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The Importance of Isaiah’s Servant Songs

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J. Nicholas Reid presents a compelling devotional of Isaiah’s Servant Songs, where he first zooms in to observe each of the four songs before zooming out to consider their impact on the New Testament.

Some of the most memorable questions in the New Testament are answered in relation to the Servant Songs. Whether it is the eunuch asking Phillip if the fourth song is about Isaiah or someone else (Acts 8), or John the Baptist sending his disciples to ask Jesus, “Are you the one who is to come, or shall we look for another?” (Luke 7:20), the significance of these songs cannot be overstated. “Phillip opened his mouth, and beginning with this Scripture he told him the good news about Jesus” (Acts 8:35).

Here is much worth considering. Check it out!

Context Matters: Precept Upon Precept

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When some of us learned about studying or teaching the Bible, one phrase seemed to be repeated as often as any other: precept upon precept, line upon line. In my experience, few verses are quoted and extolled as these when we’re encouraging our people to take the Bible seriously. Not only have we told our people that it is one good method among many, but some of us have said it’s the only right way to study the Bible. I’ve literally sung this phrase as a chorus in church.


But I sang those lines with a confused conscience. Having come across those words in Isaiah, I wondered if they could possibly mean what we thought they meant. Too embarrassed and fearful to express my concern, I told myself that I was no Bible expert and I could rest secure in my lack of knowledge. Surely, my sense that Isaiah was using those phrases — “line upon line” and “precept upon precept” — to mock God’s people couldn’t be correct! So, I set aside that precept and moved on to the next.

So writes Abigail Dodds, who then gives us a model Bible study in Isaiah 28. She observes, interprets, and applies, showing the train of thought from the context and calling us to have open ears to receive the Lord’s instruction.

Dodds does all this very well and concisely. I commend her article to you.

Context matters. Check it out!

Context Matters: With His Wounds We are Healed

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Perhaps you’ve heard that Jesus will heal all your sickness and disease, if you would only have faith that he will do so. Since Jesus healed every sick person who came to him while he was on earth, surely he will do the same for sick people who come to him while he is in heaven. Jesus still bears the wounds that now heal us.

In this post, I’m not able to tackle the full ideology of faith healing, nor do I intend to discuss whether we ought to expect miraculous healings to continue taking place today. These are complex issues that warrant complex treatment. But in this post I will deal one small part: the common appeal to Isaiah 53:5 to support expectations of physical health and healing.

Context matters. When we learn to read the Bible properly—and not as a collection of unqualified personal promises to which we turn in our moments of need—we’ll find that some of our most famous mantras take us in a different direction.

Seattle Municipal Archives (1999), Creative Commons

Isaiah’s Train of Thought

I’d like to address Isaiah 53:5 from three angles. The first is the larger train of thought of Isaiah 40-55.

Isaiah 40 presents such a sharp change of subject matter and implied audience that many scholars believe the second half of the book could not have been written by Isaiah son of Amoz in the 8th century B.C. While condemnation of Judah’s sin is not absent (e.g. chapter 48), the focus lands far more heavily on proclamation of comfort (Is 40:1-2). And the audience appears to be no longer in the land of Judah (Is 7:1), but in captivity in Babylon (Is 48:20-21). The chief enemy is no longer Assyria but Babylon (Is 46:1-47:15). And the chief hero is not Hezekiah (Is 36-39), but Cyrus, King of Persia (Is 44:24-45:7), along with the representative “servant” of Israel.

Isaiah 56-66 presents yet another perspective, that of those who have returned from exile, now rebuilding the nation and city. So let’s limit our attention for now to chapters 40-55.

Isaiah 40:2 sets up two main announcements for the languishing exiles. “Speak tenderly to Jerusalem, and cry to her:

  • That her warfare is ended
  • That her iniquity is pardoned”

These two points are then expanded as: “that she has received from Yahweh’s hand double for all her sins.” The following chapters expand on these two announcements.

First, in chapters 40-44, Isaiah shows that Yahweh, and Yahweh alone, is both willing and able to do these things. No idols can end the warfare with Babylon to return the exiles. And no idol can do a thing to pardon the people’s great iniquity toward God.

Second, Is 44:24-48:22 describes how Yahweh will go about bringing the first announcement to pass. He will anoint Cyrus for the job, he will bring the people home, and he will wipe out Babylon once and for all.

