{"id":17276,"date":"2024-12-17T04:30:00","date_gmt":"2024-12-17T09:30:00","guid":{"rendered":"https:\/\/christoverall.com\/?p=17276"},"modified":"2024-12-17T20:23:38","modified_gmt":"2024-12-18T01:23:38","slug":"the-servant-of-servants-how-all-gods-promises-will-be-yes","status":"publish","type":"post","link":"https:\/\/christoverall.com\/article\/concise\/the-servant-of-servants-how-all-gods-promises-will-be-yes\/","title":{"rendered":"The Servant of Servants: How All God\u2019s Promises Will Be Yes"},"content":{"rendered":"\n

H\u00e4ndel\u2019s Messiah<\/em> contains fifty-three sections, and its halfway point comes after three successive choruses from Isaiah 53<\/a>. No other part of the Messiah<\/em> has three successive choruses. We are, therefore, warranted to understand these Isaianic choruses (\u00a7\u00a724\u201326) as the hinge of H\u00e4ndel\u2019s masterpiece, the fulcrum on which the Messiah<\/em> turns. But, why? Why is Isaiah 53 so pivotal?[1]<\/a><\/p>\n\n\n\n

1. When speaking of Isaiah 53, I am referring to Isaiah 52:13\u201353:12, which is sometimes called the fourth servant song or poem. Identifying it as fourth<\/em> is unhelpful for two reasons: (1) within Isa. 40\u201355, the four servant passages are not evenly distributed, but instead Isaiah placed one in chs. 40\u201348 and a group of three in 49\u201355; (2) the designation of fourth<\/em> fails to account for what seems in all likelihood to be another servant passage in Isaiah 61 (see W. A. M. Beuken, \u201cServant and Herald of Good Tidings: Isaiah 61 as an Interpretation of Isaiah 40\u201355,\u201d in The Book of Isaiah Le Livre d\u2019Isa\u00efe: Les Oracles et Leurs Relectures Unit\u00e9 et Complexit\u00e9 de l\u2019ouvrage<\/em>, ed. Jacques Vermeylen, Bibliotheca Ephemeridum Theologicarum Lovaniensium 81 [Leuven, Belgium: Peeters, 1989], 411\u201342). In speaking of our passage as a song or poem, we will not\u2014like Bernhard Duhm\u2014weaponize this label to isolate it from its contexts.<\/h6>\n\n\n\n

In this brief article, I aim to show that the pivotal nature of Isaiah 53 resides in this\u2014Isaiah 53 describes <\/em>how all God\u2019s promises will be Yes<\/em>. We will proceed in four steps: (1) recall the canonical and broader literary contexts, (2) receive a shocking surprise, (3) consider how Isaiah 53 works in those contexts, and (4) conclude with an eye towards Jesus\u2019s fulfillment.<\/p>\n\n\n\n

Canonical and Broader Literary Contexts<\/h2>\n\n\n\n

Two problems in the Book of Isaiah clarify our need for a wider canonical context. First, in Isaiah 1:2b\u20134 we read,<\/p>\n\n\n\n

\n

2b<\/sup> The Lord has spoken: \u2018Children have I reared and brought up, but they have rebelled against me. 3 <\/sup>The ox knows its owner, and the donkey its master\u2019s crib, but Israel does not know<\/em>, my people do not understand<\/em>. 4<\/sup> Ah, sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the LORD, they have despised the Holy One of Israel, they are utterly estranged.\u2019<\/p>\n<\/blockquote>\n\n\n\n

