Isaiah 5:1-7, Psalm 80:1-2, Psalm 80:8-19, Jeremiah 23:23-29, Psalm 82,
Hebrews 11:29-40, Hebrews 12:1-2, Luke 12:49-56.
A). THE SONG OF THE VINEYARD.
Isaiah 5:1-7.
The first thing that we may notice about this passage, is Isaiah’s relationship with the LORD (Isaiah 5:1). The prophet is speaking for the remnant of Israel, and calls the LORD his Beloved. This echoes the language of Song of Solomon 2:16, where the Shulamite speaks for the Church: ‘My Beloved is mine, and I am His.’ To which the contemporary hymn adds, ‘and His banner over me is love’ (Song of Solomon 2:4).
This is, in fact, the relationship that all believers have with their Lord. ‘We love Him because He first loved us’ (1 John 4:19). Jesus is our Beloved.
Now the prophet is standing, in this parable, as the friend of the Bridegroom - like the role of John the Baptist towards Jesus (John 3:28-30). Instead of a speech, he offers a love song: and he sings of a vineyard (cf. Song of Solomon 8:11-12). However, the ballad, before it is through, turns into a dirge: a fact that might have been anticipated in Isaiah 3:14.
The LORD put a lot of effort into preparing His vineyard: He built the fence, cleared the stones, planted the choicest vine; built a tower, and made a winepress. Not unreasonably, the LORD expected a return for His efforts: but when He looked for good grapes, He found nothing but rotting grapes (Isaiah 5:2).
The vineyard is a well-known motif for Israel (Isaiah 5:7a). We find it echoed in Jesus’ parable of the labourers in the vineyard (Matthew 20:1-16), and in the example of the two sons whose father asked them to go to work in his vineyard (Matthew 21:28-32). After these, Jesus offered ‘another parable’ (Matthew 21:33-46) - and started speaking in terms which are strongly reminiscent of Isaiah 5:2.
The voice now changes from that of Isaiah to that of the LORD Himself, challenging His hearers to write their own indictment (Isaiah 5:3). In Jesus’ parallel parable, it was the chief priests and elders of the people who first brought up the subject of vengeance: blindly suggesting that the vineyard be taken from themselves; and given to other, worthier, custodians (Matthew 21:40-41).
The LORD’s answer follows (Isaiah 5:5-6). Disappointed, He would take away the hedge that He has put around His people (cf. Job 1:10), and allow others to trample His vineyard. If they wanted bad grapes, rotting grapes they would have! Exile was slowly becoming inevitable.
That was the Old Testament: but let us not be complacent, for even in the New Testament, ‘whom He loves, He chastens’ (Hebrews 12:6; cf. Proverbs 3:12). A church which has lost its first love, needs to be wary lest the Lord removes its candlestick (Revelation 2:4-5). The individual who thinks he is standing firm, should take heed in case he falls (1 Corinthians 10:12).
We are left, finally with the question of Isaiah 5:4 - “What more could have been done for my vineyard?” For the LORD “looked for judgment, but behold oppression; for righteousness, but behold a cry” (Isaiah 5:7b). Had Israel forgotten the time when the LORD had heard their own cry, and delivered them from Egypt, and planted them as a vine in the land of promise (Psalm 80:8-10)?
The amazing thing for the New Testament church, is that the LORD has done more for His vineyard! ‘God commended His LOVE towards us in that, while we were yet sinners, Christ died for us’ (Romans 5:8). ‘By GRACE are you saved through faith’ (Ephesians 2:8).
B). A METAPHOR OF A VINE.
Psalm 80:1-2; Psalm 80:8-19.
There are two metaphors in this Psalm: that of God as Shepherd (Psalm 80:1-7), and that of Israel as a vine (Psalm 80:8-16). It is upon the second of these that I wish to concentrate our attention. But first we must remind ourselves of the context.
The Psalmist bemoans the plight of the divided tribes of Israel, and boldly expresses his perplexity at God’s dealings with them. Belief in the God of Israel is not blind faith, but an informed trust. One expression of our confidence that the LORD is in control of all things is to make our complaints known to Him.
The writer begins his prayer with an appeal that God will hear (Psalm 80:1). Sometimes our Shepherd seems distant, and deaf to our cries. We might need, like the Psalmist, to remind ourselves just who He is - “the one who dwells between the cherubim” - and what He has done on behalf of His church in the past (1 Samuel 7:12).
It is customary to think of our salvation as a single event, ‘when I got saved’. In one sense this is true, but it is also an ongoing event in our lives. The changes and challenges of life may present us with new problems as we grow from one level in our Christianity to another, so we need to call on God anew to continue His saving work within us (Psalm 80:2).
