Lent 3, 2020--Ezekiel 17:1-7--"Stricken for You"

God’s people are not immune to being stricken with complaining to or about God or his leaders. Though the complaining can indicate a lack of trust in God and his Word, God graciously comes to his people in his Word, Baptism, and Supper to pour out life and salvation earned by his dear Son stricken for us.

Stricken for You

Sermon Theme: When Christ is stricken, it is for your deliverance.

Text:

Other Lessons: ; ; (27–30, 39–42)

Goal: That hearers, stricken by thirst caused by sin, are refreshed through Jesus, who was stricken for them.

Rev. Paul J. Beyer, pastor, Immanuel Lutheran Church, Daykin, Nebraska

Liturgical Setting

Lent brings us to thirst for our Lord’s salvation. Being stricken by God’s “unchangeable truth” of Law (Collect) creates the thirst. God’s people in the wilderness thirst and are refreshed only after the rock is stricken (Old Testament Reading, ). God does so even though his people were contentious and tested the Lord. It’s a good thing our Lord does not wait for us to turn to him. Even when we were weak, ungodly, sinners and enemies of God, Christ died for us (Epistle, , , ). He makes himself present to us, pouring out salvation through his blood (v 9) and water (; Gospel, ). Having received his gifts, caution is in order that we not harden our hearts as God’s people did at Massah and Meribah (; Psalm, vv 8–9). Instead, we hear that we have peace with God through Jesus (), our eyes are fixed on Jesus (Gradual), and our strength is in him so we can sing his praise (Introit, ).

Relevant Context

After being led across the Red Sea into the wilderness, God’s people grumble against Moses about bitter water at Marah (). Their grumbling continued against Moses (and Aaron) in the wilderness of Sin when they were hungry (). In both instances, God provided handsomely for his people. At Marah, God made the bitter water sweet when Moses threw a log into it. In the wilderness of Sin, the people’s grumbling about food was met with their daily provision of manna (). They were even given a supply of meat, as quail covered the camp one evening (). From the wilderness of Sin, the people move on.

Textual Notes

V 1: The Lord leads his people out to camp at Rephidim. Again, the people are tested. This time there is no water. The trip from the wilderness of Sin to Rephidim was in at least two stages. Moses recounts this trip (), indicating stops at Dophkah and Alush.

V 2: As at Marah and the wilderness of Sin, God’s people are not content with their leader, Moses. They quarrel (yareb, from rib) with Moses. This quarreling is so significant that the place will be called Quarreling, Meribah (məribah is also from rib) (). In quarreling with Moses, the people are really putting the Lord to the test (tənassun from nasah), and Moses tells them so. Because of this testing, Moses will also call the place Massah (), massah, meaning testing, again from the root nasah. The people have been consistent. This is now the third time they have complained to Moses about their thirst or hunger.

V 3: The connection with the previous two complaints against Moses becomes even clearer here when it is said that the people grumbled, yalen, from lun. This grumbling is mentioned at Marah () and extensively in the wilderness of Sin (16:2, 7–8). Their grumbling here resembles the grumbling in the wilderness of Sin, where the Israelites complained that Moses and Aaron had brought them there to kill them with hunger (16:3). Here at Rephidim, their complaint is almost identical. Moses is said to have led them and their livestock to die not of hunger (they were receiving their daily manna) but of thirst.

V 4: At Marah, Moses cried to the Lord when the people were in an uproar about the bitter water (). Here, Moses also cries to the Lord. But this time the situation appears to be more drastic. The people complain about imminent death for themselves and their cattle. If Moses doesn’t do something, he senses he could be stoned, and he says so to God. Perhaps Moses sensed similarly when he and Aaron were unsuccessful in their initial meeting with Pharaoh to let God’s people go. Instead of letting the Lord’s people go, Pharaoh increased the burden of the Israelite slaves. The Israelite foremen tell Moses and Aaron, “The Lord look on you and judge, because you have made us stink in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us” (). Other Old Testament examples of God’s people at the brink of stoning their leader are and . Apparently, stoning was the last stage of the rejection of an Israelite ruler. However, Moses, like David (), turns to the Lord for help. Of course, Christ (), Stephen (), and Paul () also faced stoning at the hands of God’s people, the ones to whom they were sent.

