Jeremiah 31:27-34, Psalm 119:97-104, Genesis 32:22-31, Psalm 121, 2 Timothy 3:14-17, 2 Timothy 4:1-5, Luke 18:1-8
A). BEHOLD THE DAYS ARE COMING.
Jeremiah 31:27-34.
“Behold, the Days are Coming.” This is a recurring motif in Jeremiah (cf. Jeremiah 23:5; Jeremiah 30:3; Jeremiah 31:27; Jeremiah 31:31; Jeremiah 33:14-15). There is a certainty about it because it is a declaration of the LORD.
The time of ‘affliction’ (Jeremiah 31:28) was drawing to a close, and it was a time to rebuild. The LORD was about to plant anew both Judah and Israel, and re-people the land and give them sustenance (Jeremiah 31:27).
The prophet’s specific commission from the LORD was
(a) ‘to root out, and to pull down, and to destroy, and to throw down,’
(b) ‘to build, and to plant’ (Jeremiah 1:10).
The time for plucking up and pulling down is over. Now the LORD is at last introducing a season of building and planting (Jeremiah 31:28).
Here there is an end to defeatism, and a facing up to individual responsibility (Jeremiah 31:29-30; cf. Ezekiel 18:2; Ezekiel 18:32b).
The price for past sins has been paid. (For us, that would be by the blood of the Cross of Christ!) A new age beckons, and new opportunities, both for the individual and the community.
In Jeremiah 31:31, the LORD is declaring a new covenant. As he develops the theme, Jeremiah will tell us that this will be an everlasting covenant (Jeremiah 32:40); whereas Ezekiel will add that it will be a covenant of peace (Ezekiel 37:26).
It will be a new covenant “with the house of Israel and with the house of Judah” (Jeremiah 31:31). The picture is that of a reunited kingdom. Within two to three verses, we are no longer looking at a fragmented kingdom, but at one “house of Israel” (Jeremiah 31:33). The ten northern tribes are no longer ‘lost’ (cf. Jeremiah 50:4-5)!
Although it was ratified by blood (Exodus 24:6-8), the people were unable to keep the Mosaic covenant (Jeremiah 31:32; cf. Hebrews 8:7-9). So, the LORD is here introducing a “new” covenant, rendering the ‘old’ obsolete (Hebrews 8:13). The new covenant, too, will be ratified by blood. The blood of Jesus!
Thus, we see Jesus, raising the cup in the Upper Room. ‘This cup is the new covenant in my blood, which is shed for you’ (Luke 22:20). When Jesus’ side was pierced as He hung on the Cross, there flowed out blood and water (John 19:34).
This new covenant was so much superior to the old, that now the LORD would write His laws upon the hearts of the people (Jeremiah 31:33). This internalising of the otherwise impossible law points forward to the giving of the Holy Spirit at Pentecost (Ezekiel 36:27). No longer is God’s law written upon tables of stone, but upon human hearts (2 Corinthians 3:3)!
Furthermore, the promise is made, “and I will be their God, and they shall be my people” (Jeremiah 31:33; cf. Ezekiel 11:19-20; Revelation 21:3).
The internalisation of the covenant is seen, too, in the redundancy of teachers (Jeremiah 31:34; cf. 1 John 2:27)!
The LORD says, “I will forgive their iniquity, and their sins will I remember no more” (Jeremiah 31:34). ‘For this is my blood of the new covenant,’ says Jesus, ‘which is shed for many for the remission of sins’ (Matthew 26:28).
B). O HOW I LOVE YOUR WORD.
Psalm 119:97-104.
Psalm 119:97. The Blessed man avoids the walk of the ungodly, the stance of sinners and the seat of the scornful. ‘But his delight is in the law of the LORD; and in His law does he meditate (both) day and night’ (cf. Psalm 1:1-2). A similar dichotomy is found in Psalm 119:113 - ‘I hate vain thoughts: but Your law do I love.’
Here at the very centre of a Psalm ABOUT God’s word (under several pseudonyms), “O how I love!” (Psalm 119:97a) expresses the intensity of that attachment. This is not the wishy-washy love of sentimentality but is totally practical. It is a love which makes us want to worship the LORD, and which delights in the study of His word (cf. Psalm 119:48).
