Isaiah 62:1-5, Psalm 36:5-10, 1 Corinthians 12:1-11, John 2:1-11.
A). A JOYOUS PROSPECT.
Isaiah 62:1-5.
Isaiah’s so-called ‘Song of the Vineyard’ (Isaiah 5:1-7), spoke of a time when judgment and desolation loomed large upon the horizon of his contemporaries. There the husbandman (cf. John 15:1) looked for a fruitful harvest, but the vineyard yielded only bad fruit (Isaiah 5:4). The LORD looked for justice and righteousness in Israel, but found instead only oppression, and cries of distress (Isaiah 5:7).
In our present passage, Isaiah takes the part of one of the ‘watchmen on the walls of Jerusalem’ who ‘never hold their peace day or night’; who ‘make mention of the LORD’ and ‘do not keep silent’ (cf. Isaiah 62:6). Such is his zeal for Zion, that he “will not hold his peace”; he “will not rest”: until Jerusalem’s “righteousness goes forth as brightness”; and “her salvation shines forth as a lamp that burns” (Isaiah 62:1).
The prophet himself had been clothed (by the LORD) ‘with the garments of salvation’; and had been covered (by the LORD) ‘with the robe of righteousness’ (cf. Isaiah 61:10-11). What is more natural than for him (or us) to desire that others also should receive the gift of salvation (through our Lord Jesus Christ), and be clothed with (His) righteousness? Then at last the LORD will have His harvest!
The involvement of Gentiles and kings (Isaiah 62:2) certainly anticipates the gospel of our Lord Jesus Christ. Isaiah prophesied elsewhere that “in the last days” the mountain of the LORD's house would be exalted above all hills, and people from all nations would gather to worship (Isaiah 2:2-3; cf. Isaiah 60:1-3). According to the Apostle Peter, the last days began at Pentecost (Acts 2:16-17).
The bestowing of a “new name” (Isaiah 62:2) points forward to our new identity in Christ (Revelation 2:17). There is an identification with the new name of God (Revelation 3:12), and a hitherto hidden name of Jesus (Revelation 19:12). Whatever the name is, it will be pronounced by God.
According to the LORD’s judgment, the northern kingdom of Ephraim/Israel wore a crown of pride, and their hitherto glorious beauty was a fading flower (Isaiah 28:1). The restored Jerusalem, however, was to be “a crown of glory in the hand of the LORD”; His restored people are displayed as a “royal diadem” in the hand of their God (Isaiah 62:3). This is the reverse side of an earlier image, where it is the ‘LORD of hosts’ who will be ‘a crown of glory and a diadem of beauty to the remnant of His people’ (Isaiah 28:5).
In the immediate context, a once forsaken people and a once desolate land will be restored (Isaiah 62:4; cf. Isaiah 54:1; Isaiah 54:6). Here, a City “Forsaken” becomes ‘a City Not Forsaken’ (Isaiah 62:12). The same reversal as is found in the prophecy of Hosea, where ‘Not My People’ (Hosea 1:9) becomes ‘You Are My People’ (Hosea 2:23). The Apostle Paul takes this to include not only the Jews, but the Gentiles also (Romans 9:22-26). The Apostle Peter also takes up this thought, indicating that those who were once ‘Not a People’ are now ‘the People of God’; that those who had not received mercy, have now received mercy (1 Peter 2:10).
There is, in our present passage, the renewing of the LORD’s rejoicing over Jerusalem (Isaiah 62:5; cf. Isaiah 65:19; Jeremiah 32:41). However, this is not just about a City, but about the whole People of God, who are here portrayed as ‘marrying’ the City that birthed them (Isaiah 62:5). In like manner, Christian believers become a part of the one true Church of our Lord Jesus Christ the very first moment they put their trust in Him.
There is much rejoicing in heaven over every sinner who comes to repentance (Luke 15:10). In fact, the joyous prospect of our birth into the family of God is exactly what Jesus had in view when He went to Calvary. Let us look to Him as 'The Author and Finisher of our Faith: who for the joy that was set before Him endured the Cross, despising the shame, and has sat down at the right hand of God’ (Hebrews 12:2).