In the span of three verses, the Lord characterizes the problem his people face using two key words that will reappear in Isaiah 6\u2014they fail both to know <\/em>and to understand<\/em>. The Lord also uses the three major Hebrew terms for sin in 1:2\u20134: sin, iniquity, and rebellion.[2]<\/a> They are spiritually \u201csick\u201d with sin (the term \u1e25\u014fl\u00ee<\/em> in 1:5). This sinful rebellion did not start in Isaiah\u2019s day, but rather, with the garden catastrophe. In the garden, \u201cclaiming to be wise, they became fools, and exchanged the glory of the immortal God\u201d (Rom. 1:22\u201323), and in that way, \u201call sinned and are [now] lacking the glory of God\u201d (Rom. 3:23) because \u201cthrough one man . . . all sinned\u201d (Rom. 5:12).[3]<\/a> In short then, the first major problem in Isaiah\u2014the one which leads to the exile\u2014is the fallenness, the sinfulness of God\u2019s people. Even though God\u2019s merciful character includes \u201cforgiving iniquity and transgression and sin\u201d (the same terms as Isa. 1:2\u20134), we wonder how he can do this and still \u201cby no means clear the guilty\u201d (Exod. 34:7).<\/p>\n\n\n\n

2. Motyer comments insightfully, \u201cThe three great words in the \u2018sin\u2019-vocabulary are \u201csin\u201d (chat\u2019a<\/em>, v. 4), the actual item of wrongdoing; \u201ciniquity\u201d (v. 4, from \u2019awah,<\/em> to be bent), the \u2018warp\u2019 in the fallen human nature; and \u2018rebellion\u2019 ([v. 2] pash\u2019a<\/em>), wilful, deliberate disobedience\u201d (J. A. Motyer, Isaiah by the Day: A New Devotional Translation<\/em> [Ross-shire, Scotland: Christian Focus Publications, 2011], 10n3).<\/h6>\n\n\n\n














3. See esp. Dane C. Ortlund, \u201cWhat Does It Mean to Fall Short of the Glory of God?: Romans 3:23 in Biblical-Theological Perspective,\u201d WTJ<\/em> 80.1 (2018): 121\u201340; Mitchell L. Chase, Short of Glory: A Biblical and Theological Exploration of the Fall<\/em> (Wheaton, IL: Crossway, 2023).<\/h6>\n\n\n\n

The second major problem which stands out in Isaiah is the jeopardy of God\u2019s promises to David<\/a>. Alec Motyer observes, \u201c[Though] no other prophet dates an event by a death,\u201d[4]<\/a> Isaiah does this twice<\/em>\u2014both times with the death of a king over Judah, a king of Davidic descent (Isa. 6:1; Isa. 14:28)! This is why, early in the Book of Isaiah, he prophesies a \u201cshoot shall come forth from the stump of Jesse\u201d (Isa. 11:1), upon whom the Spirit would rest in both knowledge and understanding (Isa. 11:2). The reason it is the stump of Jesse<\/em> is because the family tree of Davidic kings is hewn back so far we do not just need another Davidic king but a new David<\/em>.[5]<\/a> This coming Prince of Peace will reign on the throne of David, and there will be no end to the peace he brings (Isa. 9:6\u20137 cf. Isa. 16:5). The need for a new David is only intensified by Hezekiah\u2019s shortcomings as king in Isaiah 38\u201339. He \u201cbecame sick and was near the point of death\u201d (Isa. 38:1), and the Lord alone could remove such sickness (Isa. 38:5, 9 [Hebrew: \u1e25\u014fl\u00ee<\/em>]). After being healed, Hezekiah was content with peace in his days (Isa. 39:8). Although God has promised \u201cmy steadfast love will not depart from [the Davidic king]\u201d and \u201cyour throne shall be established forever\u201d (2 Sam. 7:15\u201316), we see the Davidic line deteriorating and exile looming with Isaiah, and we wonder with the psalmist, \u201cLord, where is your steadfast love of old, which by your faithfulness you swore to David?\u201d (Ps. 89:49).<\/p>\n\n\n\n

4. J. Alec Motyer, The Prophecy of Isaiah: An Introduction & Commentary<\/em> (Downers Grove, IL: InterVarsity Press, 1993), 75.<\/h6>\n\n\n\n