Third, Is 49:1-55:13 describes how Yahweh will go about bringing the second announcement to pass. He will raise up his unnamed servant to bear iniquity, he will put his words into the people’s mouths, and he will reconstitute them to bear his name.

As we follow Isaiah’s train of thought, we see that the suffering servant in chapter 53 is not raised up (or crushed or wounded) for the people’s physical well-being. Cyrus was the appointed savior for that sphere. The suffering servant is dealing instead with the sin problem. Though Isaiah makes use of the terminology of sickness (affliction, grief, affliction, etc.), these terms serve primarily as metaphors for the main issue: “Yahweh has laid on him the iniquity of us all” (Is 53:6).

Matthew’s Summation

There’s no avoiding the fact that Jesus physically heals people during his earthly ministry. And we are right to draw implications for ministry today: that the proclamation of the kingdom ought to be accompanied by improvements to societies and their quality of life.

It’s striking, however, that Jesus didn’t heal everyone who came to him. His message about the kingdom was more important than any physical healing he could offer (Mark 1:36-39).

Perhaps this is why Matthew explicitly states the purpose of Jesus’ healing miracles (Matt 8:16-17):

That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick. This was to fulfill what was spoken by the prophet Isaiah: ‘He took our illnesses and bore our diseases.’

Jesus healed in order to fulfill what Isaiah had spoken about. In other words, Jesus healed people both to illustrate and to authenticate his mission to pardon iniquity (Matt 1:21). It is no accident that Jesus conducts one such healing simply to prove he has the authority to forgive sins (Matt 9:1-8).

Peter’s Assertion

Peter makes the connection even more explicit. He alludes to Isaiah 53:5 (“by his wounds you have been healed”) to support his point that Jesus died so “we might die to sin and live to righteousness” (1 Pet 2:24-25). In context, this assertion should motivate servants to submit to their masters, even when their masters treat them unjustly (1 Pet 2:18-25).

Conclusion

In context, Isaiah’s poetic statement—”with his wounds we are healed”—is not an absolute promise of physical well-being, if we would only believe. It is a declaration of the forgiveness of Israel’s sin, which had led to her exile in Babylon. The New Testament then uses Isaiah’s shadow to explain the reality of Jesus’ dying for our sin to make us righteous before God, if we would only believe.

Context matters.

For more examples of why context matters, click here. 

Thanks to Bob and Daniel for the idea for this post.

More on the Bruised Reed

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As a follow-up to last week’s post on the metaphor of the bruised reed in Is 42:1-4 and Matt 12:15-21, here is an article I wrote for Desiring God. Here is a taste:

The metaphor seems self-evident. “Bruised reeds are people who are broken and needy, people worn out and tired and exhausted with life’s circumstances, people neglected by the world, but accepted by Jesus.” We casually toss the phrase out like a trump-suit ace impervious to counter-play. No need to explain; just assert: “Jesus never broke a bruised reed.”

But have you considered why the reed doesn’t get broken? Look at the text carefully, and you might find you’ve become a little too familiar with this biblical phrase and perhaps have missed a profound point. In fact, hastily assuming the “what” may have obscured your insight into the “why”…

We rightly marvel at Jesus’s deep compassion. We rightly delight in his commitment to the down-and-out of society, and we rightly long to imitate his works of service and provision. We rightly praise the one who brought hope and healing to those who had none.

But is the point of the bruised reed image Jesus’s compassion? Should we identify weak, lowly, or otherwise hurting people as the “bruised reeds” who weren’t — and thus shouldn’t be — “broken”? Interpreting the metaphor this way is often assumed rather than argued, but perhaps we’ve grown too familiar with it and should take another look.

Check it out!

Context Matters: A Bruised Reed

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Perhaps you’ve heard of the Puritan Richard Sibbes and his famous work The Bruised Reed and Smoking Flax. Though you may not have read it, you’ve likely been influenced by it. If you hear the phrase “bruised reed,” and your first thought is of a suffering person desperate for hope, you largely have Sibbes to thank. And while Sibbes’s work is packed with exceptional pastoral wisdom that looks to Jesus, our Chief Shepherd, it’s frankly lacking in careful contextual Bible study. No matter how familiar we are with biblical phrases, let’s make every effort to observe them carefully and heed their context.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

Crack the Code

When people throw around phrases like “Jesus never broke a bruised reed,” they use it like a code. Almost an allegory. The “reed” is a person. The “bruise” is their suffering. To “break a bruised reed” would be a failure of tenderness or compassion that crushes the spirit or destroys the trust of the wounded soul.