There is a refrain throughout the Psalm, growing in intensity and boldness. The appeal for our restoration is first addressed to “God” (Psalm 80:3), then to “God of hosts” (Psalm 80:7), and finally to the “LORD God of hosts” (Psalm 80:19). The prayer that God’s face would shine upon us reminds us of the Aaronic blessing (Numbers 6:24-26), and of the Gospel accounts of Jesus’ transfiguration.
The change in metaphor occurs in Psalm 80:8. This begins with the exodus: “You have brought a vine out of Egypt” (cf. Exodus 12:51); continues through the conquest: “You cast out the heathen” (cf. Joshua 24:18); and ends with the settlement of the land: “and planted it” (cf. Psalm 78:55). This is celebrated in Psalm 44:2.
From there the plant grew, eventually filling the land (Psalm 80:9-10; cf. Joshua 24:12). Until, at the height of David’s Empire, it stretched from the Mediterranean Sea to the River Euphrates (Psalm 80:11).
The complaint of the Psalmist, that the God who has so carefully planted and cared for this vine has “broken down her hedges” (Psalm 80:12-13; cf. Psalm 89:40-41) is answered by other prophets. They envision a time when the vine will have gone wild (Jeremiah 2:21) and will yield only wild grapes (Isaiah 5:4-5). Jesus has a curious story about a fig tree planted in a vineyard, which makes the same point to His generation (Read Luke 13:6-9).
The petitioner calls for the LORD to “Return” (Psalm 80:14). He also asks the LORD to “look down and see” (cf. Exodus 3:7); and to “visit” this vine (cf. Exodus 3:16).
“The vineyard that your right hand has planted” (Psalm 80:15) is clearly Israel; but a second clause reads “and the branch that you made strong for Yourself” and may introduce Messiah. As for the vineyard, meantime, “It is burned with fire, it is cut down” (Psalm 80:16).
Jesus said, ‘I am the true Vine’ (John 15:1). Anyone who does not abide in Him will similarly be burned (John 15:6).
Psalm 80:17 is clearly Messianic. It is Jesus who is at the right hand of God, ever interceding on our behalf (Romans 8:34): Jesus, whose favourite name for Himself whilst He was upon the earth was “the Son of man” (Mark 14:62). It was Jesus who was “made strong”, strengthened by an angel in the garden of Gethsemane in order that He might do God’s will (Luke 22:43).
We still await our final great rescue, the culmination of our salvation when the Son of man comes in the clouds with great power and glory (Mark 13:26). Meantime we profess with the Psalmist, “we will not go back” (Psalm 80:18). No matter what the world throws at us, we will persevere in Him. We look to Him for quickening, for He is our life, and we call upon God in the name of our Lord Jesus Christ.
Once more the refrain rings out, by now reaching a crescendo. You turn us, O LORD, You shine on us. Without You there is no salvation (Psalm 80:19).
C). IS NOT MY WORD LIKE AS A FIRE?
Jeremiah 23:23-29.
Speaking for the LORD, Jeremiah complained that his heart was ‘broken’ within him because of false prophets (Jeremiah 23:9-12).
It is one thing to see such ‘folly’ among the Baal worshipers in Samaria. But even the prophets of Jerusalem were ‘walking in lies’ (Jeremiah 23:13-15).
These prophets in Jerusalem were speaking a vision of their own imagination, and not from the mouth of the LORD. They were telling those who despise the LORD, ‘The LORD has said, Ye shall have peace… No evil shall befall you’ (Jeremiah 23:16-17; cf. Jeremiah 8:11).
The LORD’s testimony is, ‘I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied’ (Jeremiah 23:21).
JEREMIAH 23:23-24. As we come into our text for today, we are alerted to the fact that the presence of the LORD is inescapable. Whereas this is a comfort to believers (cf. Psalm 139), it is ominous for those who are about to fall under the judgment of God (cf. Amos 9:2-4). There is no hiding place from the LORD who fills heaven and earth!
JEREMIAH 23:25-27. Not only does the LORD know everything, but He hears everything. Indeed, He can see into the very hearts of the false prophets (cf. Jeremiah 14:14). Preachers who use His name and yet prophesy lies according to their own deceitful hearts “cause My people to forget My Name.”
JEREMIAH 23:28-29. A contest is proposed. Let the false prophets tell their dreams, and let those who have My Word speak it faithfully (preachers take note!). “What is the chaff to the wheat,” says the LORD.
“Is not My Word like as a fire? says the LORD; and like a hammer that breaks the rocks in pieces?” A refiner’s fire burns away all impurities, whereas a hammer shatters all illusions, false dreams, and all. ‘The word of God is quick, and powerful, and sharper than any two-edged sword… and is a discerner of the thoughts and intents of the heart’ (cf. Hebrews 4:12).