It is a love which sets a high value on God’s word (cf. Psalm 119:127). It is a love which is our response to the loving kindness of the LORD (cf. Psalm 119:159). It is a love which brings peace and stability (cf. Psalm 119:165), and which excites us to obedience (cf. Psalm 119:167).
If I love my wife, I will want to spend time with her. If I love God, I will want to spend time with Him. If I love God’s word, I will want to spend time reading, studying and meditating upon it (Psalm 119:97b).
Psalm 119:98. In the New Testament we are told that ‘we wrestle not against flesh and blood’ (cf. Ephesians 6:12). If we meditate upon God’s word, it makes us “wiser than our enemies.” So, ‘Let the word of Christ dwell in you richly in all wisdom’ (cf. Colossians 3:16).
Psalm 119:99. It may seem the height of arrogance to say that “I have more understanding than my teachers,” but it is a compliment rather than an insult. Our teachers first and foremost should teach us how to learn: and if they have taught us how to learn from the word of God then, surely, they will be glad of that. If we are standing on the shoulders of giants, it is no disgrace to the giants: but we can see further than they can and may make discoveries beyond their knowledge.
Psalm 119:100. It is also well, if at all possible, to learn young (cf. 2 Timothy 3:15). Then we shall “understand more than the ancients.” We think of the boy Jesus, at twelve years old, confounding the teachers in the Temple (cf. Luke 2:46-47).
There is a contrast between worldly wisdom and the wisdom of God (cf. Luke 10:21). You can be an ‘elder’ in a church and despise those who style themselves ‘born-again Christians.’ However, the most inexperienced novice who is right with God through our Lord Jesus Christ is of better service in the kingdom of God than any number of cynical ‘elders’!
Psalm 119:101. There has to be a deliberate act in order to keep our feet from “every evil way” (cf. Proverbs 1:15). Conversely, we must turn our feet and not delay in the keeping of God’s word (cf. Psalm 119:59-60). Even the grace of God teaches us to forsake ungodliness and to ‘live soberly, righteously, and godly, in this present world’ (cf. Titus 2:11-12).
Psalm 119:102. The value of God’s word is that it is instruction received from our covenant LORD Himself (cf. 2 Timothy 3:16-17). It is not the word of mere men, but the word of God Himself (cf. 1 Thessalonians 2:13). God’s “judgments” speaks of justice and righteousness - and in the person of our Lord Jesus Christ we discover how the righteous God can be both ‘just’ and ‘the justifier of all who believe in Jesus’ (cf. Romans 3:26).
Psalm 119:103. God’s word is sweet to the taste (cf. Psalm 19:10), “sweeter than honey in the mouth.” Taking God’s words upon our lips is one way of ingesting them: not just reading them or hearing them but speaking them, owning them. This is of benefit to others, too, for ‘faith comes by hearing, and hearing by the word of God’ (cf. Romans 10:17).
Psalm 119:104. Through God’s word we are able to discern between true and false: and it inclines us to “hate” that which is false (cf. Psalm 119:128; Proverbs 8:13). ‘Hate the evil and love the good,’ says the prophet (cf. Amos 5:15). ‘Abhor that which is evil; cleave to that which is good,’ exhorts the Apostle (cf. Romans 12:9).
‘Search the Scriptures,’ says Jesus; ‘for in them you think you have eternal life: and they are they which testify of Me’ (cf. John 5:39).
C). WRESTLING IN PRAYER.
Genesis 32:22-31.
“The ford Jabbok” (Genesis 32:22) is significant, first, in that it was the border of the land of promise (cf. Numbers 21:24). Second, it was here that Jacob had a lifechanging encounter with God, and had his name changed from Jacob to Israel (Genesis 32:28).
In anticipation of his (much feared) encounter with his estranged brother Esau, Jacob sent his family over the brook, along with “all that he had” (Genesis 32:23; cf. Genesis 32:13-21). Jacob was left “alone.” But he was not entirely alone since there was Another with him (Genesis 32:24).