5. This observation is indebted to Motyer, The Prophecy of Isaiah<\/em>, 121.<\/h6>\n\n\n\n

Thus, the twin problems of both sin-sickness and dashed Davidic hopes form the gloomy darkness into which the Servant\u2019s light would shine (Isa. 9:2 [MT 9:1]; 42:6; 49:6). Moreover, since God\u2019s promised remedy for the fall (Gen. 3:15) is expected to arise as the Davidic Messiah,[6]<\/a> these problems are really one\u2014how will God keep all his promises<\/em>?<\/p>\n\n\n\n

6. See, e.g., T. Desmond Alexander, \u201cRoyal Expectations in Genesis to Kings: Their Importance for Biblical Theology,\u201d TynB<\/em> 49.2 (1998): 191\u2013212; Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants<\/em>, 2nd ed. (Wheaton, IL: Crossway, 2018), 443\u201385.<\/h6>\n\n\n\n

The Surprise of the Servant Solution<\/h2>\n\n\n\n

Everything hinges on what the Servant does in Isaiah 53.[7]<\/a> If God\u2019s promises are going to be Yes, then Isaiah is making the case that they are Yes in the Servant<\/em>. The twelve verses before Isaiah 53 make this point by showing that Yahweh\u2019s solution is the Servant.<\/p>\n\n\n\n

7. For the reader interested in how we ought to think about the identity of the servant in each of the servant passages, see L. Michael Morales, Exodus Old and New: A Biblical Theology of Redemption<\/em>, Essential Studies in Biblical Theology 2 (Downers Grove, IL: IVP Academic, 2020), 134\u201356; Matthew S. Harmon, The Servant of the Lord and His Servant People Tracing a Biblical Theme Through the Canon<\/em>, ed. D. A. Carson, New Studies in Biblical Theology 54 (Downers Grove, IL: InterVarsity Press, 2020), 109\u201342.<\/h6>\n\n\n\n

The Lord promises redemption for his people (Isa. 52:3), and because his name is despised continually (Isa. 53:5), Yahweh himself will come to redeem (Isa. 52:6, \u201cBehold, me<\/em>\u201d [hinn\u0113n\u00ee<\/em>]). This is the good news heralded from the mountaintops (Isa. 52:7)! He is coming to redeem with an outstretched arm (Isa. 52:9\u201310). When this happens \u201cbefore the eyes of all the nations,\u201d the \u201csalvation of our God\u201d is beheld (Isa. 52:10 cf. 49:6).<\/p>\n\n\n\n

So, when we next hear \u201cbehold\u201d and encounter the Arm of Yahweh, who do we see? What do the nations witness in Isaiah 52:15? \u201cBehold my Servant<\/em>!\u201d (Isa. 52:13). Wait\u2014what!? You read that correctly. We heard<\/em> Yahweh was coming, but we see<\/em> the Servant.[8]<\/a> He is \u201chigh and lifted up\u201d (Isa. 52:13) in a manner only otherwise used of Yahweh in Isaiah (Isa. 6:1; 33:10; 57:15) because Yahweh alone may be exalted in such fashion (Isa. 2:11\u201317).[9]<\/a> When Yahweh raises his Arm<\/em> to redeem his people (Isa. 52:10), we see the Servant<\/em> lifted up (Isa. 53:1). The Servant who comes as the Arm of the Lord is, therefore, not merely a representative<\/em> of the saving action of the Lord\u2014but, surprisingly, the LORD himself <\/em>in saving action![10]<\/a><\/p>\n\n\n\n

8. This is not unlike John\u2019s experience in Revelation 5 of hearing about a lion, but seeing a lamb.<\/h6>\n\n\n\n





9. See esp. Jaap Dekker, \u201cThe High and Lofty One Dwelling in the Heights and with His Servants: Intertextual Connections of Theological Significance between Isaiah 6, 53 and 57,\u201d JSOT<\/em> 41.4 (2017): 475\u201391; Richard Bauckham, God Crucified: Monotheism and Christology in the New Testament<\/em> (Grand Rapids: Eerdmans, 1999), 49\u201351.<\/h6>\n\n\n\n

















