Haggai 2:1-9, Psalm 145:1-5, Psalm 145:17-21, Psalm 98, Job 19:23-27, Psalm 17:1-9, 2 Thessalonians 2:1-5, 2 Thessalonians 2:13-17, Luke 20:27-38
A). GOD’S GLORY RETURNS TO THE TEMPLE.
Haggai 2:1-9.
The rebuilding of the Temple of God at Jerusalem about 537 BC met with early discouragements and setbacks. It is in this context that we first hear the prophet Haggai (Ezra 5:1). The whole of Haggai's short canonical book is designed to lift up the drooping hands of the workmen.
However, people are sometimes more interested in adorning their own houses than in the house of God, and allow the house of God to lie waste (Haggai 1:4). This is reflected in our contemporary age when people put their own interests first, leaving the cause of Christ with the loose change! Whatever happened to “Seek first the kingdom of God, and his righteousness; and all these things shall be added to you” (Matthew 6:33) as a motto for life and for living? Or to the apostolic exhortation to stir up grateful and cheerful giving: “Let every one of you lay by him in store, as God has prospered him, that there be no gatherings when I come” (1 Corinthians 16:2). The rebuke echoes through the centuries when Church buildings lie in ruins; or when we fail to support the true building of God, even the church, the people and the cause of our Lord Jesus Christ. “Is it time for you all to dwell in your panelled houses, and this house lie waste?” Is it time for us, brothers and sisters, to be squandering the Lord’s gifts while the Church withers in our land?
Then, having begun the work, the builders began to lose heart as they compared the old Temple of Solomon with this new Temple (Haggai 2:3). What they failed to realise was that God was thereby weaning them from the temporal to the spiritual. As we grow in the knowledge of God we too must realise that what we need is not more outward form, more ceremony - but less: Jesus Himself carried the lesson to its conclusion when he said to the Samaritan woman, “The hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father” (John 4:21). The day must come for every one of us when the shadows give way to the inner reality, when the letter gives way to the Spirit.
We should be strong in doing the work of the Lord - building God’s house - because God is with us (Haggai 2:4) How often we need to be reminded of the One who has promised “I will never, never, never leave you nor forsake you.” Daniel reminds us: “The people that do know their God shall be strong, and do exploits” (Daniel 11:32).
We should remember that that our God is a covenant God (Haggai 2:5). The same God who “visits the iniquity of the fathers upon the children to the third and fourth generation of them that hate me” (Exodus 20:5) “shows mercy to thousands (of generations, if we rightly understand the Hebrew of the above) of them that love me, and keep my commandments” (Exodus 20:6).
We must not forget the living reality of God’s Holy Spirit in our midst (Haggai 2:5). Was the Lord in His holy Temple as in Habakkuk 2:20, or had He departed? Well, of course, he had departed in Ezekiel’s day when the glory of the Lord departed by way of the threshold, the east door of the Temple, the east gate of the city and into the mountains beyond. But “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” asks Paul of the Church (1 Corinthians 3:16). This fact has enormous inferences for the Church and for the people of God!
To the labouring Jews of Haggai's day, and to the discouraged Church in our age, there is a promise: that there would be, and will yet be, a gathering of the nations under the sound of the Gospel (Haggai 2:6-8). This is one department of Old Testament prophecy which has certainly seen a measure of fulfilment in the coming of Christ - but is there not an aspect of it that remains unfulfilled? Is Christ yet seen to be God’s salvation to the end of the earth (Isaiah 49:6)? Has the full beam of His light yet fallen upon the Gentiles, and His glory yet been revealed to Israel (Luke 2:32)? No doubt the “desire of nations” (Haggai 2:7), i.e. the wealth of nations, came to Him representatively when the wise men came from the east, but Psalm 72:11 tells us “All kings shall fall down before him: all nations shall serve him.” The symbolical gifts are owned by God (Haggai 2:8), but perhaps only as the first fruits of that plentiful harvest when “all nations shall call Him blessed” (Psalm 72:17). “Then shall the earth yield her increase” (Psalm 67:6).