Pastorally, these principles are crucial to understand. I would not condone any efforts to ignore them or justify harsh treatment of Christ’s sheep. Those who suffer are particularly wounded and vulnerable. And our Lord’s tenderness and compassion sound forth from the Scripture at high decibels (Ex 19:4, Ezek 34:11-16, John 21:15-19, Mark 5:33-34, Mark 5:39-43, Luke 7:11-15, etc.).

So I am not challenging the wisdom of compassionate tenderness, especially when someone has gone through the valley of the shadow of death. I think only that we need to be careful with our metaphors, so we don’t run afoul of the biblical author’s intent.

I’ve written for Desiring God on this topic of the bruised reed. But let me repeat here the arguments of both Isaiah and Matthew, in their use of the bruised reed metaphor. Please suspend your disbelief with me, try to set aside your familiarity, and look at these texts with fresh eyes.

Dominic Alves (2006), Creative Commons

Isaiah 42

The image of the bruised reed is in verse 3, but let’s follow Isaiah’s thought before and after it. This poem speaks of Yahweh’s servant, upheld, chosen, and delighted in (Is 42:1a). Yahweh put his Spirit into this servant, with the goal that “he will bring forth justice to the nations” (Is 42:1b).

This goal of justice is no small matter for Isaiah. We could trace the theme of justice all through his book of prophecy. The lack of it is a major accusation against Judah (Is 9:18-10:4, etc.) and the surrounding nations (Is 14:4-6, etc.). Its restoration in the future is the hope of Israel and her promised Davidic king (Is 11:1-5, etc.).

And in chapter 42, the Spirit is on Yahweh’s servant to bring forth justice (Is 42:1). He will bring forth this justice faithfully (Is 42:3). And he will not grow faint or be discouraged until he establishes this justice in the earth (Is 42:4). The main idea here is that the servant will bring justice on earth, even though we might expect him to grow faint or be discouraged before he’s able to do so.

Now how will he do it?

“He will not cry aloud or lift up his voice, or make it heard in the street” (Is 42:2). He will not force the unjust to comply. He will not open a picket line until he gets his way. He won’t even be a major public figure. His voice will work effectually away from the typical forums of civil discourse or political advancement.

And that’s when Isaiah brings in his metaphor. “He will not cry aloud…a bruised reed he will not break…he will faithfully bring forth justice” (Is 42:2-3). The metaphor illustrates the point made in verse 2, that he will not cause political change through typical political channels. He will be an unlikely hero. He will accomplish Yahweh’s purpose of justice, but not according to the world’s expectations of someone who can or will exercise justice (along with great power, pomp, pizzazz, or military might).

Isaiah expands on this idea later in the chapter, where Yahweh confesses, “For a long time I have held my peace; I have kept still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant” (Is 42:14). The servant will faithfully labor to bring forth justice by working behind the scenes, quietly and carefully. But after a while, the time will come when Yahweh will, in fact, cry out and simply “lay waste” and “dry up” and “turn darkness into light” (Is 42:15-17).

The point is this: When Isaiah speaks of the bruised reed, he is not using it as an allegory of ministry to hurting people. He is using it as a word picture to describe the quiet and unobtrusive machinations of Yahweh’s servant establishing justice. This servant keeps such a low profile that, as he passes through the marshes, not even bruised reeds will break off. Not a twig will snap. His draft won’t have enough force to blow out even a smoldering wick. And this unpretentious strategy will not last forever. The time will come for him to eventually beat his chest, get everyone’s attention, and just get the job done.

Matthew 12

According to Matthew, Jesus heals a man’s withered hand, on the Sabbath, in direct defiance of the ruling elite (Matt 12:9-13). As a result, those elites begin conspiring to destroy him (Matt 12:14).

Jesus knows what’s going on, and he withdraws (Matt 12:15a). He doesn’t put up a fight or launch a PR campaign; he just slinks back into the shadows. And many follow him, and he heals them (Matt 12:15b), but his goal right now is not to make too much of a fuss. He has to keep laying low. So he orders these people not to make him known (Matt 12:16).

