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Category Archives: Within text

Understanding Prophecy

21 Thursday Aug 2014

Posted by drjparon in Apostolic Pentecostal Theology, Historical-Grammatical Interpretation, Literal Method, Within text

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Prophecy, Sybolism, Typology

The Old and New Testaments epitomize Jesus Christ as prophecy’s centralized theme. The apostles did not have the New Testament as a source to teach about Jesus during the early church’s formation. Instead, they used Hebrew Scripture that foretold of the coming Messiah to support their eye-witness accounts about His life, death, and resurrection. What does prophecy mean? Scripture explained that God’s Spirit moved the Old Testament prophets to foretell Christ’s kingdom and its triumph (2 Pet 1:21; Thayer, 2009). Therefore, prophecy originates from God Who inspired the prophets to convey it as His messengers. Thayer (2009) defined prophecy (Greek transliterated as prophēteia) as a divinely inspired communication that declares God’s purposes for future events. Thus, prophecy not only originated from God, but also suits His purposes. 

Jan Paron, PhD with Ken Arcand/August 21, 2014

At the Hebrew Scripture’s core, it contains messianic prophecy (Segraves, 2008). Its redemptive language relates the nature of salvation from covenant to covenant. The New Covenant fulfills the messianic prophecies from the Old. How can today’s believer understand Christ in prophecy? By carefully examining prophecies with the Holy Spirit’s illumination, one can interpret God’s progressive revelation of the Messiah. This article presents the framework for understanding Christ in prophecy by providing the meaning of fulfill and foretell as well as basic explanations and examples of the three types of prophecy–Direct, typological, and symbolic.

Fulfillment in Prophecy

The word fulfill, (Greek: πληρόω; plēroō ) appears “twelve times in Matt, two in Mark, four in Luke, eight in John, two in Acts” (Blue Letter Bible, 2014, para. 1). Thayer’s Lexicon defines prophecy’s biblical meaning as “sayings, promises, prophecies of the Lord to bring to pass, ratify, or accomplish” (e.g., Matt 1:22; Mark 14:49; Luke 24:44 (Thayer, 2009, p. 517). The lexicon also gives another meaning, “universally and absolutely to fulfil, i.e. to cause God’s will (as made known in the law) to be obeyed as it should be, and God’s promises (given through the prophets) to receive fulfilment” (See Matt 5:17; Figure 1). Prophecies of Jesus’ first coming already occurred, while those of His second coming have not been fulfilled yet. Two New Testament key passages give insight to fulfillment’s meaning, Matt 5:17 and Luke 24:44. Jesus revealed God’s divine will for Israel in the former, while He projected His fulfillment as necessary to establishing His Church for all nations in the latter. Both verses showed believers in Christ must accept, obey, and follow Him in faith as the fulfilled Messiah.

Understanding Prophecy.Blog

Based on internal evidence from the Book of Matthew, many theologians argued that the gospel author wrote to a predominantly Jewish Christian audience (Beale & Carson, 2007; Harrington, 2007). Blomberg supported this argument reasoning that Matthew used a high amount of Hebrew scripture.–This gospel author quoted 55 Old Testament scriptures in Matthew, as opposed to the three other authors who quoted 65 in their combined three books (Cited in Beale & Carson, 2007). He also explained that of the 55 direct quotations from the Old Testament, 25 remain exclusive to Matthew and 12 refer to fulfilled Scripture. Further, the gospel author Matthew did not explain his quotations suggesting that a Jewish audience would have had the background to understand. Also consider that Matthew wrote this gospel after the second temple’s destruction in 70 A.D. during a conflict when Jews were trying to define their own identity. With this high emphasis on Jewish text, Matthew may have sought to counter their beliefs and convince them of Jesus’ fulfillment as the Messiah. This all comes on the heels of Matt 5:17. Prior to this passage, the gospel author heralds in the idea of fulfillment with five other Hebrew quotes, beginning each an opening like “that it might be fulfilled which was spoken of the Lord by the prophet, saying” (Matt 1:22):

