Jeremiah 33:14-16, Psalm 25:1-10, 1 Thessalonians 3:9-13, Luke 21:25-36.
A) THE GREAT REVERSAL.
Jeremiah 33:14-16.
In a double metaphor concerning gardening and building, the prophet Jeremiah was commissioned by the LORD not only ‘to root out, and to pull down, and to destroy and to throw down’ but also ‘to build and to plant’ (Jeremiah 1:10). There was certainly enough doom and gloom around for a ministry which spanned the turbulent years of the last five kings of Judah: but the weeping prophet also offered hope. The so-called Book of Consolation (Jeremiah 30-33) points us beyond judgment to restoration, beyond exile to return, beyond being cast out by God to being gathered in by God.
The “good thing” (Jeremiah 33:14) which the LORD had promised ties in with the earlier prophecy (Jeremiah 23:5-6) concerning a righteous Branch (the Phoenician and Ugaritic translations read ‘rightful’ here) emerging as King from the family tree of King David. This King symbolically reunites the divided kingdoms of Israel and Judah (Jeremiah 33:14). At a time when it seemed that the kingdom of Judah was being cut to its very roots, there could be no greater reassurance (cf. Isaiah 11:1).
“In those days” (Jeremiah 33:15) brings to mind other, less hopeful, thoughts of the ‘day of the LORD’ (Amos 5:18-20; Zephaniah 1:15). Yet Jeremiah uses the image of a Branch growing out of a felled tree – which so wonderfully typifies God’s dealings with His people. Just when the tree of David seems to be left without hope, without offspring, this Branch emerges to establish justice and righteousness in the world (cf. Psalm 72:1-2).
Back in the days when there was no king in Israel, the LORD raised up judges, or saviours, to deliver the people from their oppressors (Judges 2:18). Now Jeremiah sees the rule of the Branch of righteousness in terms of salvation and safety (Jeremiah 33:16). Isaiah sees something of the universal scope of this reign, as the Gentiles flock to His flag (Isaiah 11:10): and the Apostle Paul sees this fulfilled in our Lord Jesus Christ (Romans 15:8; Romans 15:12).
The name of the rightful king in Jeremiah’s earlier prophecy is ‘the LORD is our righteousness’ (Jeremiah 23:6). Here (Jeremiah 33:16) the name is appended to the LORD’s people, centred on Judah and Jerusalem. Out from Jerusalem flows the gospel, to the ends of the earth (Acts 1:8).
As Christians, we also have the name of the Lord spoken over us. King David speaks of the blessedness of not having our sins imputed to us (Psalm 32:1-2). The Apostle Paul, in quoting David, shows the other side of this coin: we have the righteousness of Christ imputed to us (Romans 4:6-8).
B). TO YOU I LIFT MY SOUL.
Psalm 25:1-10.
This is a prayer for all seasons. A prayer of trust amid enemies (Psalm 25:2-3). A prayer for guidance in the perplexities of life (Psalm 25:4-5).
It is a prayer in celebration of God’s mercy and lovingkindness (Psalm 25:6). A prayer made in the consciousness of past sin (Psalm 25:7; cf. Psalm 25:11). A prayer confirming the goodness of the LORD (Psalm 25:8).
It is a prayer awaiting the teaching of His way (Psalm 25:8-9). “Way” speaks of Torah - but Torah points to Christ (cf. Luke 24:27). It is a prayer of trust in God’s covenant faithfulness (Psalm 25:10).
1. Affirming Trust.
As we enter this prayer, we first affirm our trust in the LORD (Psalm 25:1).
To the Israelites, the lifting of their hands in prayer (cf. 1 Timothy 2:8) was a gesture of dependence upon the LORD for the answer to that prayer. It indicated openness to God’s grace, willingness to obey His instructions, and submission to His leadership. Self is vanquished when we thus “lift our soul”, and affirm our trust in Him (Psalm 25:1-2a).
2. Justice.
Then we make our plea at the bar of God’s justice (Psalm 25:2-3).