This was to fulfill what was spoken by the prophet Isaiah…my servant…a bruised reed he will not break…until he brings justice. (Matt 12:17-21)

According to the flow of Matthew’s gospel, it was not yet time for Jesus to make a fuss. For this season, he backs off and avoids too much attention. “His messianic mission had a noteworthy ninja element” (DG).

But while going up to Jerusalem one last time, he can talk about almost nothing but his coming victory over death (Matt 20:17-19, 22, 28). He will faithfully bring forth justice. The time for silence has ended. So he must pick a fight in the most public forum—the temple during the Feast of Passover—in order to get himself killed (Matt 21-23). They take up their plot once again (Matt 26:3-5). This is his path to victory.

Conclusion

This contextual study of the bruised reed metaphor is not meant as an excuse to ever be harsh, demanding, or manipulative with wounded people. By no means! Instead, I hope merely to show you the glory of your Savior Jesus Christ, who accomplished all he set out to do.

And by way of application, perhaps we ought to be slow to use Jesus’ harsh words with the Pharisees as a model for our own public dialogue. That is, unless we are called by God to get ourselves killed for the sin of the world.

Context matters.

Who is The Servant of the Lord?

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Imagine driving by your child’s school and spotting a fire truck next to the building. If you recall the fire safety assembly scheduled for the day, you’ll look forward to hearing all about the brave firemen. But if you forget this event, you’ll view that truck in a different light.

Poghia (2006), public domain

Poghia (2006), public domain

In Bible study as in life, context matters. We’ve covered this topic before at Knowable Word. But with the popularity of word studies and the indiscriminate use of cross-references and search engines, we all could use a reminder.

The Servant of the Lord

In the book of Isaiah, interpreters often understand the term “Servant of the Lord” to refer to the Messiah. Beginning in chapter 42 and continuing through the end of the book, the prophet describes the coming Christ in sweeping terms—what he will be like, what he will do, why he must come and suffer. Isaiah 42:1 serves as a preamble:

Behold my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my Spirit upon him;
he will bring forth justice to the nations.

But read further in the chapter, and you might hear the proverbial record scratch when you hit Isaiah 42:18–20.

18 Hear, you deaf,
and look, you blind, that you may see!
19 Who is blind but my servant,
or deaf as my messenger whom I send?
Who is blind as my dedicated one,
or blind as the servant of the Lord?
20 He sees many things, but does not observe them;
his ears are open, but he does not hear. (Isaiah 42:18–20)

Say what?

Are we reading here that the Messiah is the chief example of one who is blind and ignorant of God’s word? How do we explain this? It doesn’t match what we know of—or what we need from—the Savior.

The Servant Israel

When we read further in Isaiah 42, we see the last half of the chapter addresses God’s people and their failure to respond to God. We see the people in caves and prisons in Is 42:22. Isaiah writes about Jacob and Israel in Isa 42:24, explaining that God “gave up Jacob to the looter” because they weren’t willing to walk in his ways. God brought drastic measures (battle and fire) against them but they “did not take it to heart” (Isa 42:25).

God referred to Israel as his servant (twice!) in Isa 41:8–10, so if you’ve read chapter 42 in context, the reference to the blind servant of the Lord makes a bit more sense. Israel is God’s servant.

So here’s the better question: why should “servant” in Isa 42:1 not refer to Israel? If Israel is God’s servant both in Isa 41:8 and Isa 42:19, why should the reference in Isa 42:1 be different?

A Better Servant

Our understanding of the “servant of the Lord” as the Messiah is sharpened and filled out in later chapters of Isaiah. But there’s an important lesson about salvation in chapter 42.

When God calls attention to his servant in Isa 42:1–4, he has big plans in mind. This servant “will bring forth justice to the nations.” The word “justice” appears three times in those four verses.

Much of Isaiah 42:5–17 describes God’s involvement in this justice mission. He will hold the servant by the hand (Isa 42:6). God’s glory and his name are at stake (Isa 42:8). He will prevail like a warrior (Isa 42:13). He will shame those who trust in idols (Isa 42:17).

Thus, when we see Israel described as a blind and deaf servant in Isaiah 42:19, we naturally wonder—how can such a sinful servant accomplish God’s justice?

The logical answer is, he can’t. It will take a better, holier servant of the Lord to accomplish this momentous task. Considering the “servant of the Lord” in context shows us the need for a greater servant than the world had yet seen.