  • “Behold, a virgin shall be with child and shall bring forth a son and they shall call his name Emmanuel, which being interpreted is, God with us” (Matt 1:23; cf. Isa 7:14);
  • “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a governor, that shall rule my people Israel” (Matt 2:6; cf. Gen 49:10);
  • “Out of Egypt, have I called my son” (Matt 2:15c; cf. Hos 11:1);
  • “In Rama was there a voice heard, lamentations, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not” (Matt 2:19; cf. Jer 31:15);
  • “The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight”(Matt 3:3; cf. Mal 3:1); and
  • “The land of Zabulon, and the Land of Nephthalim by the way of the sea; beyond Jordan Galilee of Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is spring up” (Matt 4:15-16; cf. Isa 9:1-2).

Matthew repeatedly used Old Testament quotations (Matt 1:23; 2:6; 15; 19; 3:3; and 4:15-16) to support Jesus as the fulfilled Jewish Messiah directed at the original audience of this text. As the author continues, he reinforces Jesus’ fulfillment again with a quote from the Sermon on the Mount. Jesus taught this sermon at Galilee to His disciples and a large crowd who had followed Him throughout this region (Matt 4:23-25). Jesus ended His teachings focused on fulfillment, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (5:17 KJV). What significance does this verse hold? Jesus did not come to undo or eliminate the law of Moses and teachings of the prophets, rather to complete God’s promises and make them come to pass. He also stressed an even greater revelation about His fulfillment. The audience should obey and follow God’s will for them because His fulfillment was universal and absolute as the law’s Authoritative Interpreter (vv. 19-20). What astonishing revelations!

Fulfillment also acknowledged Christ’s completion for commission (Luke 24:44-48). After the Sermon on the Mount, Jesus taught again on fulfillment. This time He imparted its importance to His disciples just before His ascension, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44 KJV). All Scriptures had to be fulfilled to bring salvation in all its fullness to all people. The next verse (v. 24:46) tells how Jesus thoroughly opened the disciples mind to reveal its meaning: The Messiah would suffer and rise from the dead on the third day. Then, Jesus in the following verse explained the prophecy’s significance (v. 46).–Beginning in Jerusalem, repentance for the forgiveness of sins will be preached in His name to all nations. As witnesses of these foretold events, the disciples would complete its commission. Thus, in order for the disciples to carry out the commission, they first had to understand and accept the fulfillment of this prophecy in faith. Then, they lived it out by going to Jerusalem and remaining there for the Father’s promised Spirit, “until ye be endued with power from on high” (Luke 24:49).

After Apostle Peter healed the lame man at the gates called Beautiful, the apostle told an already amazed audience, “Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days” (Acts 3:24 NKJV). The Old Testament prophets held the role of “covenant enforcement mediators who delivered God’s Word” (Paron, 2014). God used these prophets to communicate His will, namely, to tell the future about Israel, the nations, and the first and second comings of the Messiah. They communicated God’s messianic message through symbols, types, and direct prophecies that foretold the coming Messiah, which Christ literally and completely fulfilled. Thus, Jesus fulfilled all messianic prophecy recorded in Scripture with absolute accuracy and authority in every detail.

Interpretation of Prophecy

Scripture interprets Scripture for a harmonious, united message that narrates God’s Big Story. Students of the Word interpret prophecy via the grammatical-historical approach by exegeting prophetic passages in their historic and literary context for a literal meaning. This approach brings literal meaning out from the text, but never adds to it. Exegesis answers the question, What did the biblical author mean? The historical aspect seeks to answer this question by examining words and expressions according to their intended meaning at the time written. In doing so, it considers prevailing biblical geographical, social, political, archeological, political, cultural, philosophical, and religious views and/or events (Bernard, 2005). The grammatical aspect of this interpretation approach looks to words, grammatical forms, and relationships for meaning.

Under the umbrella of the historical-grammatical approach of exegeting Scripture, the interpreter looks to direct, typological, and symbolic features of prophecy to exegete literal meaning. All three concern themselves with literal fulfillment of prophecy. The revelation from the Holy Spirit illuminates understanding during interpretation with these three features, but God’s Spirit will not contradict His own Word.