D). THE ACCOUNTABILITY OF DELEGATES.
Psalm 82:1-8.
Like the book of Job, Psalm 82 opens in the counsels of heaven (Job 1:6-12; Job 2:1-7). There the ‘sons of God’ came to present themselves before ‘Yahweh’ (the LORD), ‘and Satan came also.’ Here it is “God” (‘Elohim,’ the majestic plural) judging among “the gods” - the same word, but translated in the lower case (Psalm 82:1).
The picture here is of God judging the “gods” in the highest court of heaven. There is both delegation (cf. Ecclesiastes 5:8), and accountability (cf. 2 Chronicles 19:6); and an absence of partiality with God (cf. 2 Chronicles 19:7). God’s complaint is that these “gods” have constantly and consistently been judging unjustly and showing partiality to the wicked (Psalm 82:2). “Selah” calls for a pause for thought.
In this poem, the “gods” are reminded of God’s particular interest in the poor and needy, and those unable to fend for themselves (Psalm 82:3-4; cf. Proverbs 24:11-12). This concern filters down through Moses and Israel to the church, and to every individual Christian. In the New Testament, James 1:27 defines ‘true religion’ in terms our attitude to the widow and orphan.
What happens when the courts of the land, any land, in any age, are not administering justice? When there is a lack of knowledge, and a refusal to understand; darkness prevails. Injustice undermines the very fabric of society (Psalm 82:5).
“I have said,” says God (the “I” is emphatic), “ye are gods; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes” (Psalm 82:6-7). Jesus identifies the “gods” in this Psalm as ‘those to whom the word of God came’ (cf. John 10:34-36).
When the delegated authorities are stripped of office for their failure, it paves the way for the judgment of God. “Arise, O God, and judge the earth: for thou shalt inherit all nations” (Psalm 82:8).
E). THE HALL OF FAITH.
Hebrews 11:29-40, Hebrews 12:1-2.
1. In the earlier verses of Hebrews 11, the ‘Hall of Faith’ (as I have called it) spoke of faithful individuals, ranging from Abel through Abraham to Moses. Now we have a shift to the plural, emphasising the collective faith of all involved. “By faith THEY passed through the sea” (Hebrews 11:29).
‘Show me your faith without your works,’ says James, ‘and I will show you my faith by my works’ (James 2:18). Without the practical application of faith in their lives, the children of Israel would still be standing there beside the Red Sea when the Egyptians caught up with them. The order of the day, ‘Stand still and see the salvation of the LORD’ was closely followed by, ‘Move forward’ (Exodus 14:13-15).
Not only does the obedience of faith (Hebrews 11:8) belong to the faithful, but those without faith were “swallowed up” by the sea (Hebrews 11:29). A generation later the walls of Jericho, symbol of Canaanite strength, came a-tumbling down - but only after the Israelites had faithfully, and obediently, walked around them for seven days (Hebrews 11:30).
2. Returning to the roll-call of individuals, we are reminded that “the faith” is not the sole preserve of one group of people. Rahab was a lonely believer in a condemned community (Joshua 2:9-11), but did not fail to put her faith into action (Hebrews 11:31). Furthermore, God’s care of His covenant people did not necessarily pick out the most deserving, nor even the most likely (Hebrews 11:32).
In the generalities that follow (Hebrews 11:33-38), we are able to recognise certain people from the Old Testament, and from the 400 years between the Hebrew Bible and the Christian New Testament. There are two main groups: those who persevered and overcame (Hebrews 11:33-35); and those who suffered and (in some instances) were martyred (Hebrews 11:35-38). It is no coincidence, coming so soon as it does after Hebrews 11:36-38, that the Greek word for “witness” (Hebrews 12:1) gives us the English word for ‘martyr’.
The list is left unfinished: it is unfinished yet (Hebrews 11:39-40). Yet what remains is the variety of people and circumstances through which the LORD has fulfilled, and is fulfilling His purposes. We are not clones or drones, and our callings may vary, but we are all part of the same team.
3. Hebrews 12 begins with a doubly strengthened form of the particle, usually translated “therefore” (for that reason), or more correctly “wherefore” (as a result of which). This is so that we do not miss the connection with what has gone before: “since” we are surrounded by so great a cloud of witnesses, “consequently…” There follows an exhortation based on the roll-call of the faithful in the previous chapter.
This great throng is envisaged as “encompassing” us, surrounding us like the environs of a district, enclosing us like a crowd in a stadium. Yet they are not just on the touchline, cheering us on, but very much a part of us (Hebrews 11:40). They are called “witnesses” not because they are armchair spectators, but fellow-participants in the mutual and collective “race” (Hebrews 12:1).