40 Application Questions From Isaiah 40

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Angell Williams (2008), Creative Commons License

Angell Williams (2008), Creative Commons License

Isaiah 40 is rich with imagery, promises, and soaring truths about God. If you’ve spent time worshiping with Christians, you’ve probably sung a hymn or song which draws on this chapter.

And though we’ve sung from Isaiah 40, I suspect far fewer of us have studied it or dug deeply into the application of this passage. After all, application is hard—we’re usually satisfied if we can find one token application before we move on to the nachos.

Not today, my friends. We’re going deep with application today.

The Main Point

The main point1 of Isaiah 40 can be stated succinctly.

Take comfort: the incomparable God will come and care for his people.

Preparing for Application

When beginning to apply a passage, remember that there are two directions of application (inward and outward). We are confronted with these questions: How do I need to change? How can I influence others to change?

There are also three spheres of application: the head, the heart, and the hands. The author’s main point in a Bible passage should affect what I think/believe, what I desire, and what I do (respectively).

Finally, the best applications are specific and keep Jesus and his saving work in mind.

Application Questions for Isaiah 40

Instead of providing my own application of Isaiah 40, I’ve written questions to guide your application of the passage. I worked hard to get forty questions, just to show that the Bible reaches far deeper into our lives than we usually allow.

Head Application, Inward

  1. Do you believe that God is the creator of everything (Is 40:12, 22)? Do you believe that God is the ruler over the nations (Is 40:15–17)? Do you believe that God directs and names the stars in the sky (Is 40:26)?
  2. When are you likely to forget that God is the creator and ruler?
  3. How can you remind yourself that God is the creator and ruler?
  4. Do you believe that God is wise (Is 40:14)? Do you believe that God is unique, unlike any idol (Is 40:18–20)? Do you believe that God is able to strengthen the weak (Is 40:29–31) and protect the vulnerable (Is 40:11)?
  5. When are you likely to forget that God is wise and unique, the source of protection and strength?
  6. How can you remind yourself that God is wise and unique, the source of protection and strength?
  7. Do you believe that God wants comfort for (and not vengeance upon) his people?
  8. Do you believe that God is devoted to his people? When are you likely to forget this? Why?

Heart Application, Inward

  1. In times of distress or uncertainty, what brings you comfort? Do you find comfort in hearing truth about God?
  2. What do you rely on for strength or energy? Do you depend on caffeine, sleep, “comfort food,” or something else?
  3. Do you know the burden of exhaustion and discouragement shouldered by God’s people? Do you want God to comfort his people?
  4. Do you want to be comforted by God, or would you prefer to find comfort in something (or someone) else?
  5. Do you rejoice that God has come to be near/with you in the person of Jesus? What specifically about Jesus’s presence brings you joy?
  6. Do you rejoice that God is eager to give you His strength? What difference does God’s provision of his strength make in your life?
  7. Do you fear the nations? How can you pray so that you will not fear them?
  8. Do you fear the government? How can you pray so that you will not fear it?

Hands Application, Inward

  1. With what actions do you seek comfort? When do you desire comfort? How can you train yourself to seek Biblical comfort?
  2. How can you turn God’s creation into reminders about God’s character for yourself? (Witness the way Isaiah uses these images to teach about God: a shepherd with lambs (Is 40:11), stars (Is 40:26), nations (Is 40:15–17), grass and flowers (Is 40:6–8), scales and measurements (Is 40:12), grasshoppers (Is 40:22), craftsmen (Is 40:19–20), eagles (Is 40:31), youth (Is 40:30).)
  3. When do you find yourself needing strength? How can you seek/receive the strength that God promises?
  4. How can you seek God’s strength through his word?
  5. How can you seek God’s strength through worshiping him?
  6. How can you seek God’s strength through fellowship with his people?
  7. How can you seek strength from God through the means he provides (sleep, recreation, etc.) and still acknowledge God as the source?
  8. What does it look like for you to “wait for the Lord” (Is 40:31)? In what circumstances is it difficult for you to wait for the Lord? Why?
  9. How will the truths from this passage affect the way you celebrate Advent/Christmas this year?

Head Application, Outward

  1. What are some false/inadequate comforts you have given to other people? How can you replace these imitations with Biblical comfort?
  2. When do you have opportunities to remind other Christians what God is like? How can you plan to be ready in these situations?
  3. What questions can you ask your neighbors or friends to lead to a discussion about God?
  4. What questions can you ask your children to lead to a discussion about God?