Direct (New Testament Use of the Old Testament)

The New Testament authors used Old Testament material for various reasons, among them literal fulfillment of prophecy. Their quotes came from Jesus’ direct instruction, the apostles’ witness of Him, and the Holy Spirit’s inspiration. Jesus Himself quoted the Old Testament for literal fulfillment of messianic prophecies, which made references to prophecy in Scripture authoritative. A direct prophecy presents an Old Testament predictive messianic event that foretells Jesus’ first coming or His second yet to come. With this type of prophecy, prophets clearly foretold of the future king in plain language, which in turn, Jesus literally fulfilled with His first coming or will fulfill with His second.

One easily can recognize a direct prophecy because the New Testament authors quoted or rendered their own from the Old Testament in the New Testament. Sometimes passages contain a combination of one or more Old Testament foretellings. (See point three below.) However, a direct prophecy may contain signs and types within it. Nonetheless, Jesus literally fulfilled prophecy. The below show examples of different direct prophecies.

  • Prophet Zechariah described the coming of Christ: “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass” (Matt 21:5 KJV) and “Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey” (Zech 9:9; cf. Isa 62:11)
  • Jesus came as a God of the living regarding the resurrection and future state to come. “I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living: ye therefore do greatly err” (Mark 2:36) and “Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God (Exod 3:6).
  • “Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me” (Matt 27:9-10; cf. Jer 32:6-9; Zech 11:12.

Typological (Foreshadow of Christ in the Old Testament as Identified in the New)

Typology prefigures or foreshadows an event, person, or institution from the Old Testament that serves as an example of another of the same in the New. Ramm further explained typology as the “interpretation of the Old Testament based on the fundamental theological unity of the two testaments whereby something in the Old will shadows, prefigures, adumbrates something in the New” (1981, p. 223). Adumbrates means foreshadows or something to come. A type has divine intention and purpose (Bernard, 2005). The type foreshadows things from the Old Testament to greater truths in the New. It predicts and looks ahead for the antitype. For every Old Testament type, a greater exists with a New Testament antitype. The antitype always is greater and superior than the type.

The type’s fulfillment occurs in the good things from the person and work of Jesus ;”Christ, the antitype which corresponds to something prior. One example of a type comes from Heb 10:1. It supports the Old Testament “law is only a shadow of the good things that are coming – not the realities themselves” (NIV). The law of Moses (type) foreshadows Jesus Christ, the Law fulfilled (antitype). The Old Testament type with the New Testament antitype divinely reveal Jesus throughout the covenants, bringing unity to the message of redemption.

Types come in the forms of persons, things, actions, events, institutions, and offices (Bernard, 2005). The below shows examples of each.

  • Persons. All in Adam die, but those in Christ will be made alive (1 Cor 15:22). 
  • Things. The bronze serpent in the wilderness (Num 21:4-9) foreshadows the cross of Christ (John 3:14-21). The one promised deliverance from the venom of fiery serpents, while the other provides deliverance from the curse of sin.
  • Actions. Noah and his family submerged in the ark during the Flood were the type from the Old Testament that prefigured those who submit to submersion through baptism as the antitype in the New Testament. God delivered the former from an evil and sinful world washed by the flood waters (Gen 6-9), while He saved the latter from the curse of sin through Jesus Christ by washing away their sins in baptism (Acts 2:38).
  • Events. It rained 40 days during the Flood (Gen 7:4) and Israel wandered the wilderness for 40 years (Num 14:33), both a type for trials and testing for Jesus being tempted in the desert for 40 days (Matt 4:2).
  • Institutions. Giving a sacrificial burnt offering of the herd, a male without blemish at the door of the tabernacle (Lev 1:3) foreshadows Christ, without blemish, as the sacrificial offering on the cross (John 1:29). Another example involves covenant. The type is the Mosaic Covenant in Jer 31:32. The New Covenant is the antitype because the former had been faultless (Heb 8:7), thus, the second is a better covenant with better promises established upon Jesus as its Mediator (8:6-8). The old is ready to vanish away (v.13).
  • Offices. Melchizedek (Gen 14:17-20) prefigures the kingship and priesthood of Jesus Christ (Heb 5:5-10; 6:19-20; 7:1-22)