Another line of interpretation sees Jesus as “the desire of nations” (Haggai 2:7). The promise goes on to speak of God filling the house with glory. This poor, sad, feeble imitation of the once glorious Temple of Solomon. This house deserted by God in Ezekiel’s vision. (This Church which has grieved the Holy Spirit away. This once Christian nation, which has turned her back upon the God of her fathers - dare we surmise?) “I will fill this house with glory.” How so? Malachi tells us: “The LORD, whom you seek, shall suddenly come to His temple” (Malachi 3:1). For the Old Testament saints this was the promise of Christ, who did come - and purged His Temple. And what if the Spirit of Christ were to return today? When we pray for revival, are we ready to face the cost ourselves? Are we ready to be purged? Judgment must begin, now as ever, at God’s house.
Finally it remains in Haggai 2:9 to consider the excellence of those spiritual blessings which appeared when Christ was revealed. Now the spiritual replaces the temporal: “Those that worship me must worship me in spirit and in truth.” The shadows pass away for the reality. The glory of Christianity far outshines the glory of Moses and of all the prophets, the glory of the Temple and even of the whole Old Testament culture - as the Epistle to the Hebrews so eloquently and convincingly testifies. Not only so, but God says to the Jews of Haggai’s day: “In this place I will give peace” (Haggai 2:9). And through the preaching of the Gospel, God’s peace emanates from Jerusalem to the ends of the earth, to this very day.
B). A NOTE OF PRAISE.
Psalm 145:1-5; Psalm 145:17-21.
A lone voice opens the Psalm: “I” will extol thee; “I” will bless (Psalm 145:1); “I” will bless; “I” will praise (Psalm 145:2). ‘Generations’ shall praise and declare (Psalm 145:4); “I” will speak and declare (Psalm 145:5-6). The word ‘men’ is not in the Hebrew of Psalm 145:6a, but by the next verse there is a reference to a plurality of persons - “they” - who shall utter and sing (Psalm 145:7).
All Creation shall praise the LORD, and all His faithful shall bless Him (Psalm 145:10). This “all” is comprehensive, it is extensive, but it also comes down to the level of the ‘each’ as well as the ‘every’ on the individual level. As David says in Psalm 103:1, ‘Bless the LORD, O my soul, and all that is within me bless His holy Name!’
As well as praise, there is conversation (Psalm 145:11). The Creation speaks forth God’s glory (Psalm 19:1). It is also the case that those who are His saints, His faithful, do speak to one another (Malachi 3:16; cf. Ephesians 5:19; Colossians 3:16). Sharing our testimony is part and parcel of the Christian life.
This conversation is not only for the mutual encouragement and edification of those within the church (1 Thessalonians 5:11), but also for those who are outside the church. “The sons of men” (Psalm 145:12) is a comprehensive expression, meaning (as some translations have it) “all people”! Those who study Creation may well conclude that there is, after all, a God (and praise His Name, many have); but those who are exposed to genuine Christian conversation have an even better chance of discovering just Who He is!
The reasons for praise are based in the Person, the virtues, and the works of the LORD. He is my God and King (Psalm 145:1; cf. Revelation 19:16). When we “bless” the LORD (Psalm 145:2) we add nothing to Him, but He shelters us with His Presence (cf. Psalm 145:18; Revelation 7:15).
His greatness is unsearchable (Psalm 145:3; cf. Romans 11:33). His “works” of Creation and Providence are matched by His “mighty acts” (Psalm 145:4; cf. Exodus 12:26-27 and the miracles of Jesus). The “glorious honour” of His majesty is shown forth in His “wondrous works” (Psalm 145:5; cf. the Incarnation, the Cross, the Resurrection of Jesus, His Ascension, His intercession at the right hand of God, His Coming in Glory).
Our trust in the LORD is not based in our ability to believe, but in His perfections. He is righteous in all His ways: He is just. He is kind in all He does: He is holy (Psalm 145:17).
It is good that we can view the LORD as a God who is not only transcendent, but also immanent. He is present within His Creation. He is “near” to all who call upon Him (Psalm 145:18). We should, therefore, ‘Seek the LORD while He may be found, call upon Him while He is near’ (Isaiah 55:6).