B). A HYMN TO GOD’S MERCY.
Psalm 36:5-10.
This beautiful meditation on the excellence of God’s loving-kindness, is encompassed within an oracle concerning the transgression of the wicked. Like a beautiful portrait set against a dark and gloomy background, the centrepiece is highlighted by the use of light, and lively living colours. A string of visual images assists our understanding of the subject.
Psalm 36:5. (a) “The mercy (steadfast love) of the LORD resides in the heavens” - yet it has been made available to men (Psalm 103:11-12). This explains the mystery of the incarnation.
b) His “faithfulness” - whereby the LORD binds Himself to keep His promises and covenants - is not limited by time or space: it “reaches the clouds.” He will not fail to keep His word, and confirms His promise by an oath (Hebrews 6:17-18).
Psalm 36:6. (a) The “righteousness” of the LORD is compared to the great mountains, lofty and inaccessible from the perspective of those who reside upon the earth. Everest has been conquered, but still man (outside of Christ) cannot reach the heights of God’s righteousness (but see Romans 4:22-25).
b) God’s “justice” is as unfathomable as a mighty ocean. He has promised to cast our sins into the depths of the sea (Micah 7:19). Thus He proves Himself to be both just, and the One who justifies (Romans 3:26).
c) The Creator God is also the One who preserves His creation (Acts 17:28). He provides for (or saves) “both man and beast.” In the meantime, the whole of creation groans, awaiting a fuller salvation (Romans 8:19-22).
Psalm 36:7. (a) The contemplation of the loving-kindness of the LORD leads the Psalmist deeper into awe. “How excellent” - how precious, how wondrous - that God’s mercy should be directed to unworthy men.
b) The correct response to the love of God, is to put our trust “under the shadow of His wings” (Psalm 17:8). This terminology is echoed in Jesus’ lament over Jerusalem (Luke 13:34).
Psalm 36:8. (a) God’s provision reaches to the whole earth (Psalm 23:5), where Christ has set His tabernacle amongst men (John 1:14). Those who put their trust in Him shall abide in His house for ever (Psalm 23:6).
b) The “river of God’s pleasures” points us back to Eden, which means ‘delight’ (Genesis 2:10). It is also a source of present blessing (Psalm 46:4), and points us toward heaven itself (Revelation 22:1-2).
Psalm 36:9. (a) The “fountain of life” is freely available (Revelation 21:6) to those who thirst for the water of life (John 4:14). It is with joy that we are enabled to draw water from the wells of salvation (Isaiah 12:3).
b) “In thy light shall we see light.” The LORD is our light and salvation (Psalm 27:1). Light signifies life. The life of Jesus is the light of men (John 1:4). Jesus is the light of the world (John 8:12).
Psalm 36:10. Even though God has already imputed His righteousness to those who know Him, there is the need for daily supplies of grace. Thus the Psalmist prays for reassurances in the face of the very real threat posed by the transgression of the wicked. This is not spoken out of fear or doubt, but out of a faith that trusts in the One under whose wings we reside (Ruth 2:12).
C). SPIRITUALITY, DIVERSITY, AND GIFTS.
1 Corinthians 12:1-11.
1. Concerning spirituals (1 Corinthians 12:1-3).
“Now concerning spirituals,” begins this passage (1 Corinthians 12:1). This may be masculine, ‘spiritual people’. However, given the emphasis away from individualism to “Jesus is Lord” (1 Corinthians 12:3), it is more likely to be neuter, referring to ‘spiritual things’ in general. More specifically, it is a heading for the whole discussion of spiritual ‘gifts’ (cf. 1 Corinthians 12:4) in chapters 12 to 14.
“Now concerning spirituals, brethren, I would not have you ignorant,” the Apostle Paul continues (1 Corinthians 12:1). This is interesting because the Apostle had opened his letter with a celebration of the Corinthians’ giftedness in speech and knowledge (cf. 1 Corinthians 1:5-7), but now he must remind them that they have no excuse for ignorance. It is reassuring that he refers to them as “brethren”, because Paul would want the Corinthians to know that, even if he has had some stern words to speak to them, it is because his heart longs for them.
