Isaiah 43:16-21, Psalm 126, Philippians 3:4-14, John 12:1-8.
A). GOD IS DOING A NEW THING.
Isaiah 43:16-21.
Isaiah reminds us of how the Sovereign LORD had opened the Red Sea, and made a path through the Jordan (Isaiah 43:16-17). Yet the Prophet is only looking back in order to look forward: “remember not” the former things - don’t yearn for what we might call the ‘good old days’ - for the LORD is doing a “new” thing (Isaiah 43:18-19)!
The return of the Jewish exiles from Babylon, whilst echoing the national epic of Israel, would far surpass it. Now the LORD was making a highway in the wilderness, and in place of the 40 years of seemingly aimless wanderings (Numbers 32:13) would be a swift journey under God’s protection (Ezra 8:31). The beasts of the field are pictured as marvelling at the gracious provision of the LORD (Isaiah 43:20)!
The name Judah means ‘Praise’ (Genesis 29:35) - and now at last the Jewish people would be in a position to show forth the praise of their God (Isaiah 43:21).
Christians, too, can look back upon the Red Sea miracle, and recall what Jesus spoke about with Moses and Elijah in the mount of Transfiguration: the "exodus" which He would accomplish at Jerusalem (Luke 9:31). How much more should we show forth our praise to the God who, in Christ, has washed us from our sins and made us a new people in Him (2 Corinthians 5:17)!
B). 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.
C). PURSUING THE MARK.
Philippians 3:4-14.
The starter’s line for this passage is the Apostle Paul’s polemic against false teachers, whose confidence lies in the flesh (Philippians 3:2-4). “The flesh” here represents self-help religion, which stands contrary to the gospel of our Lord Jesus Christ. Paul uses his own testimony to demonstrate the futility of trusting in things which, prior to his conversion, he would have sworn by (Philippians 3:4-6).
The turning point came on the Damascus Road, when Saul of Tarsus (as he was then known) was suddenly confronted with the risen Lord Jesus (Acts 9:5-6). From then onwards, all his former gains were counted (past tense) as loss to him (Philippians 3:7): and now he counts (present tense) all else as loss in comparison to “the excellence of the knowledge of Christ Jesus my Lord” (Philippians 3:8). Indeed, he suffers the loss of all his privileges, advantages and achievements, and counts them as the worst kind of rubbish in comparison to gaining Christ!
Paul then began to be “found in Him” (Philippians 3:9).
The contrasts continue:
“not having my own righteousness” (by keeping the law) -
but the righteousness which is
*from God,
*comes through the faith (or faithfulness) of Christ,
*and which we in turn apprehend by the exercise of faith in Him (cf. Romans 3:21-22).
What is it to “know” (Philippians 3:10) Christ? Evidently this is more than knowing Him ‘according to the flesh’ - or from a worldly point of view (2 Corinthians 5:16). It is rather the knowledge that arises from intimacy: to be in union with Him, absorbed in Him, conformed to his image. Jesus became what He was not (Philippians 2:5-8), in order that we might become what He is (sons of God) (1 John 3:1).
To “know” Him is also to know “the power of His resurrection” (Philippians 3:10) - an empowering for the inevitability of suffering in this life. We are to be “conformed to His death” - taking up the cross, and following Him (Luke 9:23) - but always with the reassurance that arises from His fellowship in our sufferings. He is not dead, but risen!
I think the use of “if” at the beginning of Philippians 3:11 can be misleading. Paul does not intend thereby to imply doubt. On the contrary, the goal is sure (2 Corinthians 5:1): but the specific path along which the Lord is leading each one of us, individually, still remains unclear (cf. Philippians 1:23). “If by any means” or “if possible” or “if somehow” may better be understood as “by whatever route I am going to attain the resurrection from the dead.”
The Apostle considers himself as ‘not yet’ having attained and ‘not yet’ already perfected (Philippians 3:12). I “press on,” he says - (the word is the same as that translated as “persecuting” in Philippians 3:6 - ‘I am pursuing.’) The Christian life is not static, but vigorously active.
Conversion is only the beginning of the journey. Having become “the righteousness of God” in Christ Jesus (2 Corinthians 5:21), we now live out the righteousness which our life has become. Having entered into a relationship with Him, He having already “made me His own” (Philippians 3:12), I have a responsibility to discover ‘the works which He has before prepared for me to do’ (Ephesians 2:10).
Even a seasoned warrior like the Apostle Paul did not consider himself to have ‘arrived’ (as we might say), but he was casting the past into oblivion and stretching forward to whatever lay in store in the future (Philippians 3:13). He was pursuing the mark, dashing for the goal-line, running towards the tape at the end of the race. He was pursuing the prize - ever onward, ever upward - the heavenly reward of the high calling of God in Christ Jesus (Philippians 3:14).
All believers are partakers of the heavenly calling (Hebrews 3:1). Having been called to belong to Jesus, we press on towards the mark of the high calling of God in Christ Jesus. We seek to match up to the standard of holiness which He has set.
Alone or together, we press onward toward that goal, all but oblivious to the various suffering and trials which seek to hinder us: until at last we reach the mark, enter into glory, and receive the prize (2 Timothy 4:7-8).
D). AN OUTPOURING OF WORSHIP.
John 12:1-8.
It was six days before the Passover, and the family in Bethany made our Lord a supper. The resurrected Lazarus was there, and Martha was serving. In a singular act of devotion, Mary took a whole bottle of very expensive Indian perfume and lavished it upon the feet of Jesus, and wiped His feet with her hair.
The treasurer, one Judas Iscariot, was incensed at this apparent waste! After all, it could have been sold for a year’s wages and the proceeds given to the poor. Yet the evangelist John is at pains to inform us that this particular church officer, who would later betray Jesus (John 12:4), was cross for another reason: he had his hand in the bag (John 12:6).
Again we see something of Mary’s humility and spirituality. Jesus says that she has got the rights of the matter, because she had the insight and precognition to thus anoint Him for his burial (John 12:7). All of Mary’s service commences, as should ours, at the feet of Jesus.
When our work does proceed out of a devotion to Jesus, we will find ourselves criticised, sometimes even by our fellow-believers. Yet our heart’s extravagance is a sacrifice of a sweet savour to the Lord. What Mary did was accepted as part of her reasonable service, because her motives and her motivation were sound (Romans 12:1).
This is not to undermine the place of alms-giving in Christian service. Jesus says that we will always have the poor (John 12:8), and we should always minister to them appropriately. This is taught throughout the Bible.
Yet for the Christian this is no longer a legal obligation, but a debt of gratitude for what Jesus has done for us through His death and resurrection. Jesus applauded Mary for her perception that this costly ointment was intended to be kept for His burial. It was now poured out in an act of sacrificial giving because His time had come.
When all is said and done, what Mary did was quite shocking. In any other situation it would have been considered a cultural faux pas to let down her hair as she did, and to wipe His feet in such a manner. The fragrance of Mary’s act of devotion stands as a testimony to the ends of the earth, for ever (cf. Mark 14:9).
