Fourth Sunday In Advent. Series

Psalm 145:17-21, Isaiah 40:1-9, Philippians 4:4-7, John 1:19-28

A). THE NEARNESS OF THE LORD.

Psalm 145:17-21.

Our trust in the LORD is not based in our ability to believe, but in His perfections. He is righteous in all His ways: He is just. He is kind in all He does: He is holy (Psalm 145:17).

It is good that we can view the LORD as a God who is not only transcendent, but also immanent. He is present within His Creation. He is “near” to all who call upon Him (Psalm 145:18). We should, therefore, ‘Seek the LORD while He may be found, call upon Him while He is near’ (Isaiah 55:6).

The one true God, the God of all integrity (Deuteronomy 32:4; John 14:6; 1 John 5:20; Revelation 19:11) draws “nigh” unto all who call upon Him “in truth” with a matching integrity of heart (Psalm 145:18).

It is of the LORD’s mercy that He also hears our petitions (Psalm 145:19). This is particularly addressed to “those who fear Him” - those who revere His Name. We may not presumptuously or blasphemously call out His Name at every approach of trouble: but when we nurture a relationship with Him, He is there for us, always.

He grants our desires because our desires are consistent with His. He hears our cry because we are His people. He ‘saves to the uttermost’ all that come to God via Jesus Christ, who forever lives to make intercession for us (Hebrews 7:25).

The LORD preserves all who love Him (Psalm 145:20). This is the other side of our own perseverance: ‘he who endures to the end shall be saved’ (Matthew 24:13). Yet we may not presume upon His grace: the God who is slow to anger (Psalm 145:8), is also the God who will punish the unrepentant (2 Peter 2:9).

The “each” and “every” of God’s comprehensive care find their final expression as the Psalmist speaks the praise of the LORD, and “all flesh” replies by “blessing” (speaking well of) His holy Name (Psalm 145:21). The groaning Creation (Romans 8:22) at last finds relief in the “for ever and ever.” Amen.

B). COMFORT YE.

Isaiah 40:1-9.

We have before us a passage which may well be remarkably familiar to us: yet please do not allow its very familiarity to breed contempt. This is a little Gospel, a sort of proto-Gospel written by the prophet many years before the event. Our task is to ask Isaiah concerning the what, when, why and who of his message, and the what of ours.

1. What is his message?

It is a message of comfort (ISAIAH 40:1), of good tidings of great joy to all people (cf. Luke 2:10). It has been hinted at already (cf. Isaiah 7:14; Isaiah 9:6-7) as Isaiah prepares us for Immanuel’s land (cf. Isaiah 8:8). It is a message of preparation, of levelling the land and clearing the highway to make way for the coming of the LORD (ISAIAH 40:3-4).

It is a message of revelation (ISAIAH 40:5), when the presence of the LORD draws near in the Person of His own Word (cf. John 1:14). It is a message of certainty (ISAIAH 40:8). It is good news concerning the coming of the Lord (ISAIAH 40:9), which brings renewal of strength (cf. Isaiah 40:31).

2. When, what time, does this message speak of?

After 39 chapters of comparative doom and gloom, judgement and warning, Isaiah leads us out on to a new plain. It is a word of comfort for the children of Israel under the Assyrian threat. It is a message of encouragement for the exiles in Babylon 150 years later (ISAIAH 40:2). It is a word for the generation who would hear the preaching of John the Baptist (cf. John 1:23), who proclaimed the coming of Jesus. It is for the church in all generations, and for the church to proclaim to all generations.

3. Why?

By now Israel has suffered enough for her sins (ISAIAH 40:2). “Double” may mean tit for tat, an exact mirror image of what she deserves - or it may even mean she has paid more than enough. Whichever it may be, her warfare is accomplished, her iniquity is pardoned.

For the Christian this means we no longer have to suffer the full penalty of our sin. This is not a license to sin, but a severing of our former relationship with sin (cf. Romans 5:21-6:2). Sin does reap consequences, but the penalty of our sin has been paid by our Lord Jesus Christ (cf. 1 John 1:9-2:2).

4. Who shall proclaim this message?

The prophets from Isaiah himself through to John the Baptist; Jesus (cf. Isaiah 2:2-3), and His Apostles (cf. Acts 1:8); the Church and ourselves.

5. Who is this message for?

It is for Isaiah’s contemporaries in times of upheaval. It is for those in the Babylonian captivity, and those returning from exile. It for those who await Messiah in John the Baptist’s days. It is for us, as we await Jesus’ return.