V 5: Moses receives instructions from the Lord. Moses is to pass in front of the people with some of the elders. He would carry the staff used to strike the Nile and turn it to blood, the first plague on the Egyptians (). This was also the staff Aaron threw to the ground, which became a serpent before Pharaoh (). When the staff was used as an instrument to turn the Nile to blood, God was graciously at work for the sake of his people to turn Pharaoh’s hard heart. Here, the staff is used by God to strike a rock to produce water for God’s people. God is gracious and long-suffering with his people to bring them water for life.

V 6: The Lord is present when Moses strikes the rock. The rock is at Horeb, otherwise known as the mountain of God () and Sinai (; ). It is also the place where the Lord appeared to Moses in a burning bush (). On the mountain of God, Moses had seen a burning bush, yet it was not at all consumed. The Lord had already shown Moses God’s ability to do what appears impossible. Moses does not hesitate to do as the Lord says, and he strikes the rock. The word strike, here and in v 5, hikkita from nakah, is the same root used in , the third Servant Song of Isaiah: The Lord’s Servant says, “I gave my back to those who strike.” It is also the same root used in the fourth Servant Song, , “Yet we esteemed him stricken, smitten by God, and afflicted.” In , the word translated “smitten” is the same root used in for strike. The King James Version frequently translates nakah as “smite” or “smitten.” In any event, in , Moses is commanded to strike the rock, and water will gush out and the people will drink. Paul connects this rock with Christ ()! Strike the rock, and God in Christ is very gracious, pouring out water for life, saving them from death. In and , the Lord Jesus prophesies his own flogging. The word is mastigoō, “to whip,” and in the Septuagint the word for nakah in is mastix, “a whip.” John succinctly records Jesus being flogged, that is, stricken, in . The Septuagint translates nakah in with pataxeis, from patassō, and the Gospel writers in and record Jesus quoting , “Strike the shepherd,” using this same word. Strike the rock, Christ, present with God’s people at Horeb, the mountain of God, and God graciously provides them the water of life. The same Lord Jesus is stricken, flogged, as Isaiah and Zechariah prophesy, and salvation is poured out to God’s people. Remarkably, when pierced (, also a fulfillment of !), blood and water flow from Jesus’ side. In the Sacraments of Baptism and the Lord’s Supper, the water and blood have not stopped flowing for the deliverance of salvation.

V 7: As indicated in v 2, Massah and Meribah are derived from the words for “testing” and “quarrel.” The Psalm mentions Massah and Meribah by name as a warning against hardening your heart () when the Lord speaks. The author to the Hebrews (3:7–11) quotes from the Septuagint, which does not transliterate Massah and Meribah but translates as “testing” and “rebellion.” The event is to be held in the minds of God’s people, including us, as a warning against quarreling and testing the Lord. But listen to the Lord; hear his voice ().

Sermon Outline

Introduction: God’s people are not immune to being stricken with complaining to or about God or his leaders. Though the complaining can indicate a lack of trust in God and his Word, God graciously comes to his people in his Word, Baptism, and Supper to pour out life and salvation earned by his dear Son stricken for us.

God’s people are stricken in the wilderness:

With bitter water at Marah ().

(1) With bitter water at Marah ().

With no food in the wilderness of Sin ().

(2) With no food in the wilderness of Sin ().

(3) Now at Rephidim, with no water (v 1).

Now at Rephidim, with no water (v 1).

b. God’s people react to their affliction (vv 2–4):

God’s people react to their affliction (vv 2–4):

(1) By quarreling.

By quarreling.

(2) By grumbling.

By grumbling.

(3) By testing the Lord.

By testing the Lord.

By wanting to strike the messenger by stoning Moses!

c. The Lord graciously delivers his people:

The Lord graciously delivers his people:

(1) At Marah.

At Marah.

At the wilderness of Sin.

(2) At the wilderness of Sin.

(3) At Rephidim (vv 5–6).

At Rephidim (vv 5–6).

We are stricken by afflictions we did not bring upon ourselves:

Violent weather.

(1) Violent weather.

Trouble at work.

(2) Trouble at work.

Sicknesses.

(3) Sicknesses.

(4) Suffering with loved ones stricken with illness.

Suffering with loved ones stricken with illness.