10. This wording is adapted from similar phraseology in James D. Smart, History and Theology in Second Isaiah: A Commentary on Isaiah 35, 40\u201366<\/em> (Philadelphia: Westminster Press, 1965), 182; Motyer, The Prophecy of Isaiah<\/em>, 427.<\/h6>\n\n\n\n

The Song of the Redeemed<\/h2>\n\n\n\n

Isaiah 53 itself develops in five stanzas, as seen in Table 1 below. The initial stanza is like the summary idea which the next four stanzas unpack in two topic-comment pairs.[11]<\/a> I will briefly highlight how Isaiah\u2019s portrait of the Servant communicates that he is how all God\u2019s promises are Yes.<\/p>\n\n\n\n











11. For those interested in the textual issues of Isaiah 53, the Text & Canon Institute of Phoenix Seminary published a series of articles<\/a> that are very helpful in this regard.<\/h6>\n\n\n\n
Table 1. Gentry\u2019s Structure of Isaiah 53<\/strong>[12]<\/a><\/strong><\/td><\/tr>
Stanza<\/strong><\/td>Verses<\/strong><\/td>Description<\/strong><\/td><\/tr>
1<\/strong><\/td>52:13\u201315<\/td>Enigmatic Prologue: Yahweh\u2019s Servant succeeds through<\/em> suffering.<\/td><\/tr>
2<\/strong><\/td>53:1\u20133<\/td>(A1<\/sub>) Yahweh\u2019s Arm suffers unbelief, rejection, and sickness.<\/td><\/tr>
3<\/strong><\/td>53:4\u20136<\/td>  (B1<\/sub>) Explanation: He suffered for our rebellion and iniquity.<\/td><\/tr>
4<\/strong><\/td>53:7\u20139<\/td>(A2<\/sub>) Yahweh\u2019s Lamb suffers an unjust death as a willing substitute.<\/td><\/tr>
5<\/strong><\/td>53:10\u201312<\/td>  (B2<\/sub>) Explanation: Yahweh satisfied by his substitution for our sin.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n
12. I am operating with Gentry\u2019s structure but with adapted section headings inspired by Motyer. See Peter J. Gentry, \u201cThe Atonement in Isaiah\u2019s Fourth Servant Song (Isaiah 52:13\u201353:12),\u201d SBJT<\/em> 11.2 [2007]: 24; cf. Motyer, The Prophecy of Isaiah<\/em>, 423.<\/h6>\n\n\n\n

In the enigmatic prologue (Isa. 52:13\u201315), in addition to the surprise I noted above, we see Paul\u2019s motivation for church planting (Rom. 15:20\u201321), namely that by virtue of the Servant\u2019s atoning work nations will both perceive<\/em> and understand<\/em> (cf. Isa. 1:3). When the nations and Israel worship idols, they experience what Greg Beale calls sensory-organ-malfunction\u2014they lack eyes to see and ears to hear; however, the sacrifice of the Servant reverses this spiritual calcification.[13]<\/a><\/p>\n\n\n\n

13. G. K. Beale, We Become What We Worship: A Biblical Theology of Idolatry<\/em> (Downers Grove, IL: IVP Academic, 2008); on how this theme works in Isaiah, see esp. Torsten Uhlig, \u201cToo Hard to Understand? The Motif of Hardening in Isaiah,\u201d in Interpreting Isaiah: Issues and Approaches<\/em>, ed. David G. Firth and H. G. M. Williamson (Downers Grove, IL: IVP Academic, 2009), 62\u201383.<\/h6>\n\n\n\n