Symbolic (Representation of One Thing in Scripture With Another)

Prophecy contains a symbolic feature that one can understand only through proper interpretation of a symbol. A symbol shows a thing that stands for something else. It differs from a type because a symbol might represent something past, present, and future. One finds two rules to follow when interpreting symbols that involve understanding multiple meanings and using biblical context to define the meanings. First, Ritenbaugh (1992) said that several different symbols may represent the same reality in the Bible. The church symbolizes as a woman, living stones represent Christians in a building, human body of which Christ is the Head, and family of which Christians are brothers. Bernard (2005) pointed out that a particular symbol may take on various meanings. The lion means Satan in 1 Pet 5:8 and Jesus in Rev 5:5. Let Scripture interpret itself to understand the symbol (Bernard, 2005; Ritenbaugh, 1992). Look to the context of the biblical passage, both parallel and surrounding, for interpretation. For example, Christ explains the meaning of different symbols, seven stars, and seven lampstands in Rev 1:20.

Symbolic prophecy uses eight categories of symbols that are objects, creatures, actions, numbers, names, colors, directions and places (Conner, 1980). See below for examples.

    • Objects. The wind symbolizes the Holy Spirit (John 3:8; Acts 2:2).
    • Creatures. A lamb of God shows Jesus Christ’s sacrifice to take away sin from the world (John 1:29).
    • Actions. Baptism symbolizes salvation in Jesus Christ (Acts 22:16; Rom 6:3-4; 1 Pet 3:21).
    • Numbers. Seven signifies perfection, completeness, or fullness (Gen 2:1-3; Josh 6:1-5; Luke 17:4).
    • Furniture. The brazen altar suggests Jesus’ redemptive work for the atonement for sin on the cross (1 John 2:1-2).
    • Names. Jesus symbolizes His function, “for he shall save his people from their sins” (Matt 1:21b).
    • Colors. Purple signifies royalty in Mark 15:17.
    • Directions. The Promised Land means a person receiving the mind of Christ, the new earth–Abraham looked for a city, which has foundations whose builder & maker is God (Heb 11:9-10).
    • Places. New Jerusalem symbolizes the holy city of heaven (Matt 5:25; Rev. 21:9-10).

Closing

Prophecy originates from God who inspired the prophets to convey it as His messengers to suit His purposes. Their fulfillment brings salvation in all its fullness to all people. Fulfilled prophecies come in different forms such as parables, double references, and figurative language. However, the basic framework for understanding Christ in prophecy fundamentally resides in three basic types: Direct, typological, and symbolic. Understanding these, with revelation from the Holy Spirit, brings greater understanding of the hidden things of God.

Inspired prophets clearly communicated what God intended to be understood, embraced, and acted upon to suit His purposes. The Old Testament contains 1,239 prophecies of different types. About 300 of these relate to Jesus (Barton, 1973; Fairchild, 2014). The volume of prophecy indicates the focal point of God’s revelation, the incarnation, life, and teachings of Christ–all fulfillments of prophecy in their own right. The force behind these messianic-prophecies lay within all their various forms, across so many periods, and funneled through such an eclectic array of personalities. When one examines messianic prophecy, with openness to the Holy Spirit’s guidance, the understanding becomes clear, “God was in Christ, reconciling the world unto Himself” (2 Cor 5:19). He foretold it in great and varied detail and fulfilled it by dotting every i and crossing every t.