Each one, in their own small way, was a trail-blazer. However, each of these past heroes and heroines points back to the “author” or “pioneer” of our mutual faith and salvation (Hebrews 2:10). At the same time, they would urge us to look forward to the first-past-the-post: Jesus, our prince, captain, and pace-setter (Hebrews 12:2).
4. So we come to the exhortation. Let us “LAY ASIDE…” excess baggage, excess weight, and unnecessary clothing. Sin clings closely, entangles, and will try its hardest to trip us - and needs to be set aside (Hebrews 12:1).
Left to ourselves we would surely fail, so we must “FIX OUR EYES UPON JESUS” (Hebrews 12:2), the One who set us on the track, and who is able to complete in us what He has begun (Philippians 1:6). He set aside His immediate prospects in heaven (Philippians 2:5-8), made purification for our sins (Hebrews 1:3), and sat down at the right hand of God. He is there for us, always (1 John 1:9) - and has the “joy” (Hebrews 12:2) of ‘bringing many sons to glory’ (Hebrews 2:10).
Considering Jesus, who endured such hostility against Himself (Hebrews 12:3) - and ultimately endured the Cross (Hebrews 12:2) - let us “RUN WITH…” patience, perseverance, endurance (Hebrews 12:1). Remember what you endured after you first believed (Hebrews 10:32); and have patience as you look to the future (Hebrews 10:36). And yes, endure chastening (Hebrews 12:7).
F). FIRE! BAPTISM! DISCERNING THIS TIME.
Luke 12:49-56.
There is a measure of dissonance as this passage comes crashing through Jesus’ symphony of peace. “Fire!” begins the Greek of Luke 12:49. “Fire I came to cast into the earth, and what will I if it be already kindled?”
Fire speaks to us of God’s judgment, but also of refining, purifying. The fire that is kindled is both: the fire of judgment against our sins (which are being imputed to Jesus), and the fire of cleansing as His righteousness is imputed to us. Then there is the fire of judgment against those who refuse Him, and the fire of persecution against those who follow Him.
“Baptism!” begins the next verse (Luke 12:50). “A baptism I have to be baptized (with), and how restricted am I until it be accomplished!”
The baptism spoken of here reminds us of Jesus’ conversation with James and John (Mark 10:38). There the baptism corresponds with Jesus’ cup of suffering (cf. Luke 22:42). [It may also, therefore, relate to the suffering of Jesus’ followers: James was the first of the Apostles to be martyred (Acts 12:2) – but that is another story.]
One would almost expect the next verse (Luke 12:51) to begin with the word “peace” – but perhaps that is the point. “Think you that peace I came to give in the earth?” begins Jesus. [A question expecting the answer, “No!”]
Yet how does this fit with all the times when Jesus would have surely said ‘Yes’ to this question? How does it fit in with the angels’ theme of ‘Peace on earth, goodwill toward men’ (Luke 2:14)? Is this not a theme of Luke’s Gospel?
To the last question we can answer both ‘yes’, and ‘no’ (as one of my Professors once said). Yes, peace is a theme, but not the only theme. “Peace?” asks Jesus. “No, I say to you, but rather division” (Luke 12:51).
The dissonance continues. Is Jesus not the one who will lead us into the paths of peace (Luke 1:79)? Does He not bid the faithful, “Go in peace” (Luke 8:48)? Did He not send the Seventy with a message of peace (Luke 10:5-6)?
All this is true, of course: but this last quotation allows for the possibility that there may be those who refuse Jesus’ servants, and refuse Jesus’ message of peace (Luke 10:6). The Lord is not legislating that there should be division, but merely declaring that it will be so. Jesus, after all, is the one who ‘is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against’ (Luke 2:34).
Jesus illustrates this disharmony by bringing it right home to a family of five divided between believers and unbelievers (Luke 12:52-53). There is probably an allusion here to Micah 7:6, and if so that verse must be read in the context of Micah 7:5-7. Trust not in man, suggests the prophet; even the people of one’s household may turn out to be enemies; but look to the LORD.
Moving on with our selected text, we find finally in this section a wake-up call to those who are traveling with Jesus. You know how to read the weather (Luke 12:54-55). [When I was a child, we used to say, ‘red sky at night, shepherd’s delight; red sky in the morning, shepherd’s warning’].
“Hypocrites!” begins Luke 12:56. “The appearance of the earth and of the heaven you know (how) to discern, but this time how do you not discern?” How is it possible to have Jesus walking among you, doing all that He is doing, and yet you do not discern who He is?
This message does not just belong to those who walked with Jesus in those days, but also to those with whom Jesus is walking in our own day. We also need to discern the times as we await His return. Let us be ready!