“You (all) know that you (all) were Gentiles” (1 Corinthians 12:2a). That is what we were outside of Christ: ‘aliens from the commonwealth of Israel’ (cf. Ephesians 2:12). But now, as believers in the Lord Jesus Christ, we are grafted into the olive tree which is Israel (Romans 11:7; Romans 11:17-18). We are part of ‘the fellowship of’ God’s ‘Son Jesus Christ the Lord’ (1 Corinthians 1:9).
“You (all) were Gentiles,” says Paul, “carried away unto these dumb idols, even as you (all) were led” (1 Corinthians 12:2b). The Greek is emphatic: “to idols dumb as you (all) might be led away, led away.” When we talk about somebody being ‘carried away’ it infers an out-of-control enthusiasm which drives them to extremes. In cults this may involve frenzied dancing, or even ‘lancing’ oneself until the blood gushed out (cf. 1 Kings 18:28). Hallucinations may be caused by drugs, or perhaps fumes from a volcano (as in Delphi, Greece). There is a definite ‘spiritual’ power in these phenomena, but the idols are “dumb” (cf. 1 Kings 18:26; Psalm 115:4-7; Habakkuk 2:18). It is positively demonic!
Astonishingly, the Apostle Paul now felt constrained to negate the possibility that anybody should speak an anathema against Jesus and presume that they were thus speaking by the Spirit of God. “Understand this…!” he declares (1 Corinthians 12:3a). “And no-one can say ‘Jesus is Lord’ except in the Holy Spirit” (1 Corinthians 12:3b).
This is the basic confession of Christianity: ‘Jesus is Lord’ (cf. Romans 10:9). It is what Jesus taught concerning Himself (cf. John 13:13). The Holy Spirit bears witness of Jesus (cf. John 15:26). The Holy Spirit only ever glorifies Jesus (cf. John 16:14).
For the Corinthians, to say “Jesus is Lord” was to make a stand against all that they might hitherto have believed (cf. 1 Corinthians 8:5-6). It is significant that the Greek translation of the Hebrew Scriptures translates the name of God with the same Greek word as the New Testament uses in reference to Jesus: which we translate in both instances as ‘Lord’. In other words, for us to say “Jesus is Lord” is to acknowledge that Jesus is God!
In the ancient world the Emperor might claim to be God: thus, we had ‘Caesar is Lord’. To deny this was treasonous, and many Christians would be martyred on account of it: many with the words “Jesus is Lord” still upon their lips. Such courage, such fortitude, such perseverance can only be accounted for because of the very real experience of being ‘born again of the Spirit of God’ (cf. John 3:5-7).
2. Diversity in unity (1 Corinthians 12:4-6).
The word “diversities” appears three times in these three verses. The overall structure is Trinitarian, mentioning (in successive verses) “Spirit” (i.e. Holy Spirit), “Lord” (i.e. Jesus), and “God” (i.e. Father). These three are one God.
The Greek word used for “gifts” in 1 Corinthians 12:4 is “charismata”. This contains the word ‘Charis’ which translates as ‘grace’. So, the gifts of the Spirit are gifts given by the grace of God.
“Administrations” - or literally ‘diaconates’ or ‘services’ (1 Corinthians 12:5) - speaks of there being various ways in which we can be of service to one another. This is in keeping with Jesus’ Himself, who ‘came to serve’ (cf. Mark 10:45) and taught us to do likewise (cf. John 13:14). The Lordship of Jesus which we confess (1 Corinthians 12:3b) is, after all, a Lordship of service (cf. Philippians 2:5-8).
“Operations” could be rendered ‘in-workings’ (1 Corinthians 12:6). We are reminded that ‘it is God who works in you both to will and to do of His good pleasure’ (cf. Philippians 2:13). ‘Greater is He that is in you’, Christian, ‘than he that is in the world’ (cf. 1 John 4:4).