References

  • Bernard, D. (2005). Understanding God’s Word: An Apostolic approach to interpreting the Bible. Hazelwood, MO: Word Aflame Press.
  • Conner, K. (1980). Interpreting types and symbols. Portland, OR: Bible Temple Publishing.
  • Duvall, J. S. & Hays, J. D. (2005). Grasping God’s Word: A hands-on approach to reading, interpreting, and applying the Bible. Grand Rapids, MI: Zondervan.
  • Fairchild, M. (2014). Prophecies Jesus fulfilled: 44 prophecies of the Messiah fulfilled in Jesus Christ. Retrieved from http://christianity.about.com/od/biblefactsandlists/a/Prophecies-Jesus.htm
  • Harrington, D.  (2007). The Gospel of Matthew: Sacra Pagina. Collegeville, MN: Liturgical Press.
  • Lloyd, Jones, D. (1976). Studies on Sermon on the Mount. Grand Rapids, MI: William B. Eerdmans Publishing Company.
  • Pentecost, D. W. (1958). Things to come: A study in biblical eschatology. Grand Rapids, MI: Zondervan.
  • Ramm, B. (1970). Protestant biblical interpretation. (3rd ed.). Grand Rapids, MI: Baker House Book.
  • Ritenbaugh,  J. (1992). Biblical Symbolism. Bibletools.org. Retrieved from http://www.bibletools.org/index.cfm/fuseaction/Library.sr/CT/PERSONAL/k/678/Biblical-Symbolism.htm
  • Thayer, J. (2009). Thayer’s Greek-English lexicon of the New Testament. Peabody, MA: Hendrickson Publishers.

 

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Uncovering the Meaning of Servant of the Lord

19 Tuesday Aug 2014

Posted by drjparon in Hermeneutics, Servant Leadership, Within text

≈ 2 Comments

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Servant Leadership

The biblical testaments harmonize together into one united narrative of which God revealed His identity and salvation plan to all humanity. Scripture interprets Scripture as its own testimony—It reveals a completely Spirit inspired, inerrant, infallible, and authoritative text. The Word of God contains guiding truth for a believer’s walk. Students of the Word exegete and interpret Scripture to unlock its meaning. Against the backdrop of scriptural exegesis and interpretation, the meaning of servant of the Lord comes forth.

Exegesis answers the question, What did the biblical author mean? Tate (1997) defined exegesis as the process of examining a biblical text for what its original readers understood it to mean in a given context. In doing so, it considers the grammatical aspect of word meaning (lexicon) and order (syntax) looking at relationships for meaning.  Words or phrases take on various meanings depending on the author’s intent. Additionally, exegesis examines the historical-cultural aspects through biblical geographical, social, political, archeological, political, cultural, philosophical, and religious views or events from the time of writing (Bernard, 2005). Working in tandem with exegesis, Tate (1997) explained that interpretation draws out implications from the text for contemporary readers and listeners. Interpretation depends on thorough exegesis combining grammatical and historical aspects with illumination from the Holy Spirit for understanding. The Holy Spirit does not contradict His own Word, rather reveals meaning.

The fusion of exegesis and interpretation leads to hermeneutics. Simply stated, hermeneutics reflects on a past event and culture to understand its meaning in a current situation (Braaten, 1966). Hermeneutics = exegesis + interpretation. Theological study offers 19 hermeneutical principles ranging from the dispensational principle to numerical. Three of these principles (first mention, context, and typical) will guide exegesis and interpretation of servant of the Lord to study the subject’s deeper meaning.

Exegeting and Interpreting Servant

Two words surface when mentioning the concept of Christ-centered servitude in the New Testament: diakonos and doulos. This author (2013)  wrote that a diakonos servant (Matt 20:26) shows the qualities of a minister who seeks nothing more than unselfish ambition to God’s service as His subordinate in all humility, love, and submission. Further, a servant waits on and carries out the commands from the King: “The greatest among you will be your servant” (Matt 23:11). Working with diakonos, a doulos servant (Matt 20:27) revealed a bondservant who gives up self-interests and will to advance God’s mission as a slave for the sake of Christ. This enslavement brings joy, devotion, obedience, yielding, and sacrifice: “Sitting down, Jesus called the Twelve and said, ‘If anyone wants to be first, he must be the very last, and the servant of all’” (Mark 9:35). Christ followers must hold the beliefs and show the actions of both diakonos and doulos. A third word, pais (Greek), gives even deeper meaning into the subject of servitude. Thayer (2009) defined pais as one whose “agency God employs in executing His purposes: “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 show justice to the Gentiles: (Matt 12:18 KJV; Isa 42:1). This passage fulfilled what the Prophet Isaiah foretold about the coming messiah, Jesus. It also precedes diakonos and doulos in the Book of Matthew and announces the reason behind servitude (Matt 20:27; 23:11). To understand servitude, What do the first mention, typical, and context principles uncover about the characteristics of a servant of the Lord for believers in Christ?