Jacob's wrestling, whilst factual and historical, is nevertheless a metaphor for prayer. The place name, Jabbok, means pouring out, or emptying. This reminds me of the self-emptying of Christ (Philippians 2:7-8). It also reminds me of Jesus' prayer life, as portrayed in the Gospels.
Jabbok was a ford, a crossing place, but also, incidentally, a place where God and man met. There Jacob wrestled with a man. Surely indeed, he wrestled with the Lord, in a prayer of disciplined endurance (Genesis 32:24).
When God meets with us, it puts us all out of joint - until Jesus puts us back together again. For Jacob this was not just metaphorical, but literal: a prayer of painful perseverance (Genesis 32:25). We need to exercise a certain tenacity in prayer, not easily giving up.
Jacob was persistent in prayer, refusing to let his opponent go until he procured the desired blessing (Genesis 32:26). Thereby Jacob - whose name means 'usurper' - had power to prevail with God and man. Jesus the great intermediary has power with God and man, and empowers US to prevail with God and man.
Jacob received a new name, Israel, which means 'a prince with God' (Genesis 32:27-28). There is a new name written in Christ's kingdom for those who overcome (Revelation 2:17). Such outpouring of ourselves, painful perseverance, tenacity in prayer - will cause us also to prevail. Thus, like Jacob, we will procure the blessing (Genesis 32:29).
Jacob called the place “Penuel” = “the face of God.” It is with some astonishment that he had “seen God face to face, and my life is preserved” (Genesis 32:30; cf. Exodus 33:20; Judges 13:22; Isaiah 6:5; Luke 5:8). It is good for us that we may ‘boldly approach the throne of grace’ (Hebrews 4:16), in the name and by the blood of our Lord Jesus Christ, without any fear that it might cost us our lives!
The sun arose that morning as a lone figure passed over Penuel, “halting upon his thigh” (Genesis 32:31). Jacob emerged from his encounter a changed man. Such is the power of prayer.
D). A SONG FOR THE JOURNEY.
Psalm 121.
This is a “song of ascent” - quite possibly sung by pilgrims on their way up to Jerusalem for one of the festivals. It would be an appropriate Psalm for returning exiles, too, when faced with the dangers of a thousand mile journey back across the wilderness from Babylon. There is danger here: and there is hope.
Psalm 121:1 seems to be a question. Perhaps the cantor “looks to the hills” and envisages the dangers that may lurk there. It is all too easy to focus upon the wild animals, landslides, and bandits in our walk with God.
There is also the danger posed by the idolatry of the ‘high places’ - which was part of the cause of the exile in the first place. Will I “lift up my eyes to the hills,” as if they were going to help me? “Where will my help come from?”
There is danger, too, if we are looking to our destination, as if that is the source of our help. Will pilgrimages help me, going up to Mount Zion, or even ‘going to church’? Going to church is to be commended, of course, for it is often the place where we meet God - but it is not an end in itself.
In Psalm 121:2 he answers himself: “My help comes from the LORD, who made heaven and earth.” Our God is not a god of the hills, or a god of the valleys (1 Kings 20:28). He is the Creator of all.
Then the choir/ congregation/ fellow travellers join in, speaking in the third person throughout the rest of the Psalm. We each have our own individual race to run, the course that the Lord Himself has set before us (Hebrews 12:1). Yet it is well to remember that we are not alone.
Others - also with their own races to run - are there with us: fellow-travellers in the way. Even as we strengthen ourselves in the Lord, there are others to help uphold our arms (Exodus 17:12), adding their ‘Amen’ to our prayers. ‘So lift up the arms that hang down, and the feeble knees; and make straight paths for your feet’ (Hebrews 12:12-13).
The LORD is introduced as the One who will keep our feet from slipping (Psalm 121:3). A human parent will hold the hand of their toddling infant, and though the child may stumble, yet the strong hand of the adult will take swift action to prevent grazed knees and consequent tears. In a wonderful benediction towards the end of the New Testament, the ‘only wise God our Saviour’ is again acknowledged as the One who is ‘able to keep you from falling’ (Jude 24-25).
There is poetic repetition of words in today’s Psalm:
1. He who “keeps” you (Psalm 121:3),
also “keeps” Israel (Psalm 121:4).