3. Gifts for the common good, given to individuals (1 Corinthians 12:7-11).
The gifts, though given to individuals (1 Corinthians 12:11; cf. 2 Timothy 1:6), are given for the “profit” of the community of believers (1 Corinthians 12:7; cf. 1 Peter 4:10). The expression “by the Spirit” or “by the same Spirit” is repeated several times in these five verses, reminding us of the Sovereignty of the Holy Spirit in the distribution of gifts.
D). NEW WINE WITH JESUS.
John 2:1-11.
The Gospel of John provides us with an unashamedly theological overview of the person of Christ. We are introduced to our Lord under the Genesis motif “in the beginning” (John 1:1), and as the Word made flesh (John 1:14). Throughout the book, John’s preferred word for what is translated as “miracle” is more accurately “sign”.
John 2 begins with the sign of Jesus turning water into wine under a thoroughly Biblical “third day” motif (Hosea 6:2; 1 Corinthians 15:4). This motif may also link with the “days” already mentioned in the previous chapter (John 1:29; John 1:35; John 1:43) to give us a new creation week, culminating in a wedding feast. Whilst the wedding in Cana is most certainly historical, and no doubt belongs here at the end of Jesus’ first week of ministry, we are put in mind of another wedding feast mentioned by John (Revelation 19:7-9).
The “week” motif is also, of course, thoroughly Biblical. Seventy weeks of years (literally “sevens seventy”) are carefully measured from the end of the seventy year exile of Jerusalem (Daniel 9:2) to the baptism of Jesus (Daniel 9:24). This forms a vital link in the Bible chronology which, added to our own less reliable calculations of the number of years since the “year of our Lord” (A.D.), places us on the threshold of the seventh millennium.
For us every new week dawns with a reminder of Jesus’ ministry on our behalf, and the communion reminds us of the wine which we will drink anew with Him in His Father’s kingdom (Matthew 26:29).
1. JESUS WAS CALLED TO A MARRIAGE (John 2:1-5).
It is important for a couple to call upon the name of Jesus on their wedding day, but also throughout their married life. The disciples of Jesus were also called to the feast, just as we are also called to the marriage supper of the Lamb (Revelation 19:9). The mother of Jesus was already present, and she approached Jesus with a dilemma.
Sometimes the celebrations could go on for as long as a week, but it reflected badly on the bridegroom if the wine ran out. Mary’s request consisted in a mere statement of the facts as she saw them: “They have no wine.” Prayer should be like this, laying out our needs rather than our demands. This is true intercession.
The response of Jesus to His mother may at first seem quite shocking, but “Woman” was not so much a term of reproach as a term of endearment. It was echoed in a tender moment in the midst of the anguish of the Cross (John 19:26).
At first Jesus delayed in His answer to this prayer, for His hour of self-offering was not yet come. Mary, however, gave expression to her faith by instructing the servants to “do whatever He tells you” - an exhortation we would all do well to heed.
2. THE BEST WINE LAST (John 2:6-10).
The stone jars so ready to hand were usually used for ceremonial cleansing in accordance with the tradition of the elders (Mark 7:3). These things were about to pass away. Purification by water was all very well, but Jesus was to usher in a more thorough cleansing through His own blood shed upon the Cross (Hebrews 9:27-28).
It must have seemed strange to the servants to be told to fill the jars with water, draw out, and bear it to the master-of-ceremonies. Sometimes the answers to our prayers, miraculous or otherwise, come by means of clear-cut commands. Don’t expect answered prayer if you are not willing to obey!
The first indication of the transformation was when the servants obediently bore the water-made-wine to the governor of the feast. We can understand the sign when we realise that in Christ we have a new covenant, a more perfect sacrifice, the prospect of the passing of old things and the ushering in of new. The best wine was kept to the last: the law was fulfilled in Jesus (Matthew 5:17).
3. THE PURPOSE OF THE SIGNS (John 2:11).
Miracles are not an end in themselves, but do demand a response. It is on account of the consequent manifestation of His glory that the disciples were willing to put their trust in Him. We must do likewise.