Heart Application, Outward

  1. Do you desire that all of God’s children know his comfort? Are there some you would rather not be comforted?
  2. How can we help each other discover what brings us comfort?
  3. How can we help each other discover where we turn for strength?
  4. How will you build friendships so that these are natural/welcome topics of conversation?
  5. Are you hesitant to reveal your own misdirected comfort-seeking to others? If Jesus has died for you and welcomed you into God’s family, why are you hesitant?

Hands Application, Outward

  1. How can you extend God’s shepherdly comfort to his flock?
  2. Identify at least two people within your sphere of concern who are especially vulnerable. How can you care for them?
  3. How can you encourage others to seek God for strength?
  4. How could you involve others in a Christmas celebration that focuses on God’s comfort and care for his people in Jesus?
  5. How can you use creation to discuss God with your children?
  6. How can you use creation to discuss God with your neighbors?

Back to Jesus

How do these application questions specifically remember Jesus? I haven’t made that explicit, but consider this. In the beginning of the chapter (Is 40:2), when God calls for comfort for his people, the basis of the message is this: “her warfare has ended, her iniquity has been removed, she has received of the Lord’s hand double for all her sins.” The foundation of the message is reconciliation with God, initiated by God. Jesus has come near and provided comfort and care for us; therefore, we can exhort ourselves and others to seek out our merciful God.

  1. Here’s a brief outline of the passage to support this claim. (But you should study the passage yourself to check my work!) The theme of comfort is introduced in Is 40:1, and the three “voices” that respond to this command introduce their own sections in Is 40:3, Is 40:6, and Is 40:9. Isaiah discusses God’s unmatched actions and abilities in Is 40:12-14 (his creation and wisdom), Is 40:15-17 (the nations are insignificant before God), Is 40:18-20 (God is unlike any human idol), Is 40:21-24 (God dwells in the heavens and brings earth’s rulers to nothing), and Is 40:25-26 (the Holy One directs the stars by his power). We also read of God’s coming to his people in both Is 40:3-5 and Is 40:9-11, and his concern for his people is evident in Is 40:9-11 (his ruling arm provides tender care, especially for the most vulnerable) and Is 40:27-31 (God gives his own strength to his people).
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Bruised Reeds and our Inclination to Presume

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Sometimes we don’t observe well because we’re too familiar with a passage. Then we presume the meaning of a text and stifle ongoing curiosity. In the end, things stay the same, and inertia prevents vibrant application.

Sure, we can see the problem in others. Jehovah’s Witnesses miss the point of John 1:1. Theological liberals miss the mark on John 14:6. Many presume upon Romans 1:26-27 and mistakenly consider it irrelevant to the contemporary same-sex marriage movement.

But can we see the problem in ourselves? We, who claim to love God’s knowable word and who work to study it and submit to it? The deadening progression from familiarity to presumption to inertia is subtle enough that we usually can’t see it, even when we’re aware of the danger.

That’s why I decided to tackle one of evangelicalism’s most hallowed mottos: “Jesus didn’t break a bruised reed.”

The metaphor seems self-evident. “Bruised reeds are people who are broken and needy, people worn out and tired and exhausted with life’s circumstances, people neglected by the world, but accepted by Jesus.” We casually toss the phrase out like a trump-suit ace impervious to counter-play. No need to explain; just assert: “Jesus never broke a bruised reed.”

But have you considered why the reed doesn’t get broken? Look at the text carefully, and you might find you’ve become a little too familiar with this biblical phrase and perhaps have missed a profound point. In fact, hastily assuming the “what” may have obscured your insight into the “why.”

My point is not that we shouldn’t have compassion on needy people (of course we should). My point is that this biblical phrase means something other than what we’ve come to presume.

Check out the full article at Desiring God.

Idolatry is Embarrassing

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Idolatry is not only stupid and offensive to God; it is embarrassing. Check out this post by Ryan Higginbottom on Isaiah 20 and how embarrassing idolatry is. It’s a good example of finding the main point of a text and applying it specifically.

Those same soldiers in whom Judah had hoped were paraded naked through the streets by their captors. What a display of their weakness and frailty! What a dramatic point about the foolishness of trusting in them! You can almost hear the heavenly narrative: “Instead of me, the Lord of hosts, you trust in these guys? Really?!”

Check it out!