He is your “keeper” (Psalm 121:5).
He “keeps” (preserves) you from all evil;
He will “keep” (preserve) your life, your very soul (Psalm 121:7).
The LORD “will keep” (shall preserve) thy going out and in (Psalm 121:8).
2. He is “the LORD” (Yahweh) your keeper;
“the LORD” your shade (Psalm 121:5).
He is “the LORD” who will keep you;
“the LORD” who will keep your life (Psalm 121:7);
“the LORD” who will keep your going out and coming in (Psalm 121:8).
3. He who keeps you will not “slumber” (Psalm 121:3);
He will neither “slumber” nor sleep (Psalm 121:4).
This puts me in mind of Elijah’s taunt of the Baal prophets at Mount Carmel: ‘Cry aloud… perhaps he is sleeping, and needs to be awoken” (1 Kings 18:27). The true and living God, the God and Father of our Lord Jesus Christ, “neither slumbers nor sleeps.”
The idea of the LORD as our “shade” (Psalm 121:5) arises because of the dangers of sunstroke, or of being moonstruck (Psalm 121:6). The LORD protects us from physical ailments, but also from all kinds of psychological and downright demonic oppression. The New Testament speaks of ‘those oppressed by the moon’ (Matthew 4:24; Matthew 17:15), which is correctly translated ‘lunatic’ in the older English versions of the Bible.
The fact of the matter is that the LORD protects us from “all” evil, or evil in all its kinds (Psalm 121:7). The LORD will keep (shall preserve) our lives, our very souls: our innermost being. Nothing ‘shall be able to separate us from the love of God, which is in Christ Jesus our Lord’ (Romans 8:38-39).
This is a Psalm for the journey, for the pilgrimage of life. It may - or even must - lead by the way of the Cross (Matthew 16:24): but the destination is assured. The LORD preserves all our ways: not only now, but forever (Psalm 121:8).
E). 2 Timothy 3:14-4:5.
I). THE CENTRALITY OF SCRIPTURE.
2 Timothy 3:14-17.
1. Three times Paul addresses Timothy with an emphatic “you therefore" (2 Timothy 2:1) or “but you” (2 Timothy 3:10; 2 Timothy 3:14). In the first instance, this sets Timothy alongside those who refreshed Paul in his imprisonment (2 Timothy 1:16-18). Then it distinguishes him from those who ‘resist the truth’ (2 Timothy 3:8): ‘evil men and seducers who shall wax worse and worse’ (2 Timothy 3:13).
Timothy is encouraged to continue (to remain, to abide) in the things which he has learned: things about which he has “felt sure belief” (2 Timothy 3:14). After all, he knows from whom he has learned them. Paul speaks of the teaching as ‘my’ doctrine (2 Timothy 3:10), ‘my’ gospel (2 Timothy 2:8), the sound words which you have heard of ‘me’ (2 Timothy 1:13).
2. Furthermore, even before Paul came on the scene, Timothy had learned the Scriptures (2 Timothy 3:15) from his mother and grandmother (2 Timothy 1:5). ‘Train up a child in the way he should go and when he is old, he will not depart from it’ (Proverbs 22:6).
(a). The Apostle Peter defines ‘Scripture’ as ‘holy men speaking as they were moved by the Holy Ghost’ (2 Peter 1:20-21).
(b). The phrase, ‘Thus says the LORD,’ occurs over 400 times in the Old Testament.
(c). The Epistle to the Hebrews adds the voice of ‘the Son’ to the voice of ‘the prophets’ (Hebrews 1:1-2).
(d). Paul adds a quotation of Jesus (Luke 10:7) to a quotation from the Old Testament (Deuteronomy 25:4) - and calls them both ‘Scripture’ (1 Timothy 5:18).
(e). Jesus says, ‘But I say unto you…’ (Matthew 5:22);
‘The words that I speak unto you…’ (John 6:63);
‘I have not spoken of myself… even as the Father said unto me, so I speak’ (John 12:49-50).
(f). Paul claims to be speaking ‘words’ which come from the Holy Ghost (1 Corinthians 2:13). The Apostle refers to his own teaching as ‘the word of God’ (1 Thessalonians 2:13).