The one true God, the God of all integrity (Deuteronomy 32:4; John 14:6; 1 John 5:20; Revelation 19:11) draws “nigh” unto all who call upon Him “in truth” with a matching integrity of heart (Psalm 145:18).
It is of the LORD’s mercy that He also hears our petitions (Psalm 145:19). This is particularly addressed to “those who fear Him” - those who revere His Name. We may not presumptuously or blasphemously call out His Name at every approach of trouble: but when we nurture a relationship with him, He is there for us, always.
He grants our desires because our desires are consistent with His. He hears our cry because we are His people. He ‘saves to the uttermost’ all that come to God via Jesus Christ, who forever lives to make intercession for us (Hebrews 7:25).
The LORD preserves all who love Him (Psalm 145:20). This is the flip side of our own perseverance: ‘he who endures to the end shall be saved’ (Matthew 24:13). Yet we may not presume upon His grace: the God who is slow to anger (Psalm 145:8), is also the God who will punish the unrepentant (2 Peter 2:9).
The “each” and “every” of God’s comprehensive care find their final expression as the Psalmist speaks the praise of the LORD, and “all flesh” replies by “blessing” (speaking well of) His holy Name (Psalm 145:21). The groaning Creation (Romans 8:22) at last finds relief in the “for ever and ever” (Psalm 145:21). Amen.
C). THE LITTLE CANTATA.
Psalm 98.
The Psalmist is calling us to sing of the mighty acts of the LORD whereby He has gotten Himself the victory (Psalm 98:1), secured our salvation, and demonstrated His righteousness (Psalm 98:2). This reaches back to the Exodus, when Moses and Miriam celebrated the defeat of “the horse and his rider” at the Red Sea (Exodus 15:21). It reaches forward to the mission of Jesus, culminating in the imputation of His righteousness to His people (Romans 4:3-8), and His ultimate return to judge the earth (Psalm 98:9).
The words of this Psalm may seem very martial to some, but this is in keeping with some of the canticles of the Old Testament. The song of Moses and Miriam we have already mentioned (Exodus 15:1-21); then there is the song of Deborah (Judges 5:2-31); and the song of Hannah (1 Samuel 2:1-10). In the New Testament, likewise, a martial theme emerges in the midst of the song of Mary (Luke 1:51-52); and in the song of Zacharias (Luke 1:69-71).
One thing which all these songs hold in common with our Psalm is that the victory, or salvation, comes from the LORD. This was the case as well, historically - and in fulfilment of the words of this Psalm - when the Persians marched into Babylon: not a shot was fired, and King Cyrus proceeded to announce the repatriation of the Jewish exiles. Thus the LORD made known His salvation, and “openly showed” His righteousness to the heathen (Psalm 98:2).
Another point of reference is the prophecy of Jesus’ triumphant entry into Jerusalem - upon a donkey (Zechariah 9:9). There again the themes of victory and salvation speak praise to the coming King. Ultimately He shall return in glory to judge the earth - upon a white horse (Revelation 19:11).
The reference to the “right hand” of the LORD (Psalm 98:1) is a clear echo of the song of Moses (Exodus 15:6). The word translated “victory” in some translations of Psalm 98:1 is the same word as is translated “salvation” in Psalm 98:2-3. This points forward to the victory which our Lord Jesus Christ was going to accomplish on the Cross of Calvary: even our salvation from sin, corruption, and death.
It is in the coming and Passion of Jesus that the LORD has made known His salvation (Acts 4:12). We are saved by laying hold upon the grace of God through the instrumentality of faith in the Crucified One (Ephesians 2:8). The gospel of Christ reveals the righteousness of God, and our faith in Jesus puts us on a right standing with God (Romans 1:16-17).
This salvation-victory is openly displayed to the nations (Psalm 98:2). Jesus made an open show of His triumph over the forces of evil in His resurrection and ascension (Colossians 2:15). Since then the gospel has been preached to all nations, throughout the whole world (Matthew 24:14).
