Jeremiah 31:7-14; Psalm 147:12-20; Ephesians 1:3-14; John 1:1-18.
A). A SONG OF CONSOLATION.
Jeremiah 31:7-14.
Jeremiah envisages a time of rebuilding for all Israel (Jeremiah 31:4). Mentioning the mountains of Samaria (Jeremiah 31:5), he speaks of a day when the watchmen of Ephraim will encourage their people to return to Zion (Jeremiah 31:6) - representing not only Jerusalem, but also the right worship of the LORD (John 4:22). This reunion is anticipated by other prophets (e.g. Ezekiel 37:21-22).
1. This song (Jeremiah 31:7-14) is enwrapped (like a belated Christmas present) in references to joy.
First, the cantor calls us to gladness for Jacob (Jeremiah 31:7). Then, towards the end of the section, we witness the rejoicing of the redeemed (Jeremiah 31:13).
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.
2. The voice of homecoming: a new exodus (Jeremiah 31:8-10).
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 happy 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).
The LORD, as a shepherd, would lead His flock: He who had scattered Israel would gather him (Jeremiah 31:10). Jesus said, ‘other sheep I have, which are not of this fold’ (John 10:16) - and we too hear the voice of the Shepherd, and gather to Him.
3. The voice of redemption (Jeremiah 31:11-12).
In days of old, the LORD had redeemed Israel out of Egypt. Now Jacob is redeemed, and ransomed from the hand of one stronger than he (Jeremiah 31:11). This looks forward to the work of our Lord Jesus Christ, who gave His life as a ransom for many (Mark 10:45). Thereby He defeated the strong man in his own stronghold (Luke 11:21-22), overcoming death on our behalf (Romans 6:23).
Redemption takes us back to the well-watered garden (Jeremiah 31:12). It was in the garden that Adam ate of the forbidden fruit. Now there is restoration: a foreshadowing of the new Jerusalem, and a return to bliss. All this is fulfilled in Jesus.
4. Praise for the goodness of the LORD (Jeremiah 31:13-14).
The Targum reads, “Then shall the congregation of Israel rejoice as in dances” (Jeremiah 31:13). David danced before the LORD when the Ark of the Covenant was brought up to Jerusalem (2 Samuel 6:14). Now young and old are seen in celebration: their mourning has been turned to joy, their sorrow to rejoicing.
All this arises from the goodness of the LORD (Jeremiah 31:14; cf. Zechariah 9:17). It is ours in Christ Jesus: the bread of life (John 6:35), and the true vine (John 15:1). What greater satisfaction do we need (cf. Psalm 23:6)?
B). THE LAST SNOWS OF SPRING.
Psalm 147:12-20.
There are two different Hebrew words which are both translated “Praise” in Psalm 147:12. The second is the more familiar verb for ‘to praise’ which is echoed within the ‘Hallelujah’ (‘Praise the LORD’) of Psalm 147:1 and Psalm 147:20. The first verb carries the idea of ‘to commend’ (Psalm 63:4; Psalm 106:47; Ecclesiastes 4:2; Ecclesiastes 8:15), but is here probably used as a synonym for the second.
The imperative to praise the LORD (the command to commend) is given to Jerusalem, and Zion is exhorted to praise her God (Psalm 147:12). Jerusalem is, after all, that which gives visible expression to the presence of God in the midst of His ancient people Israel (Psalm 48:1-3). If “glorious things” are spoken of Zion (Psalm 87:1-3), it is because of His providential care of everything from the bars of the gates to the contents of the wheat granary; from the children on the streets to the “peace” of the surrounding territory (Psalm 147:13-14).
This seems to be particularly addressed to a time of relative peace and prosperity, if there ever was such a time. Yet what if that time has come and gone, noticed only by a few, when the Prince of Peace Himself rode into that City, “meek and sitting on a donkey” (Matthew 21:5). Then Zion’s children (Psalm 147:13) voiced their praises, only to receive a rebuke from the religious leaders (Matthew 21:15-16).
