Jeremiah 23:1-6, Luke 1:68-79, Psalm 46, Colossians 1:11-20, Luke 23:33-43
A). A SHEPHERD ORACLE.
Jeremiah 23:1-6.
Peter writes to the elders of the church, ‘Shepherd the flock of God, exercising oversight… not as exercising lordship over them, but being examples to the flock. And when the Chief Shepherd has been manifested, you shall receive the unfading crown of glory’ (1 Peter 5:2-4). These were instructions which Peter had also received from the Lord Jesus: ‘Feed my lambs… shepherd my sheep… feed my sheep’ (John 21:15-17).
Jeremiah, in the passage before us, writes of shepherds who destroy and scatter the sheep. “This is the word of the LORD” (Jeremiah 23:1).
They are shepherds who are not truly shepherding the people (cf. Psalm 23:5), pastors who are not leading them to pasture (cf. Psalm 23:2), gatherers who have driven them away and scattered them. Tragically, Jeremiah is writing of the Davidic kings of Judah, and has an ironic message from the LORD for them: because you have not dealt right with my flock, I will deal against you the evil of your doings. “This is the word of the LORD” (Jeremiah 23:2).
So what will God do with us when we lack leadership in our churches, and have in our midst those who would seek to devour us (John 10:10) and lead us astray (Matthew 24:24)? If we are truly His, He will discipline us (Hebrews 12:6), but He will not cast off forever (Lamentations 3:31-32). When we are as ‘sheep without a shepherd’ (Matthew 9:36), He will accept responsibility for the driving out (cf. Jeremiah 27:6), and will personally take care to gather again His people and bring them back to the fold (Jeremiah 23:3).
We are familiar with this idea from Psalm 23:3 – the LORD ‘restores’ us – or ‘brings us back’ – a concept which those who have been backslidden will well understand. The lost sheep is restored to the flock (Luke 15:4-6). The lost flock is restored to the land (cf. Jeremiah 23:7-8).
Furthermore, the LORD sets up shepherds who will do their job right: who will feed the flock. The sheep shall not fear any more (cf. Psalm 23:4), neither shall they be dismayed. Not only will they lack nothing (cf. Psalm 23:1), but none of their number will be lacking (cf. Romans 11:25-26). “This is the word of the LORD” (Jeremiah 23:4).
“Behold… the word of the LORD,” (Jeremiah 23:5). Now the prophet uses the image of a righteous Branch growing out of a felled tree – which so wonderfully typifies God’s dealings with His people. Just when the tree of David seems to be left without hope, without offspring, this Branch emerges to establish justice and righteousness in the world (cf. Psalm 72:1-2). At a time when it seemed that the kingdom of Judah was being cut to its very roots, there could be no greater reassurance (cf. Isaiah 11:1).
The last king of Judah was Zedekiah, whose name means ‘my righteousness is the LORD’ – which is somewhat ironic since it is on record that he did what was evil in the eyes of the LORD, and did not humble himself before Jeremiah the prophet ‘who spoke the word of the LORD’ (2 Chronicles 36:11-12).
In a deliberate play on words, the name of the rightful king in Jeremiah’s prophecy – the one who brings salvation, and a safe dwelling place for His people (cf. Psalm 23:6) - is ‘the LORD our righteousness’ (Jeremiah 23:6). This King is Jesus, and He becomes our righteousness - making us righteous - when we put our trust in Him (2 Corinthians 5:21).
B). SONG OF ZACHARIAS.
Luke 1:68-79.
It is probable that Zacharias was elevated above purely personal petitions when he exercised his incense-burning office as priest in the Most Holy Place on the day that the angel Gabriel had appeared to him (Luke 1:9-11). The longings of the faithful remnant in Israel were wrapped up with the more private concern of Elizabeth’s childlessness, and the prayer which was answered was one which introduced John not as a son for the old couple, but as a messenger to go before the Lord. The subsequent joy of Zacharias would also be echoed in the rejoicing of others (Luke 1:14).
