Job 42:1-6, Job 42:10-17, Psalm 34:1-8, Psalm 34:19-22, Jeremiah 31:7-9, Psalm 126, Hebrews 7:23-28, Mark 10:46-52.
A). A NEW VISION OF GOD, AND THE RESTORATION OF JOB.
Job 42:1-6; Job 42:10-17.
The prose narrative bookends of the epic poem which is the Book of Job provide us at either end with the same judgment of Job’s character.
Twice in the first two chapters the LORD taunts Satan with the integrity of Job (Job 1:8; Job 2:3). Twice Satan questions the motive for Job’s integrity. Twice the LORD gives a controlled permission for Satan to do his worst!
Job thereafter lost property, family, servants, health, and the support of his grieving wife (who mocks him for keeping his integrity, Job 2:9). At first Job was supported in the silence of his companions on the ash-heap, but then he was subjected to accusations and taunts which can only have added to his anguish. Yet ultimately the LORD is the only judge to whom the integrity of man must answer, and His verdict is announced to the astonished friends: despite all of Job’s complaints and questions, he is the one who has spoken of the LORD “the things that are right” (Job 42:7-8).
There are times when it seems that the LORD is far off, that He has withdrawn Himself from us. Sometimes this is on account of sin, as Job’s friends seemed convinced was the case with Job. Yet, as Jesus taught His disciples in the case of the man born blind, that is not always the cause (John 9:1-3).
Our sense of separation from God is only possible because we have a relationship with Him. In the case of Adam and Eve, it was God who, in His grace, came seeking after them (Genesis 3:8-9). In the case of the prodigal son, the young man first came to his senses, set out back to his father’s house - and found his father running out to greet him (Luke 15:20).
In the case of Job, he was pained and grieved that God seemed so evidently to have withdrawn from Him ‘without a cause’ (Job 2:3). Yet Job poured out his complaint to the LORD, questioned, bitterly complained, and cried out in his sense of desolation. The patriarch struggled to make sense of his bitter experience, that bad things happen to good people – but at no point did he blame anyone else, and neither did he cease to reach out towards the LORD his redeemer.
At length, Job received a new vision of God (Job 42:5), prayed for his friends, and was restored (Job 42:10).
Job was a good man, and could easily have complained that he did not deserve all the evil that befell him. Loss of possessions was followed by loss of children. Loss of children was followed by loss of health. Job even seemed to lose the support of his wife. Job’s ‘friends’ sought to ‘comfort’ him with cruel accusing words. Had God left him? At the end Job was reassured of God’s continuing good opinion of him, experienced answered prayer, and had everything restored to him: health and wealth, a new family, and length of days (Job 42:10-17).
B). WHO TRUSTS IN HIM IS BLESSED.
Psalm 34:1-8; Psalm 34:19-22.
David was ‘on the run’ from king Saul. Mistakenly thinking that he might find refuge with the Philistines, he only escaped from their clutches by feigning madness (1 Samuel 21:10-15). Then he hid in a cave.
Knowing that David was in this place, his family came to encourage him. A company of some four hundred men in humbling circumstances also resorted to him (1 Samuel 22:1-2). The fugitive’s response was a combination of thanksgiving, witness, evangelism, and wisdom teaching (Psalm 34).
Psalm 34:1. For us to “bless the LORD” is to tell forth His goodness. What we say reflects Whose we are. What we speak about should reflect who we are in Him. To “bless the LORD” is to bow the knee in worship and praise.
The words which we speak effect our attitudes and behaviour. When we speak positively about the things of the LORD, good things can happen. The converse is also true: when we ‘speak up’ bad things, that’s often just what we get! David determined that the praises of the LORD should constantly be in his mouth.
Psalm 34:2. The ‘sweet Psalmist of Israel’ sought to honour God in what amounted to a public act of praise. This Psalm is not addressed to the LORD, but to the congregation. They are “the humble”: the poor, the lowly, the weak, and the afflicted. “Those in distress, those in debt, and the discontented” (1 Samuel 22:2).
Psalm 34:3. David’s testimony calls for a response, and participation.
Psalm 34:4. This encourages the once-fearful. “The LORD delivered me from all my fears.” Negative fears are the opposite of faith, and destructive to our peace and well-being.
Psalm 34:5. This could be the choir’s response to the voice of the soloist. The once-shameful respond with their own observation. “They looked to Him, and lightened were: not shamed were their faces.”
We are reminded of the glory of the LORD, reflected in the face of Moses. The idea of “being radiant” is echoed in Isaiah 60:5 (NRSV), as the people thrilled at the prospect of the abundance of the nations flowing to Zion. Also in Jeremiah 31:12 (NRSV), as they beamed with satisfaction at the goodness of the LORD.