It is the mercy of the LORD toward the house of Israel which first captures the imagination of the nations (Psalm 98:3). Salvation, we must remember, is of the Jews (John 4:22). The church is grafted into Israel (Romans 11:15-21), and we are blessed with faithful Abraham (Galatians 3:9).
The second section of this Psalm calls upon the congregation of God’s people throughout the earth to “make a joyful noise” (Psalm 98:4). You do not have to be in the choir, or in the precentor’s box, in order to sing praises to the LORD. The emphasis falls rather upon the command to “rejoice” (cf. Philippians 4:4).
The mention of the instrument called the lyre (Psalm 98:5) puts us in mind of the sweet Psalmist of Israel (2 Samuel 23:1), who himself called upon his stringed instruments to join him in awakening the dawn (Psalm 108:2). Whilst trumpets (Psalm 98:6) may proclaim victory - or tell us to remain on the battlefield - the blast of the Ram’s horn will surely remind us of the year of Jubilee (Leviticus 25:8-10). It is the year of the LORD’s favour, and stands for the whole Christian era right through to the coming of the Lord in judgement at the end of the age.
The final section calls upon the natural world to join our joyful noise. The sea adds its cacophony to the resounding praise of the redeemed world (Psalm 98:7); the rivers clap, and the hills cannot contain their joy (Psalm 98:8). The righteous judge is coming (Psalm 98:9): and He has said, “Behold, I make all things new” (Revelation 21:5).
D). I KNOW THAT MY REDEEMER LIVETH.
Job 19:23-27.
JOB 19:23-24. “Oh that my words were now written! Oh that they were printed (literally, ‘inscribed’) in a book! That they were graven (literally, ‘engraved’) with an iron pen and lead in the rock for ever!”
Something written on a scrap of paper is often lost. Something published in a book may last longer. But something written on a rock may endure, it seems, for ever.
And, in a way, Job’s words have been “written on a rock” – they have been inscripturated in the Bible. Now everyone can know what extremes of suffering a man of God may have to go through, and still maintain his faith!
JOB 19:25. “For I know that my redeemer liveth, and that He shall stand at the latter day upon the earth.”
Whenever I read this, I hear a wonderful soprano voice singing an aria from Handel’s oratorio, ‘Messiah’: ‘I know that my Redeemer liveth.’
The Hebrew word translated “redeemer” referred to a kinsman empowered to redeem the property of a brother who had fallen upon hard times (Leviticus 25:25-28), or to redeem a brother from slavery (Leviticus 25:48-49), or even to marry a brother’s widow to give her deceased husband children to inherit his land (Ruth 4:3-6).
In this verse Job pauses a little from complaining against his friends, and perhaps even against God, to acknowledge God as his Redeemer (cf. Exodus 6:6; Psalm 72:14). Job’s vision is vivid. He had looked for a ‘daysman’ – a ‘go-between,’ if you will - with the ability to ‘lay his hand upon us both’ (Job 9:33). Now he catches a view - if we can but see it - of Jesus, who is both God and man and therefore perfectly qualified to be the only Mediator between God and man (cf. 1 Timothy 2:5-6).
The book of Job is one of the oldest in the Bible. A long time before the 18th century composer! Yet here Job reaches out of the depths of despair to grasp a truth which will yet find its fulfilment, for all of God’s people, when Jesus, our kinsman-redeemer, shall stand “at the latter day” upon the earth.
JOB 19:26. “And though after my skin worms destroy this body, yet in my flesh shall I see God.”
This prophet is on a roll! Job knows he is going to die, and that after death his body shall face decay. But he appears here to anticipate his bodily resurrection. Furthermore, he knows that he shall see God!
JOB 19:27. “Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.”
This is going to be a personal experience. ‘I, even I,’ shall see Him. “Mine" eyes shall “behold” – look upon Him. “Not another” (not a stranger)! Even though “my reins” (literally, ‘kidneys’) be consumed “within me.” ‘Yet in my flesh shall I see God’ (Job 19:26).
Jesus said, ‘I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live. And whosoever liveth and believeth on me shall never die. Believest thou this?” (John 11:25-26).
The Apostle Paul wrote, ‘Behold I show you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed’ (1 Corinthians 15:51-52).