We are stricken with our own sinful nature.

b. We are stricken with our own sinful nature.

(1) We rebel against God.

We rebel against God.

We create more problems for ourselves.

(2) We create more problems for ourselves.

(3) We quarrel, grumble, complain, and test the Lord.

We quarrel, grumble, complain, and test the Lord.

c. We thirst for deliverance from our afflictions.

We thirst for deliverance from our afflictions.

Christ the Rock was with God’s people at Horeb ().

(1) He is stricken.

He is stricken.

(2) Water is supplied!

Water is supplied!

b. Isaiah and Zechariah prophesy that Jesus will be stricken (; ; ).

Isaiah and Zechariah prophesy that Jesus will be stricken (; ; ).

c. Jesus himself announces that he will be stricken (; ; ; ).

Jesus himself announces that he will be stricken (; ; ; ).

d. He is stricken and does not complain ()!

He is stricken and does not complain ()!

He is stricken for your benefit.

e. He is stricken for your benefit.

(1) His pierced side yields water and blood ().

His pierced side yields water and blood ().

The water and the blood still flow!

(2) The water and the blood still flow!

(a) The water flows in Holy Baptism.

The water flows in Holy Baptism.

(b) His blood flows in the Lord’s Supper.

His blood flows in the Lord’s Supper.

The blood and water from the side of the stricken Christ quench your thirst for deliverance from your afflictions.

(3) The blood and water from the side of the stricken Christ quench your thirst for deliverance from your afflictions.

Though you are stricken by sin and sufferings,

Just as the Lord delivered his people from their afflictions in the wilderness, so also does he deliver you from your afflictions. He does not leave you stricken. He took your afflictions upon himself and took them to the cross. From his stricken side flow the blood and water that quenches your thirst for deliverance.

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Liturgical Setting

Lent brings us to thirst for our Lord’s salvation. Being stricken by God’s “unchangeable truth” of Law (Collect) creates the thirst. God’s people in the wilderness thirst and are refreshed only after the rock is stricken (Old Testament Reading, ). God does so even though his people were contentious and tested the Lord. It’s a good thing our Lord does not wait for us to turn to him. Even when we were weak, ungodly, sinners and enemies of God, Christ died for us (Epistle, , , ). He makes himself present to us, pouring out salvation through his blood (v 9) and water (; Gospel, ). Having received his gifts, caution is in order that we not harden our hearts as God’s people did at Massah and Meribah (; Psalm, vv 8–9). Instead, we hear that we have peace with God through Jesus (), our eyes are fixed on Jesus (Gradual), and our strength is in him so we can sing his praise (Introit, ).

Relevant Context

After being led across the Red Sea into the wilderness, God’s people grumble against Moses about bitter water at Marah (). Their grumbling continued against Moses (and Aaron) in the wilderness of Sin when they were hungry (). In both instances, God provided handsomely for his people. At Marah, God made the bitter water sweet when Moses threw a log into it. In the wilderness of Sin, the people’s grumbling about food was met with their daily provision of manna (). They were even given a supply of meat, as quail covered the camp one evening (). From the wilderness of Sin, the people move on.

Textual Notes

V 1: The Lord leads his people out to camp at Rephidim. Again, the people are tested. This time there is no water. The trip from the wilderness of Sin to Rephidim was in at least two stages. Moses recounts this trip (), indicating stops at Dophkah and Alush.

V 2: As at Marah and the wilderness of Sin, God’s people are not content with their leader, Moses. They quarrel (yareb, from rib) with Moses. This quarreling is so significant that the place will be called Quarreling, Meribah (məribah is also from rib) (). In quarreling with Moses, the people are really putting the Lord to the test (tənassun from nasah), and Moses tells them so. Because of this testing, Moses will also call the place Massah (), massah, meaning testing, again from the root nasah. The people have been consistent. This is now the third time they have complained to Moses about their thirst or hunger.

V 3: The connection with the previous two complaints against Moses becomes even clearer here when it is said that the people grumbled, yalen, from lun. This grumbling is mentioned at Marah () and extensively in the wilderness of Sin (16:2, 7–8). Their grumbling here resembles the grumbling in the wilderness of Sin, where the Israelites complained that Moses and Aaron had brought them there to kill them with hunger (16:3). Here at Rephidim, their complaint is almost identical. Moses is said to have led them and their livestock to die not of hunger (they were receiving their daily manna) but of thirst.