In this first pair (Isa. 53:1\u20136), God\u2019s people have lived like sheep without a shepherd (1 Kgs. 22:17), so when the Good Shepherd arises like a shoot from the stump of Jesse, he suffers unbelief and rejection. He would call out as their teacher, \u201cThis is the way, walk in it!\u201d (Isa. 30:21), but each one turned to his own way instead (Isa. 53:6). The sickness he experiences is not his own (as in Hezekiah\u2019s case [Isa. 38:9]) but that of the many whom he saved, who testify about \u201cour sicknesses\u201d (Isa. 53:4 cf. 1:5).[14]<\/a> The Servant secures the peace that Hezekiah could not (Isa. 53:5), so that those united to him have an unshakable covenant of peace (Isa. 54:10, 13). By bearing sickness, being struck, and enduring chastisement, the Servant bears covenant curses for his people (sickness: Deut. 28:59\u201361; struck: Deut. 28:22\u201328; chastisement cf. Deut. 11:2; wounds: Deut 28:27\u201335).[15]<\/a> These verses prepare us to hear about the extent to which the Servant would vicariously substitute himself to reverse curses for his people.<\/p>\n\n\n\n

14. I\u2019m indebted to Reed Lessing\u2019s observation that these are the only three passages in Isaiah which use the language of sickness (Isaiah 40\u201355<\/em>, 86n363).<\/h6>\n\n\n\n






15. See Harmon, Servant of the Lord<\/em>, 130\u201331.<\/h6>\n\n\n\n

In the second pair (Isa. 53:7\u201312), we behold the lamblike Servant<\/a> who is silently obedient unto the slaughter. He emptied himself by \u201cpouring out his soul unto death\u201d (Isa. 53:12 cf. Phil. 2:6\u20138).[16]<\/a> Not only is he removed from the land of Israel<\/em> (Deut. 28:63\u201368); he is \u201ccut off from the land of the living<\/em>\u201d (Isa. 53:8). His death in the place of the many atones for their sin and removes their guilt, echoing language from Leviticus 16:20\u201322 and 17:11. In fact, the Servant successfully atones for iniquity, transgression, and sin (Isa. 53:11\u201312), which explains how Yahweh himself solves the tension in his gracious character (Exod. 34:6\u20137). This is, therefore, how the Servant resolves the problem of sin mentioned above. But, what about the second problem?<\/p>\n\n\n\n

16. See esp. J. Alec Motyer, Jesus Our Joy: The Message of Philippians<\/em>, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1983), 108\u201318.<\/h6>\n\n\n\n

What about the dashed Davidic hopes? We know this Servant did not remain in the grave because numerous elements of Isaiah 53:10\u201312 would misfire if the Servant is not resurrected.[17]<\/a> In Isaiah 54 we meet the many (servants who are redeemed by the<\/em> Servant), and after this we are reintroduced to the<\/em> Servant asthe New David<\/em> (Isa. 55:3 cf. Acts 13:32\u201340). This is the David through whom all the blessings of an everlasting covenant with Yahweh come.[18]<\/a> The invitation to the feast of Isaiah 55 is the open offer to be satisfied in the Servant and all that God is for us in him (cf. John 6:27\u201356; Rev. 21:6; 22:17). Thus, the Servant is also how the Lord keeps his promises to David.<\/p>\n\n\n\n

17. On which, see Harmon, Servant of the Lord<\/em>, 132\u201337; Gentry, \u201cThe Atonement in Isaiah\u2019s Fourth Servant Song,\u201d 38\u201339.<\/h6>\n\n\n\n





18. For arguments in favor of this, see pages 73\u201386 of my dissertation<\/a> and the sources cited therein.<\/h6>\n\n\n\n

The Servant of Servants: Our Lord Jesus Christ<\/h2>\n\n\n\n

This mystery is profound, but I have been writing to you about Jesus Christ, in whom \u201call the promises of God find their Yes\u201d (2 Cor. 1:20). When the Eunuch asked Philip, \u201cAbout whom, I ask you, does the prophet [Isaiah] say this, about himself or about someone else?\u201d Philip \u201cbeginning with this Scripture [Isaiah 53] . . . told him the good news about Jesus\u201d (Acts 8:34\u201335). Isaiah 53 is so pivotal to the Bible and to Handel\u2019s Messiah<\/em> because it describes the turning point of salvation history, which has come in Christ.<\/p>\n\n\n\n