First Mention Principle

Hartill (1947) stated that the first mention about a subject comes from God about truth related to a subject that stands connected in His mind. The first mention of servant (Hebrew: עֶבֶד`; ebed) occurred in Gen 26:24, in which God referred to Abraham as His servant: “And the Lord appeared unto him the same night, and said, I am the God of Abraham they father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.” A critical point about the name servant of the Lord relates to the fact that the God Himself identified Abraham as His servant and did so in a possessive form, “my servant” (26:24b). Scripture showed that Abraham followed God’s will by leaving Haran to follow the Lord’s command to go to a land God would show him (12:1). Ancient peoples held land, family, and inheritance as significant elements in their society. Land sustained a farmer’s livelihood, while it represented the urban dweller’s political identity. Children inherited the family land. They worked it to sustain their livelihood, care for their family, and ensure the family lineage. The land, family, and inheritance linked together (Walton, Matthews, & Chavalas, 2000). When Abraham left his father’s house and kindred upon God’s command, he forfeited everything familiar from Haran to go “unto a land that I will show thee” (Gen 12:1d). Instead, he placed his future in the Lord’s hands and followed Him. For the Lord to name Abraham servant brings to mind characteristics of obedience, submission, trust, and faithfulness. These traits tied to God’s covenant and resulted in Abraham gaining a new identity, everlasting inheritance, and divine security.

Some of the Old Testament servants of the Lord included Abraham (Gen 26:24), Moses (Exod 14:31; Deut 34:5; Josh 1:2, 13), Joshua (Josh 24:29; Judg 2:8), Hezekiah (2 Chron 32:16), Isaiah (Isa 20:3), Nebuchadnezzar the king of Babylon (Jer 25:9), Zerubbabel (Hag 2:23), prophets as a group (2 Kgs 17:13; Amos 3:7; Jer 7:25; 26:5), and the faithful ones of Israel (Isa 49:1-6). Upon closer examination of their character traits as His servant, Scripture revealed its attributes. The servants of the Lord accomplished something particular for Him. Moses led the Israelites from Egypt. He served as God’s instrument to demonstrate His acts (Exod 14:31) and gave His commands (Josh 1:13). God called Moses his servant even after death (1:2). Caleb had a different spirit than the children of Israel. Caleb fully followed God (Num 14:24) as opposed to the Israelites who tested God, did not heed His voice, and provoked (spurned or despised) Him (14:22). God called King Nebuchadnezzar of Babylon, known as the wicked one in Rabbinical literature (Jewish Encyclopedia, 2011), His servant because he worked for Him. Nebuchadnezzar would strike the land of Egypt (Jer 43:10c-11; AMP).

Context Principle

What does the study of servant of the Lord’s context further determine about its characteristics? The context principle considers a subject through the context of the immediate passage, chapter, book, testament, and Bible (Hartill, 1947; Segraves, 2001). Words, phrases, or passages before or after a word influence its meaning, too, as do surrounding events, conditions, and audience. For example, servant of the Lord first appears in Gen 26:24. The Lord appeared to Isaac and reaffirmed the covenant He made with His servant Abraham. The passages prior to verse 24 open more understanding about servant of the Lord.