The idea of God’s benevolence toward Israel (Psalm 147:13-14; Psalm 147:20) is coupled with statements of His rule over Creation (Psalm 147:16-17) and the power of His Word (Psalm 147:15; Psalm 147:18-19). In fact, the two are inseparable: He blesses Jerusalem to be a blessing to the nations (Isaiah 2:1-3); and the Word which brought forth the Creation in the beginning (Genesis 1:3; John 1:1-3) is the same Word which God shares with Jacob (Psalm 147:19). “Word” takes on all its Biblical meanings: including the creative Word (Psalm 147:15), the Word of Providence (Psalm 147:18), the Word as Torah (Psalm 147:19), and the revelation of Jesus as the Word (Psalm 147:19).
The reference to the weather casts the LORD in distinction to the so-called ‘gods’ of the heathen. The God of Israel sends forth His commandment and gives snow and frost, and casts forth ice and cold (Psalm 147:15-17). Then He breathes out His Word (Psalm 147:18) and melts them, causing the wind to blow and the water to flow.
The thrust of this Psalm is gathered up in its final two verses (Psalm 147:19-20). If these things have been revealed to Jacob, then perhaps part of Israel’s responsibility was to share the Word with the nations. Yet far from embracing Jesus as their Messiah, the guardians of the faith had Him thrust out of the City and crucified.
The Word “came unto His own (neuter: speaking of land, Temple, etc), and His own (masculine: His people, His chosen nation) received Him not” (John 1:11). Yet that is not the end of the story, for a believing remnant did receive Him, and believed in His name (John 1:12). They now proclaim the Word of redemption to the ends of the earth.
One day Jesus will return and gather His own to Himself, and no doubt the City of Jerusalem will have some significance in that event. The command remains: “Praise the LORD, O Jerusalem” (Psalm 147:12). “Praise ye the LORD” (Psalm 147:20).
C). BLESSING THE ONE WHO BLESSES US WITH BLESSINGS.
Ephesians 1:3-14.
In their original language, these verses constitute the longest sentence in the whole Bible. They form one long celebration of the Blessed One, who blesses us with blessings (Ephesians 1:3). The blessings begin with Him, bring blessing to His people, and redound to His glory in one great anthem of praise.
1. An infinite temporal dimension
The blessings celebrated here are “spiritual” in nature, and have their origin “in Christ” (Ephesians 1:3). The expression “in Christ”, “in Him”, “in the Beloved” occurs repeatedly throughout the passage and locates us in the heavenly realm. There is an infinite temporal dimension running from “before the foundation of the world” (Ephesians 1:4) to “the fullness of times” (Ephesians 1:10).
2. A limitless cosmic dimension
There is also a cosmic dimension to this passage, where He blesses us with “every” blessing (Ephesians 1:3), abounds toward us in “all” wisdom and practical care (Ephesians 1:8), and gathers together “everything” in heaven and earth in Christ (Ephesians 1:10).
3. Chosen to be holy
We are “chosen” for a purpose, and that is in order to be holy (Ephesians 1:4). The Apostle Peter endorses the same teaching (1 Peter 1:15-16). Christians are already “holy” in God’s eyes due to our consecration to Him, but we need to live up to our potential.
4. Love is a factor
Whether we are to “walk before Him in love” (Ephesians 1:4) - or rather that He has “in love predestined us unto the adoption of children” (Ephesians 1:4-5) - love is a factor. Perhaps both are true: “We love Him because He first loved us” (1 John 4:19). The whole transaction is wrapped up in the hitherto hidden mystery of the Father’s will (Ephesians 1:5; Ephesians 1:9; Ephesians 1:11).
5. The baptism of Jesus
There are echoes here (Ephesians 1:5-6) of the baptism of Jesus (Mark 1:11; Matthew 3:17). The motifs of ‘Son’, ‘well pleased’ and ‘Beloved’ are echoed in “children”, “good pleasure” and “in the Beloved”. The good pleasure is that which He has purposed in Himself (Ephesians 1:9).
6. The praise of God’s glory
The Apostle celebrates the “praise of His glory” as he reflects upon various aspects of our destiny (Ephesians 1:6; Ephesians 1:12; Ephesians 1:14). When we bless or praise God, we add nothing to Him: but there is healing power when we take stock of our blessings and honour Him. It does wonders for us and, like the Old Testament priest, we magnify Him before the people.