This is the hope of the Christian. Even if we die, death is not the end.
E). A PRAYER FOR DELIVERANCE.
Psalm 17:1-9.
PSALM 17:1. How can a man, born dead in trespasses and sins, plead with the LORD to “hear the right?” Well, it is as Abraham said, ‘Shall not the Judge of all the earth do right?’ (Genesis 18:25). When we use this Psalm, we are not appealing to our own self-righteousness, but to ‘the righteousness of God which is by faith of Jesus Christ’ (cf. Romans 3:22-23).
“My cry” comes first, and then “my prayer.” The parent hears the cry of the child, and will respond to them, even before those cries have been articulated into a known language. The LORD knows the sorrows of His people, and hears their cry (cf. Exodus 3:7). The Lord hears and answers the prayers of His righteous people (cf. 1 Peter 3:12).
PSALM 17:2. The Psalmist makes his appeal to the highest court of all, and is bold to call upon God to vindicate him. This is faith indeed: ‘if I have done any wrong, then let me hear sentence from the mouth of God.’ We can be so bold, because we know that God holds the scales of justice, and that the blood and righteousness of our Redeemer, the Lord Jesus Christ, far outweighs all of our sins (cf. Romans 3:25).
PSALM 17:3. It is the LORD who searches the heart (cf. Jeremiah 17:10). We can make our plea with Peter, ‘Thou knowest all things, thou knowest that I love thee’ (John 21:17). If we have the love of God in our hearts, then the judge Himself will be our vindicator (cf. Job 23:10).
PSALM 17:4. The desire of the believer is that we should keep ourselves away from “the works of (carnal) men.” The grace of God within us enables us to accomplish this by applying “the word of His lips” (Scripture) to keep us from “the paths of the destroyer.”
PSALM 17:5. Having forsaken the paths of evil, we can call upon God to uphold us in His paths. The Lord keeps our feet from slipping, and shall at last ‘present us faultless before the presence of His glory’ (cf. Jude 1:24-25).
PSALM 17:6. Experience tells us that God will hear our prayers. It is this confidence which seals our appeal: “incline thine ear unto me, and hear my speech.” Persevering prayer produces results (cf. James 5:16).
PSALM 17:7. “Show” what I know you to have: “thy loving kindness.” It is an appeal for the LORD to show anew His covenant grace wherewith He first loved us. The LORD continually extends to us the right hand of refuge.
PSALM 17:8. “Keep me as the apple of the eye.” The eye blinks to guard its pupil, its “apple.” In like manner, LORD, protect me.
“Hide me under the shadow of thy wings” – for it is under the metaphorical “wings” of the LORD that we seek refuge (cf. Ruth 2:12).
PSALM 17:9. “From the wicked who oppress me, from my deadly enemies, who compass me about.”
Our oppressors are “wicked.” They are “deadly enemies” who surround us.
We ‘wrestle not against flesh and blood’ but ‘against spiritual wickedness in high places’ (Ephesians 6:12).
And ‘the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds’ (2 Corinthians 10:4).
And we do not give up on the fight, but like in the old Westerns, take shelter behind a rock. ‘That Rock is Christ’ (cf. 1 Corinthians 10:4).
F). STAND FAST AND HOLD ON.
2 Thessalonians 2:1-5, 2 Thessalonians 2:13-17.
The church of the Thessalonians had heard a rumour concerning the coming of our Lord Jesus Christ, and our being gathered together to Him (2 Thessalonians 2:1). There were those who taught that “the day of Christ” was already here (2 Thessalonians 2:2)!
So Paul adjured the brethren (2 Thessalonians 2:1-3): not to be so soon shaken from their moorings; this was not apostolic teaching; the day of Christ is not already here. Let no man deceive you: there must first occur a rebellion - literally an “apostasy;” and the man of sin “shall have been revealed” - or ‘unveiled.’
The man of sin is doomed to destruction (2 Thessalonians 2:3) because he (2 Thessalonians 2:4): opposes God; sets himself up above God; sits in God’s seat; and proclaims himself to be God. This was not something new that Paul was teaching the Thessalonians: he had discussed it orally in the church when he had been with them (2 Thessalonians 2:5).