(g). The Apostle Peter places the Epistles of Paul alongside ‘the other Scriptures’ (2 Peter 3:15-16).
3. Paul tells us THREE THINGS about Scripture (2 Timothy 3:15-17).
(a). The sacred writings are able to make us wise unto salvation “through faith in Christ Jesus” (2 Timothy 3:15). The risen Lord Jesus opened up to His disciples ‘in all the Scriptures the things concerning Himself’ (Luke 24:27; Luke 2:45). Other things are taught in the Bible, but only incidentally. Its main purpose is to infuse us with ‘the knowledge of God in the face of Jesus Christ’ (2 Corinthians 4:6).
So from Genesis through to Revelation, we see Jesus and His salvation:
In type and prophecy (Old Testament);
In His life and saving work (Gospels and Acts);
In proclamation and application (Epistles);
And in the consummation of our salvation in Christ Jesus (Revelation).
(b). “ALL Scripture is out-breathed by God AND is profitable…” (2 Timothy 3:16).
There are two propositions here:
(i). That, without suspending the individuality of the human authors, THE Author is God Himself: ‘The mouth of the LORD has spoken it’ (Isaiah 1:20);
(ii). AND it is useful for teaching truth, and for reproving error; for correcting wrong conduct, and for instruction in the right way (cf. Romans 15:4; 1 Corinthians 10:11).
(c). The title “man of God” is occasionally used of prophets in the Old Testament. The expression has also been addressed to Timothy (1 Timothy 6:11). Here in 2 Timothy 3:17 it may signify Christian workers, but ultimately the ‘everyman’ of thorough-going Christianity: the man or woman who belongs to God.
None of us is going to reach our full potential in Christ Jesus unless we apply ourselves to the diligent study of Scripture. Only then will we be “complete, fully equipped” for whatever work the Lord has for us (2 Timothy 3:17).
II). PREACH THE WORD.
2 Timothy 4:1-5.
Paul has just given Timothy the assurance that “ALL Scripture is out-breathed by God and is profitable… that the man of God may be” complete, fully equipped for whatever work God has for us (2 Timothy 3:16-17).
“I charge you therefore before God,” continues Paul. This is an emphatic exhortation, such as we might hear in a court room: ‘I adjure you by God.’ Paul reinforces the solemnity of what he is saying by adding the name of “the Lord Jesus Christ, who shall judge the living and the dead at His appearing and His kingdom” (2 Timothy 4:1). What great motivations to preaching: not only the commission of God, but also the prospect of Christ’s appearing and kingdom.
Against a background of false teachers, and hypocritical hearers who will not endure sound teaching, Paul exhorted Timothy to urgently preach the word (2 Timothy 4:2a). The young minister was to do this both when it seemed comfortable and seasonable (to the preacher) to do so, and when it seemed incredibly difficult.
To “preach the word” is to proclaim the message that God has already spoken. “The Word” is a name for Scripture: but “the Word” is also a name for Jesus Christ (cf. John 1:1). If we are truly preaching the Bible, then ‘Jesus Christ and Him crucified’ will be at the very centre of our message (cf. 1 Corinthians 2:2).
The preacher is a herald, making the message of the gospel known through all legitimate means: whether as the man in the pulpit in a church building; the person conducting gospel meetings in their own home; the broadcaster using the vast resources of television, radio, and internet to reach the widest possible audience; or as a town-crier in the market place. Or the scattered church, ‘gossiping the gospel’ wherever they go (cf. Acts 8:4).
Preaching involves reproof, rebuke, and exhortation (2 Timothy 4:2b). Reproof is an act of persuasion, exposing wrong thinking in a call to true repentance and amendment of life. Rebuke is sterner, confronting those who rebel against the word of God. Exhortation draws alongside and encourages.
All this is to be done with patience, and above all with “doctrine” = sound teaching. The preacher is also to be a teacher, whether in challenging the unconverted, or in building up believers in their most holy faith.