Because the Servant dies to purchase his people and those people are described as Yahweh\u2019s bride in Isaiah 54:5, Reeves\u2019 words are appropriate to conclude: \u201c\u2018All that I am I give to you, and all that I have I share with you.\u2019 . . . Just so, our great bridegroom has taken all our sin, our death, our judgment, and he shares with us all his life and perfect righteousness [cf. 2 Cor. 5:21]. He has become poor that we might share his riches. It is the great marriage swap . . .. Christ is one with his people, and so all theirs is his, and all his is theirs.\u201d[19]<\/a><\/p>\n\n\n\n

19. Michael Reeves, Rejoicing in Christ<\/em> (Downers Grove, IL: IVP Academic, 2015), 68.<\/h6>\n\n\n\n
\n

The King of love my shepherd is,
whose goodness faileth never.
I nothing lack if I am his,
and he is mine forever.<\/p>\n\n\n\n

\u2014H. W. Baker (1868)<\/p>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Isaiah 53 describes the turning point of salvation history\u2014and the turning point of Handel’s Messiah. How are all God’s promises guaranteed in Christ?<\/p>\n","protected":false},"author":2,"featured_media":17293,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_seopress_robots_primary_cat":"none","_seopress_titles_title":"","_seopress_titles_desc":"Isaiah 53 describes the turning point of salvation history\u2014and the turning point of Handel's Messiah. How are all God's promises guaranteed in Christ?","_seopress_robots_index":"","inline_featured_image":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[32,12,1814,38],"tags":[217,823,213,102,1460,686,58,257,677,1693,507],"scripture-reference":[],"post_folder":[],"ppma_author":[251],"class_list":["post-17276","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-article","category-concise","category-december-2024","category-theme","tag-biblical-theology","tag-christ","tag-davidic-covenant","tag-gospel","tag-handels-messiah","tag-isaiah-53","tag-lordship-of-christ","tag-messiah","tag-scripture","tag-suffering-servant","tag-the-word"],"acf":[],"jetpack_featured_media_url":"https:\/\/christoverall.com\/wp-content\/uploads\/2024\/12\/Alpha-and-Omega-cross-For-All-Time-Christensen.jpeg","jetpack_sharing_enabled":true,"publishpress_future_action":{"enabled":false,"date":"2026-01-13 11:51:34","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"authors":[{"term_id":251,"user_id":0,"is_guest":1,"slug":"david-christensen","display_name":"David Christensen","avatar_url":{"url":"https:\/\/christoverall.com\/wp-content\/uploads\/2022\/12\/David-Christensen.jpeg","url2x":"https:\/\/christoverall.com\/wp-content\/uploads\/2022\/12\/David-Christensen.jpeg"},"author_category":"","job_title":"","church_city_state":"","last_name":"","first_name":"","church_site":"","user_url":"","description":"David Christensen<\/b> is an adjunct Professor of New Testament and Greek at both Carolina College of Biblical Studies and the University of the Cumberlands. After earning his MDiv from Faith Bible Seminary, David received his ThM in Systematic Theology and PhD in New Testament from The Southern Baptist Theological Seminary. David and his wife Kelly have three beloved daughters and serve as members at Hunsinger Lane Baptist Church in Louisville, KY."}],"_links":{"self":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts\/17276","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/comments?post=17276"}],"version-history":[{"count":45,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts\/17276\/revisions"}],"predecessor-version":[{"id":22782,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts\/17276\/revisions\/22782"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/media\/17293"}],"wp:attachment":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/media?parent=17276"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/categories?post=17276"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/tags?post=17276"},{"taxonomy":"scripture-reference","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/scripture-reference?post=17276"},{"taxonomy":"post_folder","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/post_folder?post=17276"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/ppma_author?post=17276"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}