; I did not over My face from humiliation and spitting."(6). Because there is it here, "who strike Me" "who pluck Me" "humiliation" "spitting", you may hear this suffering of servant depends on persecution. When it "I gave My back" to "strike", there is it, it will say a punishment of whiplash. To "pluck out the beard", this is a kind of an insult and persecution by losing dignity characteristics. Because it is repeated four times, it will be said that this insult is no easy matter. To surpass the three times that are whole number for a Jew, it will be declaration that the ending is extremely serious. Perhaps it suggests that he will die. However, this servant makes up his mind to take death obediently like this, "I was not disobedient, nor did I turn back.". Even if a choice to evade matched, however, he chose death. In "I was not disobedient, nor did I turn back."(6) leading to "The Lord God opened My ear", he would hear that God expected his death.

 "For the Lord God helps Me, therefore, I am not disgraced; therefore, I have set My face like flint, and I know that I shall not be ashamed. He who vindicates Me is near; who will contend with Me? Let us stand up to each other; who has a case against Me? Let him draw near to Me. Behold, the Lord God helps Me; who is he who condemns Me? Behold, they will all wear out like a garment; the moth will eat them."(7-9). "Therefore", it is repeated twice, but it seems to be an outcome that this servant remembered that how stouthearted is help of God. "I have set My face like flint,", it says the posture that he will take suffering and persecution as reality from God. Therefore, he took the suffering attacked as it did not come from a person. "I know that I shall not be ashamed.", it will be "You must not watch the one (a person) giving shame".

 This servant is going to stare at only God. "Behold, the Lord God helps Me", it is repeated twice here(7-9), and also it is said "He who vindicates Me is near", too. Here is filled with trust to God. However, it does not say "I never die". It is not touched here his death at all. He is expecting that the help of God is not a salvation from death, but it is a salvation from a person who accuse him as a criminal. If I step more and say, it seems to say that it is the salvation of God, it is not washed away for the power called a scholar of hostility to God, he tightens him in a crime and is going to stop pushing the mission. Even if that power drives him to die, his mission is achieved. Surely, his death itself will become a climactic thing of the mission. The third song leaves such a lingering sound and is over. And, it concentrates this on the fourth song in the central subject of four "songs of a servant", but, in fact, God Oneself establishes him in a crime. For us who have a crime. This became his greatest suffering.