“For the time will come when they will not endure sound doctrine” (2 Timothy 4:3). The time has come, and has long been present, when even in the churches sound gospel preachers have been marginalised, and “teachers” of ideas more palatable to the modern “ear” are sought after.
The fact of the matter is that people cannot bear to hear the truth. “And they shall turn their ears away from the truth, and shall be turned unto fables” (2 Timothy 4:4). In other words, people shall perish for the lack of pure gospel preaching!
“But you,” says Paul to the preacher (2 Timothy 4:5).
“Watch in all things.” In other words, be steady. Dare to be different, to fly in the face of modern trends.
“Endure afflictions.” Persevere in sound teaching, even when people have a bad reaction to it.
“Do the work of an evangelist.” Make the gospel known, without watering it down.
“Make full proof of your ministry.” Keep at it, until your life’s work is done!
E). AN EXHORTATION TO IMPORTUNITY IN PRAYER.
Luke 18:1-8.
The Pharisees demanded of Jesus when the kingdom of God should come. Jesus’ unexpected response was that it is here already (Luke 17:20-21)!
Jesus then turned to His disciples to advise them concerning what He called ‘the days of the Son of man’ (Luke 17:22). Jesus compared this with ‘the days of Noah’ (Luke 17:26-27), and ‘the days of Lot’ (Luke 17:28-30). Instructions, warnings and challenges thereafter surrounded the exhortation to ‘Remember Lot’s wife’ (Luke 17:32).
Jesus continued His teaching of the disciples with a parable concerning an unjust judge (Luke 18:2), an importunate widow (Luke 18:3) - and an observation (by way of contrast) of the patience of God (Luke 18:7). Jesus’ stated purpose in telling this story was that His people “ought always to pray and not to faint” (Luke 18:1). The possibility that we might fail in this department is indicated in the conclusion of the parable: “Nevertheless, the Son of man having come, will He indeed find faith upon the earth?” (Luke 18:8).
The characters in the parable were totally recognizable. The unjust judge “not fearing God, and man not respecting” (Luke 18:2) – an indictment against himself which he could not trouble himself to deny (Luke 18:4) – was probably (depending upon his jurisdiction) appointed by Herod, or by the Roman authorities in Jerusalem. Under Roman law, petitioners had to approach the judge to make their own case.
In a culture where a woman had no voice, a widow not having a man to help her (whether father, brother, or son) was particularly vulnerable. Yet Jesus was talking to disciples who came from a religious culture whose judges were exhorted to ‘defend’ the widow and the orphan (Psalm 82:3). This is a task from which the LORD our God does not shrink (Deuteronomy 10:18).
The widow stands for all of God's redeemed people (Luke 18:7). Her reasoning was, if no-one is here to speak up for me, I will have to speak for myself. She is made of sterner stuff than to wilt in the face of her adversary (Luke 18:3) - and neither will she offer bribes to win her right to a hearing (as may have been customary)!
We are not told about the case: that is not the point. Instead we are presented with a woman who is persistent almost to the point of violence, putting the fear of God in the godless judge (who squeals “I will avenge her lest she gives me a black eye by her perpetual coming!” Luke 18:5).
It is at this point that Jesus introduces the contrast between the “unjust judge” (Luke 18:6), and God (Luke 18:7). Sometimes it may appear that our prayers go unheeded, even when we pray within what we know to be ‘the will of God’ (1 John 5:14). Yet the seeming delays are not like the refusal of the unjust judge.
On the contrary, God “bears long with us” or “is patient with us” (Luke 18:7). We have nothing to offer except that we were sinners who are saved by the blood of His Son (cf. Romans 5:8-10). We come ‘in the name of Jesus’ (John 14:13-14) to throw ourselves anew upon His mercy.
As to answered prayer - as with the days and the hours (cf. Mark 13:32) - God sets the agenda, not us. So when we “cry day and night” (Luke 18:7) - ‘Thy kingdom come, thy will be done’ (Matthew 6:10) - it is not the kind of vain repetition which Jesus forbids (cf. Matthew 6:7). Though He bears long, His patience merits our patience.
His deliverance will surely come. Rest assured; God will vindicate His people (Luke 18:7). When that happens it will be “speedily” (Luke 18:8) – and not one second too late!