We are also reminded of “the glory of the Lord in the face of Jesus Christ” (2 Corinthians 4:6). When we look to Him, the light of the LORD is reflected in our lives.
Psalm 34:6. Those in distress find their encouragement here. “This poor (humble) man cried…” This is answered prayer - even where prayer is scarcely articulated. “The LORD heard the cry of the children of Israel” in Egypt (Exodus 3:9). The LORD hears, and saves, and redeems us from trouble.
Psalm 34:7. The angel of the LORD is in the midst of the camp, surrounding those who have a right kind of fear - reverence and godly fear - toward the LORD. He is there to protect, and deliver.
Psalm 34:8. It is good to wake up in the morning with a word of worship in our mouths. It is good to speak well of the LORD throughout the day. It is good to lie down at night in praise and thanksgiving. Come, says David, “taste” His goodness with me.
We “taste and see” the goodness of the LORD when the words of the LORD have their rightful place in our lives (Psalm 119:103). Along with the good word of God, we also have a powerful foretaste of things to come (Hebrews 6:5). Peter encourages us in our desire for “the sincere milk of the word” which we have already tasted (1 Peter 2:2-3).
When we first believe, we savour the things of God, and put our trust in the LORD. We feast with Him in our day to day living. We draw nourishment from the table of the Lord, and all that the sacrament represents to us.
When the LORD blesses us, He adds something to us. He saves us from our sins, and redeems us from the full penalty of the law. He sends seasonable weather, and our crops are given increase. He grants health, wealth, wisdom, status, success - and children. The LORD protects us, and delivers us - and gives us “the peace that the world cannot give” (John 14:27).
Psalm 34:19. The Bible never denies that the righteous do suffer. Yet the LORD “rescues” them out of all their afflictions.
Psalm 34:20. He “keeps” all their bones. Not a bone of the Passover lamb was to be broken (Exodus 12:46). This prefigured the crucifixion of Jesus (John 19:33-36).
The resolution of the dichotomy between the righteous and the wicked is that each will reap just what they sow (Galatians 6:7-8).
Psalm 34:21. Evil itself shall slay those who persist in their wicked ways. Those who hate the righteous shall be desolate.
Psalm 34:22. The LORD “redeems” the soul of His servants. This echoes the positive assertion of verse 20. The idea of rescue echoes the beatitude of Psalm 34:8.
There is “no condemnation” to those who are in Christ Jesus - redeemed by the blood of the Lamb - “walking not after the flesh but after the Spirit” (Romans 8:1).
C). A GREAT THRONG OF RETURNING EXILES.
Jeremiah 31:7-9.
This song calls us to gladness for Jacob (Jeremiah 31:7).
Jacob is referred to as the chief - or foremost - of the nations (Jeremiah 31:7). This did not square with the present experience of either Ephraim or Judah - scattered and in exile - but gifts them with a prophetic hope based in God’s view of things: after all, they are the ‘apple of His eye’ (Zechariah 2:8). The verse ends with a call to prayer for the remnant of Israel.
The voice of homecoming: a new exodus (Jeremiah 31:8-9).
The Jebusites had once mocked David, saying that they would defend Jerusalem with their blind and their lame (2 Samuel 5:6). Now the exiles were returning “with the blind and the lame” (Jeremiah 31:8). This points forward, too, to the blind and the lame who came into the Temple to be healed by Jesus (Matthew 21:14).
Not only was the nation going to be rebuilt, but also repopulated. The Assyrians in particular had been exceedingly cruel towards the women with child: now the women with child, and those in labour, joined the great throng of returning exiles (Jeremiah 31:8).
Again the LORD would lead His people through the wilderness: a thousand mile journey that would be completed via “a straight way” in which He would lead them (Jeremiah 31:9), as opposed to the circuitous wanderings of the rebellious children of Israel in Moses’ days. For us as Christians, Jesus is the only Way (John 14:6).
Neither would there be any lack of water to refresh them for the journey (cf. Psalm 23:2). The stumbling and the thirst of their past wanderings would not be repeated (Jeremiah 31:9). The LORD would now become Father to Israel despite their prior failure to embrace Him as their Father (Jeremiah 3:19). Through our Lord Jesus Christ both Jews and Gentiles, by the one Spirit, may have direct access to the Father (Ephesians 2:18).
D). A HARVEST OF JOY.
Psalm 126.
The common heading within this group of fifteen Psalms (Psalms 120-134) is “A Song of degrees” - a reference, some believe, to the miracle of the sun going back by ten degrees as a pledge to King Hezekiah that the LORD would extend his life by fifteen years (Isaiah 38:4-8). Certainly Hezekiah appears to have been involved in the compilation of the Book of Psalms (2 Chronicles 29:30). Or perhaps these are songs for the pilgrimage up to Jerusalem for the solemn feasts (Exodus 23:14-17), or even “songs of ascent” up the steps towards the Temple.