The Psalmist’s plea not to be “put to shame” (Psalm 25:2) was not only personal, but also concerned the whole community of those who “wait” upon the LORD (Psalm 25:3). As such, it also concerned the honour of the God in whom we trust (cf. Joshua 7:8-9). The dependence and trust of the Psalmist is echoed in the expression, “for you are the God of my salvation: on you I wait all day long” (Psalm 25:5b).
3. Truth.
Next, we seek His guidance (Psalm 25:4-5).
To obey the LORD, we need to hear His instructions. Dependence upon God should lead to right living. This involves: following His ways, walking in His paths (Psalm 25:4; cf. Psalm 119:1); being led in His truth, and being taught by Him (Psalm 25:5a). The Father said, ‘This is my beloved Son: hear Him’ (cf. Mark 9:7).
4. Mercy and Loving kindness.
On the positive side, we ask the LORD to REMEMBER His tender mercy and loving kindness (Psalm 25:6).
For the Psalmist, these had been demonstrated in ages past: perhaps referring to the LORD’s revelation to Moses, after the golden calf incident (Exodus 34:6). We, too, can ‘count our blessings, name them one by one’ - acknowledging the mercy, compassion and faithfulness of the LORD (cf. Lamentations 3:22-23).
5. Mercy and Goodness.
On the negative side, we ask the LORD effectively to FORGET our sins, and to look upon us in mercy as He would look on Christ (Psalm 25:7). That is what I see here, anyway: perfect substitution (cf. 2 Corinthians 5:21).
The psalmist appeals to the LORD’s mercy and goodness to blot out the sins of his youth, and “remember thou ME for your goodness’ sake” (Psalm 25:7; cf. Psalm 51:1).
6. Affirming God’s Goodness.
Next, we affirm God’s goodness (Psalm 25:8).
It is because of the LORD’s goodness (cf. Psalm 145:9) that we can rely upon Him to teach us His way (Psalm 25:8). Jesus said, ‘I am the way, the truth, and the life: no-one comes to the Father but by Me’ (John 14:6).
7. A Promise for the Meek.
Then we claim a promise (Psalm 25:9).
In the Old Testament, the Psalmist promises that the meek shall inherit the land (cf. Psalm 37:11). In the New Testament, Jesus promises that those who are meek shall inherit the earth (cf. Matthew 5:5). So, the LORD undertakes to guide the meek in judgment, and teach them His way (Psalm 25:9).
8. Covenant.
Finally, we claim God’s covenant and Word (Psalm 25:10).
This goodness, mercy and truth is based in God’s covenant, and is consistent with His Word (Psalm 25:10). God’s covenant is sure (cf. Psalm 89:34). The ultimate expression of God’s covenant mercy and love is seen in the Cross of Jesus (John 3:16).
C). THE ONCE AND FUTURE SALVATION.
1 Thessalonians 3:9-13.
The Apostle Paul had at last heard a longed-for report of the Thessalonians’ faith, and love, and devotion (1 Thessalonians 3:6). Timothy’s good news (the word is - literally - “evangel” = gospel) was of such moment that it was a source of great comfort and solace to the beleaguered Apostle (1 Thessalonians 3:7). Paul went so far as to say that it gave him a new lease of life (1 Thessalonians 3:8).
1 Thessalonians 3:9. “How can we thank God enough?” was the exclamation. This is a question upon which we may positively and profitably reflect in all the changes and challenges of our earthly pilgrimage. Implicit in the question was the joy which Paul was enjoying, which could only be expressed through rejoicing in the Lord for what God had accomplished, and was yet to accomplish, in their lives (see 1 Thessalonians 2:19-20).
1 Thessalonians 3:10. Paul had been praying earnestly, night and busy day (cf. 1 Thessalonians 2:9), that he might pay the Thessalonians a return visit. This longing to know how they were all getting on is a recurring theme in the preceding verses (1 Thessalonians 2:17-18; 1 Thessalonians 3:1-2; 1 Thessalonians 3:6), and the Apostle desired to “perfect that which was lacking in their faith.” Paul had left Thessalonica in a hurry - while they were still young in the faith (Acts 17:1; Acts 17:4-5; Acts 17:10) - so the reunion, when it came, would surely be sweet.