A look at the chapter revealed that events occurred at the time of famine. God directed Isaac to sojourn temporarily in Gerar. There, the Lord appeared to Isaac and told him He would favor him, give all these lands, and confirm the oath He swore to his father Abraham (26:3-5 NIV). He emphasized that Abraham obeyed Him; did everything He required; and kept His commands, decrees, and instructions (v. 3). The Lord spoke again to Isaac in Gen 26:24, “I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake” (KJV). Earlier verses from chapter 26 showed that the Lord’s servant Abraham had an obedient character based on His actions.

By widening the examination of servant to other chapters from Genesis and books of the Old Testament more definitions surface, all influenced by context. From Genesis to 2 Kings, nine variations of servant occur excluding servant of the Lord. These occurrences reflect meanings contrary to servant of the Lord:

  • Slave, Servant of Servants (Gen 9:25). Noah petitioned a curse as a servant of servants; lowest servant, or slave of slaves. A servant of servants can apply to an individual or whole people when subject and tributary to another.
  • House of Bondage (Gen 13:3, 14). The Lord delivered Israel from the house of slaves in the land of Egypt.
  • Consummate Host (Gen 18:3). Servant denotes someone who welcomes a guest with all humility and offers the best, ready to take care of and serve (See also, Gen 19:19a, Lot perceived himself to be a servant, but his character did not match Abrahams’s).
  • Servant of the House (Gen 24:2). A servant in this context served the household.
  • Subjects of a Chief (Gen 26:15). This passage showed collective servants who served a person of importance.
  • Man Servant (Gen 41:12). Slave in this context, indicated a man-servant who served someone else.
  • Polite Address to Equals or Superiors (Gen 43:28). Servant showed a way of addressing one’s superior to show respect.
  • Subject to Forced Labor (Gen. 49:15). The intent of servant here meant that the person possessed a new knowledge based on actions, whether good or bad actions. This might fit with knowledge gained based on revelation or conviction.
  • Servant of the King (1 Sam 18:5). A slave denoted a paid member of the king’s army who held respect in the eyes of the people. In 2 Kgs 8:13a servant of the king carried a negative connotation: “And Hazael said, What is your servant, only a dog, that he should do this monstrous thing?”

The context principle indicated that a servant of the Lord belonged to the divine Master, rather than a worldly (Gen 24:2). A servant of the Lord carried an exalted stature, honorable in God’s eyes rather than dishonorable (2 Kgs 8:13). God esteemed the title, rather than the respect people gave men of war (1 Sam 18:5). The title transcended a polite address (Gen 43:28). This servant voluntarily submitted to everything God required and kept His commands, decrees, and instructions. God did not force obedience (49:15). Further, the servant carried out the Lord’s requests based on faith in God’s covenantal promises for Israel, generation to generation. The Lord’s scope of authority went beyond that of a master’s household (24:2) As opposed to the cursed servant of servants (9:25; 26:15), the Lord blessed His servant with ensuing spiritual and physical prosperity.

Typical Principle

The typical principle pertains to a type from the Old Testament that clearly revealed itself in the New Testament to show a divinely appointed illustration of some scriptural truth (Hartill, 1947; Segraves, 2001). Continuing to follow occurrences of servant of the Lord, the most significant presents itself in Isa 42:1-8. The unidentified “my servant” type in Isa 42:1, prefigured the antitype Messiah: “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles” (Isa 42:1). Jesus Christ, the Lord’s Servant fulfilled these words foretold by the Prophet Isaiah in Matt 12:18. In this prophecy, God assured the helpless servant Israel that He will bless them through His Servant to come Who will rule over the earth (Isa 42:8-9). His servant will bring justice, a divine mishpat, to the nations with salvation (42:1, 3-4). He will do so gently in truth: Neither will He break a bruised reed nor quench a smoking flax (v. 3). But, He will prevail in establishing it. Isaiah 42:4 in the Amplified version detailed the meaning of establish, “He will not fail or become weak or be crushed and discouraged till He has established justice in the earth.”