Despite some ambiguity concerning the right interpretation of the Hebrew tenses, Psalm 126 appears to first look back to past mercies (Psalm 126:1-3), pause to pray over a present situation (Psalm 126:4), then looks forward with keen anticipation of future blessings (Psalm 126:5-6). This seems to be the most natural reading of the text. It is certainly a sound method of prayer to build a case for our petitions based in the past mercies of God, rather than diving in headfirst with our shopping list of requests.
The occasion of the Psalm’s composition, and the events referred to throughout are purposely vague. Historically, the turning of the captivity of Zion (Psalm 126:1) might reach all the way back to the release of the Hebrew slaves from Egypt. In Hezekiah’s day this concept could be applied to the close call which Zion herself (Jerusalem) had when the Assyrians threatened her borders (Isaiah 37:33-36).
Psalm 126 would later also apply to the Jews returning to Jerusalem after the exile in Babylon. There were returns under a Davidic prince named Zerubbabel, as well as under Ezra and under Nehemiah. The end of their captivity was not achieved overnight: there were tussles with enemies within the holy land, giving rise to the need for more prayers for deliverance at each phase.
This Psalm is also a song for the church, and for God’s people in every generation. The salvation which is ours in Christ Jesus is the greatest deliverance of all. Beyond that, there have been divine interventions in our lives from time to time, concerning health, or finances, or answers to prayer on behalf of our families, communities, churches and friends.
In the face of such blessings, we are as those that dream (Psalm 126:1). We stand amazed at the infinite mercy of God. We laugh and sing for joy (Psalm 126:2), and even those of our acquaintances who do not believe as we do cannot deny the wonder of God’s dealings with us.
Our testimony backs up the impression that others have of us. With a shout of triumph and a cry of victory, we proclaim that the LORD has indeed done great things for us (Psalm 126:3). This intense joy resonates throughout the Psalm (Psalm 126:2; Psalm 126:5; Psalm 126:6).
Psalm 126:4 asks God to bring greater deliverance even than that which has gone before, just like He fills the watercourses of the Negev - the dry parched desert in the south of the land - with torrents of water. There is no holding back in the Psalmist’s prayer, so well does he know his God. This is in keeping with the church’s prayer in every age: ‘Revive thy cause in the midst of the years, in wrath remember mercy’ (Habakkuk 3:2); ‘Wilt thou not turn again and quicken us O Lord, that thy people may rejoice in thee?’ (Psalm 85:6).
The agricultural couplet at the end of the Psalm (Psalm 126:5-6) suggests several layers of application: literal, metaphorical, spiritual, and eschatological (pertaining to the end times). It is not without parallels in the realm of Christian living (Galatians 6:8); and giving (1 Corinthians 9:11). It is a source of great encouragement to those who labour in the gospel: the key concept being perseverance (1 Corinthians 3:6).
It is good that we sow - our prayers, our money, our time, our efforts - into the Lord’s ministry, even if we do have to water our seed with tears. After all, sowing time is not the time for floods in the watercourses. Yet those who go forth weeping return rejoicing, with a harvest of whatever it is they have invested in: whether we reap a harvest of souls for the Lord; or a harvest of blessings proportional to our efforts to be a channel of God’s blessing to others.
E). A HYMN TO OUR HIGH PRIEST.
Hebrews 7:23-28.
Jesus’ priesthood is proclaimed to be of a better order than that of Aaron (Hebrews 7:11) because of His similitude to Melchisedec (Hebrews 7:14-15). It is not genealogy which qualifies our great High Priest, but the power of an indissoluble life (Hebrews 7:16). Although the Aaronic priesthood was God-ordained, it was temporary, and must give way to a new and better priesthood by which we may all make our approaches to God (Hebrews 7:18-19).
King David spoke of an irreversible proclamation made by the Father to the Son in the counsels of eternity (Psalm 110:1; Psalm 110:4). It was an oath concerning the everlasting priesthood of Jesus (Hebrews 7:20-21). Because of that oath, Jesus is made the surety of a new and better covenant: an eternal covenant based on the permanency of its great High Priest (Hebrews 7:22).
Hebrews 7:23-25. THE PRIEST AFTER THE ORDER OF MELCHISEDEC: CONCLUSION
Hebrews 7:23. The Aaronic priests needed to be many, because one by one they would all die.
Hebrews 7:24. By contrast, Jesus lives for ever: so He has an in-transmissible, permanent, and un-transferable priesthood.
