What does it mean to listen to Jesus? What does it mean to follow Him as He suffers?
The third of the Suffering Servant songs (Isaiah 42:1–9; 49:1–7; 50:4–11; 52:13–53:12) in Isaiah, identifies Jesus clearly as the Servant Isaiah is speaking about. Though not present in the text exegetically, the word “disciple” is a great category to develop the theological confession in the sermon. The reason is because this Servant in Isaiah is actually the model disciple. We all know that “disciple” come from the Latin discupulus, or rather from the verb discere, to learn. The range of meaning indicates that the teacher here in our text is also the most faithful and perfect disciple because He alone is obedient to the Father in what needs to be done. The idea, therefore, is we would do well to listen to Him.
I emphasize the active obedience of Jesus again for this text (see previous article) because, in the book of Isaiah, discipleship is emphasized as a choice. Hence, Israel is a wayward and really bad disciple because they are disobedient and rebellious and, as a result, the Servant must be the obedient one for the people by His choice and active obedience to the Father. So, you get this dichotomy, the tongue of the teacher is at the same time the tongue of the instructed one.
An overarching theme of Isaiah 40–66 is the restoration of the people. The “disciple’s tongue” is to support this mission but also accomplish this mission by fulfilling the Word of God for us. When it says, “He who vindicates me is near” (50:8a), the Hebrew behind this translation is the participle form from the verb “to make righteous (קָרוֹב֙ מַצְדִּיקִ֔י).” The one who vindicates the Servant proves to everyone that the Suffering Servant is in the right person and the righteous person and the person whose word you should trust because their word is true in the most profound sense. The closing section of our text concludes with this epic rhetorical question of prophetic authority. The structure of the passage allows us to know the answer to the final rhetorical question, “Who can declare me guilty” (50:9b)? Nobody! Because if God is for me, who can be against me (Romans 8:28-39)!
Setting this text in context is really key to proclamation as well. The Lord is bidding that the people listen to Him and follow Him even in amidst suffering. Cyrus had made his decree in 538 BC (Ezra 1) that they may go home but many did not return to the land of Israel (Isaiah 50:2-3 and Ezra 2). Instead, they preferred to stay in Babylon despite being called out by the Lord (Isaiah 48:20). The reason they gave is that they were worried God would not come through on His Word (50:1-3). Maybe He was not even able to give them what He promised?
So, God points them to the Exodus event and, by doing so, He tries to get them to believe that His Word is good (50:2-3). He will do it! In order to confirm that Word, He will send His Messiah/Servant to prove to them that He will keep His Word (50:4-5) but it must be known that the Servant will suffer for that Word (50:6). The Servant in Isaiah has been suffering all along the way and as the prophecy moves along it paints this passion of the Servant which keeps getting harder.
In order to confirm that Word, He will send His Messiah/Servant to prove to them that He will keep His Word but it must be known that the Servant will suffer for that Word.
For instance, the Servant “does not falter or become discouraged” (42:4), all His efforts seem to be in vain (49:4). Now, in our reading, He is spit on and beat up (50:6), which, ultimately, leads to His suffering in death (53:8-9). This is clearly fulfilled only in the person and work of Jesus.
So, our text begs some questions of us: What does it mean to listen to Jesus? What does it mean to follow Him as He suffers? What does it mean to not “stay put” in our Lenten journey but follow Jesus to the cross and then through the cross to the empty tomb? Therefore, if we are to listen to Jesus and follow Him out of exile to sin on this epic journey through holy week and Easter, the key in our preaching is to focus on the Word of the Servant in Isaiah 50. He is the obedient disciple par excellence, one who speaks the Word of God and suffers for it on our behalf. But this Servant also proclaims faith in the God who will never abandon Him to the grave or even see decay (Psalm 16:10). Which makes our New Testament texts perfectly connected through the festival of Palm Sunday where we see the fulfillment of this prophetic word in the One, who, “Though He was in the form of God, took the form of a servant and humbled Himself and became obedient even to the point of death, even death on a cross. Therefore, God raised Him from the dead and gave Him the name that is above every name, so that at the name of Jesus” (Philippians 2:6-11), we all can cry, “Hosanna, blessed is He who comes in the name of the Lord (John 12:13)!”
Since this is clearly an epic day at church, I think we can use the Epic sermon structure to really drive our Gospel home. (Note: The italics provide the authors application of the epic structure’s description).
“This structure utilizes an epic plot form as the progression of experiences in the sermon.”[1] This structure helps us move the progression of the sermon from Isaiah to Palm Sunday to Good Friday to Easter.
“The first experience of the epic form is immediate engagement in a conflict leading to a climax that is temporarily left unresolved.”[2] This is where you would unpack the context for our text about Cyrus and the disobedient followers of God to return home.
“The second experience of the epic form involves an abrupt shift to reflection in a broader context (for example, the history that lies behind the conflict) that serves to intensify the importance of the outcome for the hearers.”[3] In this section you would pull from the context of (Isaiah 50:2-3), God saving His people in the Exodus as proof that He will keep His Word. In the Epic structure this move in the sermon is so that people can:
“...experience a movement backward in time from the opening conflict to the history leading up to that conflict. In this second experience, the sermon should offer information that brings the significance of the opening scene into view for the hearers.”[4] Namely, that God can and does keep His word.
“The hearers reflect on the broader context and realize what is at stake in this struggle. Also, this revelation of a larger framework can offer the hearers a glimpse of how the conflict will ultimately be resolved. It can provide a different way of looking at things that changes how they hear the opening scene and how the story will unfold.”[5] It is the tool we use to set up our Gospel proclamation.
“The final experience in the epic form involves a return to the conflict in order to move from climax to resolution.”[6] By returning to the text, we see that God Himself provides the solution in the Suffering Servant who will be the sign of God’s kept Word for His people.
“The sermon, therefore, ends with the hearer’s experiencing satisfaction.”[7] This is because the Word fulfilled was not just for Isaiah’s hearers, but it was for them and us too. Jesus is the one whose Word is true for us and fulfilled for us for our salvation when He rode into Jerusalem on Palm Sunday/Sunday of the Passion, died, and then rose victorious for us.
------
Craft of Preaching-Check out 1517’s resources on Isaiah 50:4-9a.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you in preaching Isaiah 50:4-9a.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
The Pastor’s Workshop-Check out all the great preaching resources from our friends at the Pastor’s Workshop!
[1] https://concordiatheology.org/sermon-structs/dynamic/narrative-structures/epic-form/
[2] ibid
[3] ibid
[4] ibid
[5] ibid
[6] ibid
[7]ibid