1 Thessalonians 3:11. “Now” hinges the past (1 Thessalonians 1-3) to the future (1 Thessalonians 4-5); the proclamation of the gospel (1 Thessalonians 1:5) to the return of Jesus (1 Thessalonians 4:14). We worship the God who “is” (now), as well as “was” and “is to come.”
1 Thessalonians 3:11-13. In this benediction, the “Father” and the “Son” are coupled together (cf. 1 Thessalonians 1:1). Here they even share a singular verb.
1 Thessalonians 3:11. The first petition of the prayer is that God might open up a way for Paul to visit the Thessalonians. This is in opposition to Satan’s hindering (1 Thessalonians 2:18).
1 Thessalonians 3:12. The second petition concerns their reciprocation of love toward one another and toward all men - just as Paul’s love is toward them. This prayer was later answered, as is evident in 2 Thessalonians 1:3.
1 Thessalonians 3:13. The third petition is that the Lord will “establish (strengthen)” - the same word as in 1 Thessalonians 3:2 - “their hearts in holiness.” Here is a vision of the return of Jesus - which includes a reunion with dead loved ones (cf. 1 Thessalonians 4:17).
1 Thessalonians 3:12-13. Advent is a time to “increase and abound in love” as we await the return of the Lord. This is part of the “perfecting” of 1 Thessalonians 3:10.
As Jesus said to the church in Sardis, ‘Strengthen the things which remain’ (Revelation 3:2).
D). AWAITING THE KING.
Luke 21:25-36.
This chapter contains Luke’s version of Jesus’ temple teaching about the future. The teaching consists of Jesus’ answer to a question posed by the disciples (Luke 21:7). The first part of His discourse (Luke 21:8-24) dealt with the fall of Jerusalem which would take place in 70 A.D. In the second part (Luke 21:25-36) we are being fast-forwarded to the end of the age.
The apocalyptic imagery which Jesus employs (Luke 21:25-27) might at first seem uncharacteristic of our loving Lord Jesus: but He stood in the long tradition of the prophets of old (e.g. Joel 2:30-32; Isaiah 24:19). In fact, the return of Jesus as judge will be no less awesome than the manifestation of the presence of the LORD at Sinai at the first giving of the law. On that occasion Moses had been struck with terror at what the LORD might do to His people on account of their sins (Deuteronomy 9:19; Hebrews 12:21).
The culmination of these end-times events is the sudden appearing of “the Son of man” (Jesus’ favourite name for Himself) in the clouds, “with power and great glory” (Luke 21:27). This brings to mind the vision of Daniel, when he saw ‘one like unto the son of man’ (the risen Lord Jesus) arriving in heaven on a cloud and being ushered into the presence of God to receive ‘dominion, and glory, and a kingdom’ (Daniel 7:13-14).
The Daniel passage indicates where Jesus has been in the time since His ascension, and until now (Acts 1:9-11). It also serves to identify the nobleman in one of Jesus’ earlier parables, ‘who went into a far country to receive for himself a kingdom, and to return’ (Luke 19:12).
We love to sing songs with words like, ‘Redeemed, redeemed, redeemed by the blood of the lamb’ – and rightly so. However, there is more to our redemption than ‘the hour I first believed’ (to quote another song). There remains to be fully fulfilled ‘the redemption of our body’ (Romans 8:23).
Jesus says to His Christian friends, “When you see these things begin to happen, look up, and lift up your heads, for your redemption is drawing near” (Luke 21:28). The ‘day of the LORD’ may be fearsome to some people, but not to all people.
However, we must not be caught unawares. Jesus reiterates - using a parable of “a fig tree and all trees” - that “when you see these things taking place, you know that the kingdom of God is near” (Luke 21:29-31). The signs of the times may already be upon us, with their blood moons, political upheavals and all. Whatever “this generation” (Luke 21:32) may refer to, Jesus assures us that His words certainly will not fail (Luke 21:33).
How should we live in these in-between times as we await the return of Jesus? First of all, we must be aware of the dangers of the age in which we live, so that that day does not catch us unawares (Luke 21:34). Second, recognise the universality of what is going to happen so that we don’t get caught in the snare of complacency (Luke 21:35).
Finally, be alert and aware with watchfulness and prayer, so that we might be able to stand before Him in that great and awesome day (Luke 21:36)!