Hebrews 7:25. Jesus has passed into the heavens (Hebrews 4:14) - and is set on the right hand of God (Hebrews 8:1). He “for ever” lives to intercede for us at the right hand of God.
So if we approach God through Him, He is competent to “save” us. This is in the present tense. He is our eternal Advocate, always available, always approachable. He is “a very present help” in times of trouble (Psalm 46:1).
He saves us “to the uttermost” - literally, “throughout all time” - absolutely, completely, utterly.
Hebrews 7:26-28. THE SINLESS HIGH PRIEST
Hebrews 7:26. “Such a High Priest (as I am about to describe) was exactly appropriate for us:
holy (obedient to the covenant);
free from evil (completely innocent);
pure (untouched by anything that defiles).”
Furthermore He was “separated from sinners.” Whilst truly man, He was yet “without sin” (Hebrews 4:15).
And He is “exalted above the heavens” (cf. Philippians 2:9).
Hebrews 7:27. The Aaronic priests needed to offer sacrifices for their own sins, as well as for the people (Hebrews 5:3). Jesus did not need to do this, because He did not have any sins.
Neither does he need to make His offering often, as they did, because of the once-and-for-ever sufficiency of His sacrifice.
The holy, blameless, undefiled High Priest offered Himself as the perfect sacrifice.
Hebrews 7:28. “The law” was given by Moses (John 1:17), but its priesthood was limited by man’s sin and weakness.
Jesus came to “fulfil” the law (Matthew 5:17), and perfectly kept it.
Our Lord - as the fulfilment of the word of the oath - supersedes all that has gone before.
The Son, we are told, has been "perfected”.
The Passion and cross, death and resurrection of Jesus are what brought about this perfecting (Hebrews 2:10).
The priesthood of Aaron’s sons was transient, because they each died.
Jesus’ priesthood is “eternal,” because He lives for ever (Romans 8:34).
F). THE BLIND MAN BY THE ROADSIDE.
Mark 10:46-52.
Jesus came to Jericho, with His disciples and a great multitude (Mark 10:46). Some of the multitude may have come with the apostolic party from Galilee, but probably the majority had come out of Jericho to meet Him and continued with Him on His journey through to the house of Zacchaeus (cf. Luke 19:1). That there was a blind man by the roadside begging is no strange thing.
You can imagine the conversation. ‘Can anyone tell me what’s going on?’ asked the blind man. ‘Oh, Jesus of Nazareth is passing by,’ they replied (cf. Luke 18:36-37).
Hearing that it was “Jesus of Nazareth”, the blind man began to cry out and say, “Jesus, Son of David, have mercy on me!” (Mark 10:47). ‘Seek the Lord while He may be found; call on Him while He is near’ (Isaiah 55:6). He may not again be passing this way!
Mark names this blind man, Bartimaeus, son of Timaeus (Mark 10:46). This name can be translated ‘son of filth’ - and certainly the way the crowd sought to further marginalise the poor man indicates that they viewed him that way. In effect, what they said was, ‘Shut your mouth!’ (Mark 10:48).
Yet the more they tried to silence him, the more urgently he cried, “Son of David, have mercy on me!” (Mark 10:48). Not only did this man, blind though he was, recognise who Jesus is, but he was going to seek, ask, knock until he got his desired result (cf. Matthew 7:7-8). Importunity in the face of adversity!
Having stopped in His tracks, Jesus commanded that the blind man be called. Jesus shamed the fickle crowd into changing their attitude and playing the part of evangelists bearing the good news. They now called the blind man: “Be of good courage; rise up, He is calling you” (Mark 10:49).
Do you hear the call of Jesus? Do you hear others calling you in His name? Do you hear Him calling you to call others in His name?
The beggar cast away his garment: probably the cloak he used to lay out on the ground for others to cast their coins into. It was not money that he sought from Jesus! The man obediently arose and came to Jesus (Mark 10:50).
“What do you want Me to do for you?” asked Jesus (Mark 10:51). It may seem a strange question: but are we ready to receive the responsibility for all that Jesus has to give us? Without hesitation came the reply: “My teacher, that I might receive my sight” (Mark 10:51).
“Go,” said Jesus. “Your faith has saved you” (Mark 10:52).
What faith did this man have? First, he had the faith to believe that Jesus is the “Son of David”, i.e. the Messiah. Second, he had the faith to believe that Jesus has the power of God to restore his sight.
What salvation did this man receive? What this man received was a holistic healing, inclusive of the restoration of his sight and the saving of his soul. The man “immediately received his sight and followed Jesus in the way” (Mark 10:52).
Lord, give us sight, that we may see You, and follow You in the way!