V 4: At Marah, Moses cried to the Lord when the people were in an uproar about the bitter water (). Here, Moses also cries to the Lord. But this time the situation appears to be more drastic. The people complain about imminent death for themselves and their cattle. If Moses doesn’t do something, he senses he could be stoned, and he says so to God. Perhaps Moses sensed similarly when he and Aaron were unsuccessful in their initial meeting with Pharaoh to let God’s people go. Instead of letting the Lord’s people go, Pharaoh increased the burden of the Israelite slaves. The Israelite foremen tell Moses and Aaron, “The Lord look on you and judge, because you have made us stink in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us” (). Other Old Testament examples of God’s people at the brink of stoning their leader are and . Apparently, stoning was the last stage of the rejection of an Israelite ruler. However, Moses, like David (), turns to the Lord for help. Of course, Christ (), Stephen (), and Paul () also faced stoning at the hands of God’s people, the ones to whom they were sent.

V 5: Moses receives instructions from the Lord. Moses is to pass in front of the people with some of the elders. He would carry the staff used to strike the Nile and turn it to blood, the first plague on the Egyptians (). This was also the staff Aaron threw to the ground, which became a serpent before Pharaoh (). When the staff was used as an instrument to turn the Nile to blood, God was graciously at work for the sake of his people to turn Pharaoh’s hard heart. Here, the staff is used by God to strike a rock to produce water for God’s people. God is gracious and long-suffering with his people to bring them water for life.

V 6: The Lord is present when Moses strikes the rock. The rock is at Horeb, otherwise known as the mountain of God () and Sinai (; ). It is also the place where the Lord appeared to Moses in a burning bush (). On the mountain of God, Moses had seen a burning bush, yet it was not at all consumed. The Lord had already shown Moses God’s ability to do what appears impossible. Moses does not hesitate to do as the Lord says, and he strikes the rock. The word strike, here and in v 5, hikkita from nakah, is the same root used in , the third Servant Song of Isaiah: The Lord’s Servant says, “I gave my back to those who strike.” It is also the same root used in the fourth Servant Song, , “Yet we esteemed him stricken, smitten by God, and afflicted.” In , the word translated “smitten” is the same root used in for strike. The King James Version frequently translates nakah as “smite” or “smitten.” In any event, in , Moses is commanded to strike the rock, and water will gush out and the people will drink. Paul connects this rock with Christ ()! Strike the rock, and God in Christ is very gracious, pouring out water for life, saving them from death. In and , the Lord Jesus prophesies his own flogging. The word is mastigoō, “to whip,” and in the Septuagint the word for nakah in is mastix, “a whip.” John succinctly records Jesus being flogged, that is, stricken, in . The Septuagint translates nakah in with pataxeis, from patassō, and the Gospel writers in and record Jesus quoting , “Strike the shepherd,” using this same word. Strike the rock, Christ, present with God’s people at Horeb, the mountain of God, and God graciously provides them the water of life. The same Lord Jesus is stricken, flogged, as Isaiah and Zechariah prophesy, and salvation is poured out to God’s people. Remarkably, when pierced (, also a fulfillment of !), blood and water flow from Jesus’ side. In the Sacraments of Baptism and the Lord’s Supper, the water and blood have not stopped flowing for the deliverance of salvation.

V 7: As indicated in v 2, Massah and Meribah are derived from the words for “testing” and “quarrel.” The Psalm mentions Massah and Meribah by name as a warning against hardening your heart () when the Lord speaks. The author to the Hebrews (3:7–11) quotes from the Septuagint, which does not transliterate Massah and Meribah but translates as “testing” and “rebellion.” The event is to be held in the minds of God’s people, including us, as a warning against quarreling and testing the Lord. But listen to the Lord; hear his voice ().

Lent 3, 2020--Ezekiel 17:1-7--"Stricken for You"

God’s people in the Old Testament are stricken, and God graciously delivers them.

We, God’s people today, are stricken and thirst for his deliverance (v 7).

God’s Son is stricken to be our deliverance.

When Christ Is Stricken, It Is for Your Deliverance.