Servant of the Lord

Seeking the Pillars of Truth

The Bible is the Word of God with truths for daily living. These truths provide each believer and the collective Body of Christ with subsequent meaning that shapes their understanding for God’s intentions as His servant. It also beacons their walk with guiding principles to serve Him. What truths, then, did God have in mind about servant (Hebrew: עֶבֶד`; ebed) in Gen 26:24? Think of the following pillars as the answer to this question. These pillars of truth apply to Christ followers as His servant, His beloved:

  • Pillar One. A servant of the Lord belongs to God through covenant. 
  • Pillar Two. A servant of the Lord submits to His commission.
  • Pillar Three. A servant of the Lord places the future in His hands.
  • Pillar Four. A servant of the Lord follows God in faith.
  • Pillar Five. A servant of the Lord speaks gentle truth.
  • Pillar Six. A servant of the Lord trusts Him, with the absence of fear and discouragement.
  • Pillar Seven. A servant of the Lord prevails with His commission.

God exalts His beloved with the title servant: The Most High bestows them with a name of honor. With this title, though, comes responsibility. Every believer must journey in faith like Abraham and walk as the Servant Jesus to promote the cause of the Gospel to all nations. It takes nothing less than faith and trust in God to serve. Heed the Lord’s words to Joshua, “Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest” (Josh 1:). Submit, follow, trust, and prevail in faith as a servant of the Lord.

Jan Paron, PhD/August 19, 2014
Dean and Professor of Urban Ministerial Leadership
All Nations Leadership Institute

References

  • Braaten, D. (1966). History and hermeneutics. Philadelphia, PA: Fortress.
  • Conner, K. (1980). Interpreting symbols and types. Portland, OR: Bible Temple Publishing.
  • Conner, K. & Malmin, K. (1983). Interpreting scriptures: A textbook on how to interpret scripture. Portland, OR: City Bible Publishing.
  • Hanson, P. (1995). Isaiah 40-66. Louisville, KY: John Knox Press.
  • Harrill, J. (2000). Servant. In D. N. Freedman (Ed.), Eerdmans dictionary of the Bible (p. 1189). Grand Rapids, MI: Wm. B. Eerdmans Publishing
  • Hartill, J. (1947). Principles of biblical hermeneutics. Grand Rapids, MI: Zondervan.
  • Oswalt, J.. (1998). The Book of Isaiah: Chapters 40-66. Grand Rapids, MI: Wm. B. Eerdmans Publishing.
  • Jewish Encyclopedia. (2011). Nebuchadnezzar. Retrieved from http://www.jewishencyclopedia.com/articles/11407-nebuchadnezzar
  • Kaiser, M. (Ed.). (1996). Foundation of contemporary interpretation. Grand Rapids, MI: Zondervan.
  • Kaiser, W. & Silva, M. (2007). Introduction to biblical hermeneutics: The search for meaning. Grand Rapids, MI: Zondervan.
  • Klein, W., Blomberg, C., & Hubbard, R. (2004). Introduction to biblical interpretation. Nashville, TN: Thomas Nelson.
  • Oswalt, J.. (1998). The Book of Isaiah: Chapters 40-66. Grand Rapids, MI: Wm. B. Eerdmans Publishing.
  • Paron, J. (2013, March 1). DNA of kingdom greatness [Web log post]. Retrieved from https://specs12.wordpress.com/2013/03/03/dna-of-kingdom-greatness/
  • Segraves, D. (2001). You can understand the Bible: Guidelines for interpreting it. Go Teach Ministry.
  • Swindoll, C. (2014). Abraham: One nomad’s amazing journey of faith. Carol Stream, IL: Tyndale Publishers, Inc.
  • Tate, W. (1997). Biblical interpretation: An integrated approach. Peabody, MA: Hendrickson Publishers.
  • Thayer, J. (2009). Thayer’s Greek-English lexicon of the New Testament. Peabody, MA: Hendrickson Publishes.
  • Virkler, H. (2007). Hermeneutics: Principles and processes of biblical interpretation (2nd Ed.). Grand Rapids, MI: Baker Academic.
  • Walton, J., Matthews, V., & Chavalas, M. (2000). The Bible background commentary: Old Testament. Downers Grove, IL: Baker Academic.

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