Paul reiterates his sense of obligation to give thanks to God (cf. 2 Thessalonians 1:3) for the “brethren beloved of the Lord” (2 Thessalonians 2:13). Having shown the destiny of the wicked, he might here have added, ‘but, beloved, we are persuaded better things of you’ (Hebrews 6:9).
The thanksgiving is couched in practical Trinitarian theology. First of all, from the beginning (cf. Ephesians 1:4), “God chose you” (cf. John 15:16) to salvation “through the sanctification of the Spirit” and belief of the truth (2 Thessalonians 2:13). Secondly, “God called you” to this salvation by the gospel which we preach “that you might share in the glory of our Lord Jesus Christ” (2 Thessalonians 2:14).
In light of all this, Paul exhorts the brethren to “go on standing fast, and go on holding on” to the apostolic traditions - which for us means the Scriptures, including the New Testament epistles (2 Thessalonians 2:15). The picture is of a ship in a storm, in which the mariners must persist in keeping their feet firmly on the deck, and doggedly clinging to the safety rails. Our security in Christ should never lead to complacency on our part.
Continuing the Trinitarian theme, Paul addresses his prayer “to our Lord Jesus Christ Himself, and God, even our Father, WHO (singular) has loved (singular)… and has given (singular)…” (2 Thessalonians 2:16). Paul draws together God’s love, encouragement and hope, which we have received by His grace (2 Thessalonians 2:16); and prays that God will encourage us inwardly, and establish us outwardly “in every good word and work” (2 Thessalonians 2:17).
G). AN ESSENTIAL ARTICLE OF THE CHRISTIAN FAITH.
Luke 20:27-38.
The Sadducees, the ruling class in the Jerusalem Temple, flatly denied the resurrection of the body (Luke 20:27). They failed to find this teaching in their only authoritative Scriptures, the five books of Moses (Genesis to Deuteronomy). To them it seemed to belong to relatively ‘recent’ books such as Daniel (cf. Daniel 12:2).
The Pharisees, on the other hand, believed and taught this doctrine. This is why they congratulated Jesus on His ingenious response (Luke 20:37-39). According to Moses, argued Jesus, death is not the end because Abraham, Isaac and Jacob are still alive to God (cf. Exodus 3:6)!
When the Apostle Paul, a former Pharisee now converted to the Christian faith, was obliged to make his defence before the Sanhedrin - the council made up of both Sadducees and Pharisees - he cried out: ‘it is of the hope and resurrection of the dead that I am held to account’ (Acts 23:6). Later the Apostle would declare the vanity of a ‘faith’ which denies the resurrection (1 Corinthians 15:14; 1 Corinthians 15:17). We gather from all this that belief in the resurrection of the body is an essential article of the Christian faith.
As to the nature of the resurrection, Jesus does give some clues. The Sadducees were ridiculing belief in the resurrection when they asked their hypothetical question (Luke 20:28-33), based on their own favoured Scriptures (especially Deuteronomy 25:5). In the wording of this argument they were playing the part of unbelievers!
You are confusing “this age” with “that age,” suggested Jesus (Luke 20:34-35). For those accounted worthy to obtain that age and “the resurrection which is from among the dead” there will be no more marrying and being given in marriage. This is not a call to celibacy in this life, but a recognition of the ‘change’ which will occur at the resurrection (cf. 1 Corinthians 15:51-54).
“Neither can they die any more, continues Jesus” (Luke 20:36). In this, they will be “like the angels” – immortal. The proof of their new status as “the sons of God” (cf. Job 38:7) will be that they are “sons of the resurrection” (cf. Romans 8:21; Romans 8:23).
This connects with the idea that even Jesus was ‘proclaimed to be the Son of God with power… by the resurrection from the dead’ (Romans 1:4). If we want some idea of what the resurrection body may be like, we have only to look at that of the risen Lord Jesus, which had marks of both continuity and discontinuity with His earthly body. ‘And if Christ rose from the dead,’ argued Paul in the homily already referred to, ‘how can anyone say that there is no resurrection?’ (1 Corinthians 15:12).
