The Royal Servant
The theme of fulfillment is prominent in Matthew’s gospel. In Jesus of Nazareth, the promises of God have found their intended applications and fulfillments. He is the Son of God destined to rule the nations of the Earth though in unexpected ways. Peter, for example, confirmed that he was the “Messiah,” but he failed to understand how he would undertake that role, namely, as the suffering “Servant of the LORD” who came to “bear the sins of many.” His identity and mission are revealed in his self-sacrificial act for others.
How
Jesus attained his royal status stands in sharp contrast to the presumed
rulers, emperors, presidents, and kings of this age. Unlike the man from
Nazareth, Caesar did not repudiate the authority and other privileges of his
rank, and he certainly did not sacrifice his life for his subjects.
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| [Photo by Timeo Buehrer on Unsplash] |
In its opening passage, Matthew calls the Nazarene the “son of David, the son of Abraham.” Jesus was the royal descendant of David destined to rule the nations, and he was the heir of Abraham who would inherit and fulfill the covenant promises.
Abraham was wealthy. David was a victorious
warrior and king who reigned in Jerusalem. So, how could a poor man from an
insignificant village in Galilee accomplish all that God had promised in the
Hebrew Scriptures?
An
angel informed Joseph that Mary was pregnant and commanded him to name the
child Jesus, “for he
will save his people from their sins.” That name meant “Yahweh saves,” an indication of what God was about
to do for His people.
However, the angel’s claims that he would “save
his people from their sin” echoed the description of the “Servant of the
LORD” in the Book of Isaiah, providing insight into just what kind
of Messiah Jesus would be:
- “Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high… And Yahweh has laid on him the iniquity of us all… Who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due?... He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities… Because he poured out his soul unto death and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.”
After
he was baptized by John, the Spirit descended on him “like a dove,” and the
“voice from heaven” called him “my Son.” Thus, God confirmed his status
as the Messiah of Israel, and He also defined HOW he would fulfill that role,
namely, as His “Servant” - (Psalm 2:7):
- (Isaiah 42:1, 6-7) - “Behold, my servant whom I uphold; my chosen one in whom my soul delights. I have put my Spirit upon him; he will bring forth justice to the nations… I, Yahweh, have called you in righteousness and will hold your hand, and will keep you, and give you for a covenant of the people, for a light of the nation. ”
THE SERVANT
Jesus of Nazareth was the “Son” anointed
by God’s Spirit appointed to rule the nations. However, he reigned as the “Servant
of Yahweh,” and his sovereignty over the Earth commenced on Calvary. Later in Matthew,
the same passage from Isaiah is cited again to describe his ministry,
only more fully:
- (Matthew 12:18-22) - “And perceiving it, Jesus withdrew from thence: and many followed him; and he healed them all and charged them that they should not make him known: that it might be fulfilled which was spoken through Isaiah the prophet, saying: Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased. I will put my Spirit upon him, and he shall declare judgment to the nations. He shall not strive, nor cry aloud; Neither shall anyone hear his voice in the streets. A bruised reed shall he not break, And smoking flax shall he not quench, till he sends forth judgment unto victory. And in his name shall the nations hope.”
At
his transfiguration, the same voice spoke once more, again echoing Isaiah
- “While Peter
was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice
out of the cloud, saying:
This is my beloved Son, in
whom I am well pleased; hear him” -
(Matthew
17:1-5).
The
transfiguration was preceded by three incidents that prepared the disciples for
it. First, Jesus asked them what others were saying about “who the
Son of man is?” They responded, “Some
say John the Baptist, others Elijah, or one of the prophets.” Then he asked
who they believed he was. Peter answered, “You are the Messiah, the Son of the living God” - (Matthew 16:13-20).
Second, he began to warn them about his suffering and death at the hands of the “elders and chief priests and scribes.” Peter found the idea intolerable and “began to
rebuke him.” His momentary
revelation evaporated immediately - (Matthew 16:21-23).
Third, Jesus explained that if anyone desired to follow him, he must deny himself, take up his cross, and follow his path. “Whoever will lose his life for my sake will find it.”
He then told the disciples that some of them would
“see the Son of man coming in his kingdom” before they died. In the narrative, these words are
followed by the transfiguration - (Matthew 16:24-28).
Afterward,
the disciples asked him why the Scribes claimed that “Elijah must come first.”
He responded: “Elijah” had indeed come, alluding to John the Baptist. To
him, the Scribes, and the priestly leaders, “did whatever they would. Even so, shall the Son of
man also suffer” - (Matthew 17:9-13).
SUFFERING BEFORE EXALTATION
Two themes become prominent in Matthew’s narrative.
First, his coming suffering and death. Second, his disciples were summoned to follow
him by engaging in sacrificial service for others and his Kingdom.
Later, two disciples requested high positions “when
you come into your kingdom.” This displeased the others. However, Jesus used
the opportunity to explain how “greatness” would be measured in his coming
Kingdom:
- (Matthew 20:25-28) – “But Jesus called them unto him and said: You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever would become great among you shall be your servant, and whosoever would be first among you shall be your slave, even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.”
The Messiah pointed to his sufferings and
death as the ultimate example of what it meant “not to be served, but to
serve.” In doing so, he echoed the description of the “Servant of Yahweh”
- “Because he poured out his soul to death and was numbered with the
transgressors. Yet he bore the sin of
many and made intercession for the transgressors.”
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| [Photo by Stripe Media on Unsplash] |
His death was the “ransom price” for the redemption of the “many.” Paul employed this same image when demonstrating how believers attain and manifest the “same mind, which was in Christ Jesus.”
Unlike Adam, Jesus did not attempt to seize
the “likeness with God.” Instead, he “poured himself out and took the
form of a servant… becoming obedient unto death, even, the death of
the cross” – (Philippians 2:6-8).
Shortly before his death, Jesus broke bread
and told the disciples to eat it, “for this is my body,” then he passed
the cup, telling them to drink its contents, “for this is my blood of the covenant.” Once more, he was using
language from the Book of Isaiah that described the “Servant of
Yahweh”:
- “I, Yahweh, have called you in righteousness and will hold your hand, and will keep you and give you for a covenant of the people, for a light of the Gentiles” – (Isaiah 42:6, Matthew 26:26-28).
After
his resurrection, Jesus received “All authority in heaven and on earth.”
He had become the Messianic King and began to reign over the Earth; therefore, he
has been sending his disciples to proclaim the Good News to “all the nations”
ever since.
However,
his enthronement came only after paying a great price - his unjust death on the
Roman cross. It is the suffering “Servant of Yahweh” who now sits on the
Davidic Throne. Neither his identity, mission, nor reign can be understood
apart from the Cross, and his life is the model and imperative for how his
disciples must live and reign with him in this sin-dominated world.
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