7. Redemption
Our redemption is “in” Jesus (the source), “through” His blood (the means). The product of this redemption is “the forgiveness of sins” (Ephesians 1:7). We are beneficiaries of the lavish super-abundance of God’s grace (Ephesians 1:7-8).
8. The seal of our inheritance
We have an inheritance (Ephesians 1:11), which is sealed by the Holy Spirit (Ephesians 1:13). Put another way, the Holy Spirit is given as the down payment of our inheritance (Ephesians 1:14). The benefits of this privilege are shared both by “those who first believed” (Ephesians 1:12), and those who would follow after (Ephesians 1:13) - including ourselves (if we believe).
D). JESUS THE WORD OF GOD.
John 1:1-18.
One of the names of the Lord Jesus Christ is "The Word."
1. The Word was God's power in Creation (John 1:1-3).
(i) In the beginning was the Word.
This compares with the Creation account (Genesis 1:1-3). When God spoke the Word, all things came into existence.
(ii) All things were made through Him.
All things were created through Jesus and for Him (Colossians 1:16).
2. The Word is the Light of the World (John 1:4-5).
(i) In Him was life, and the life was the light of men.
Jesus claimed to be the Light of the World (John 9:5). John the Baptist's task was to proclaim Jesus as the Light of the World (John 1:6-9). This is the job of every preacher.
(ii) The light shines in the darkness.
The darkness is passing away, and the true light is already shining (1 John 2:8).
3. The World rejects God's Word (John 1:10-11).
(i) The world was made by Him, yet the world would not accept Him.
It is amazing that intelligent, educated men should reject their Creator, and that they should refuse the only Saviour from man's sin. To the worldly wise, the gospel of Jesus seems foolish. They imagine that their existence is a matter of chance. Yet in refusing Jesus, the Word of God, they are refusing the fountain of all wisdom, the Wisdom of God.
(ii) He came to His own home, but His own people rejected Him.
Even to religious people, Jesus is a stumbling block. So they reject the very One who their various religions are seeking to find.
4. Believers accept God's Word (John 1:12-13).
(i) All who trust in Him are given authority to be children of God.
The gospel is preached to all: male and female, rich and poor, foolish and wise, religious and non-religious. It is the power of God for everyone who believes (Romans 1:16). Those who believe Jesus, God's Word, are given all the rights and privileges of sons in relation to God. They are heirs of God, and joint-heirs with Christ (Romans 8:17).
(ii) Born ...of God.
How can man possibly believe the gospel? First, he must be born of God. When one of the religious leaders, Nicodemus, came to Jesus seeking the right way, Jesus said, "You must be born again" (John 3:3; John 3:7). As we read the Bible and pray every day, we must surrender ourselves to the work of God in our hearts, and pray that He will enter our lives through the Word of God.
5. The Mystery of the Incarnation (John 1:14).
(i) The Word became flesh.
Rather than man reaching up to God, God reaches down to man in the Person of our Lord Jesus Christ, who became flesh for us and died for all the sins of all His people. He dwelt among His own people as a real living man: born of a woman, breathing the very air He had created; knowing hunger and thirst, sadness and tiredness, pain - and death. He was better than the best of men, wiser than the wisest, full of truth.
(ii) We beheld His glory.
Three of the disciples, Peter, James and John, were privileged to see Jesus transformed on the mountaintop, where He was revealed in His heavenly glory and conversed with Moses and Elijah (Matthew 17:1-3). When we recognise Jesus for who He is, we also see something of His glory (2 Corinthians 4:6).
6. Jesus is the Exegesis of God (John 1:18).
(i) No one has ever seen God.
Moses was reminded that no man shall see the LORD and live (Exodus 33:20).
(ii) Jesus reveals Him.
It is like the wonder of discovering a truth that has been always near, but never attainable. As the scales fall from our eyes (Acts 9:18), it is like sight to the blind. The relief of laying down the burden of our sin at His feet makes us leap for joy (Acts 3:8). Let us never cease to rejoice in the revelation of God in Jesus, the Word of God (Philippians 4:4). Amen.