“What will this child be?” wondered the neighbours (Luke 1:66). The prophet of the Most High, the herald and forerunner of the Lord (Luke 1:76). The morning star which appears before the sun (Luke 1:78-79). The messenger to prepare the way for Jesus (Malachi 3:1).
Zacharias was filled with the Holy Ghost, and spoke forth a message in the power and authority of God. The famous song is introduced as a prophecy (Luke 1:67). Our proclamation of the gospel of our Lord Jesus Christ has no efficacy without the overpowering influence of the Spirit of God (1 Corinthians 12:3).
The priest pronounced a benediction. Not indeed a blessing of the people, but “Blessed be the Lord God of Israel” (Luke 1:68). To proclaim God blessed is to acknowledge Him as the source of all blessings. The priest added nothing to God by these words, but magnified Him before the people.
At the forefront of the old prophet's mind was not first and foremost his own son, but the visitation of God to His people (Luke 1:68). When we pray, we hallow God's name first, and humbly acknowledge His goodness to His people. Even as a baby, John was already pointing away from himself to the One whom he came to proclaim!
God was visiting His people in the person of Jesus, in order to bring deliverance from the captivity of sin and death (Luke 1:68). This is Immanuel, God with us (Matthew 1:23). The horn of salvation was at last budding in the house of David (Luke 1:69), and John appeared before Him as a priest carrying His lamp (Psalm 132:16-17).
The prophets all point to Christ (Luke 1:70). They were “holy,” set apart as God's ambassadors. They spoke of such things as salvation, mercy and covenant, and the fulfilling of the oath made to Abraham (Luke 1:71-73).
Our deliverance, like that of Israel out of Egypt, is into the service of God, “without fear” (Luke 1:74). Our salvation is a transference of allegiance from the tyranny of this world to our willing service of the loving Lord. We have a new master now who will lead us into holiness towards God, and a righteousness from God towards men (Luke 1:75). When we are right with God through the Lord Jesus Christ, we will do right things for God.
John's message was intended to bring knowledge of salvation to God's people (Luke 1:77). If we repent we have the remission of our sins by the blood of Jesus Christ. This is only possible because of God's mercy in visiting us in the person of Jesus (Luke 1:78). He is the light in our darkness (Isaiah 9:2), who guides us into the path of peace (Luke 1:79). Thus the angels could sing, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14).
The song of Zacharias being ended, we do not hear of John again for nearly three decades. John was in the desolate places, in preparation for his unique ministry (Luke 1:80). We must not despise our own wilderness years, nor push ourselves forward by running ahead of God's plan in our own lives.
C). GOD IS OUR REFUGE.
Psalm 46.
PSALM 46:1. A “refuge” is a place of safety for those who are in distress, a shelter from danger, a place of support for those in difficulty. “God” is all these to us. He is our “strength” when we are weak, more secure than a castle or a fortress, “a very present help in trouble.” He is a constant support, always with us, and He seems the more so the more we rely upon Him. That is who God is to us in our daily experience.
PSALM 46:2. We have to ask: why-fore the “therefore?” Well, if God is such to us, if nothing ‘shall be able to separate us from the love of God which is in Christ Jesus our Lord’ (Romans 8:38-39), then what have we to “fear?” What though the earth be removed from beneath our feet, or the mountains slide into the sea – we have a firm place, a strong place, a secure hold in God.
PSALM 46:3. What though the seas fume and foam, we are safe in the ark of God: Jesus is in the ship with us to tell it all, ‘Peace be still’ (Mark 4:39). When we hear the waves crashing against the mountains it may erode a little, but it cannot usually bring them down. Yet even if it could, it will do nothing to shake the faith of true believers (cf. Habakkuk 3:17-18).
“Selah.” Be at peace, and think on this.
PSALM 46:4. The streams of the Gihon spring, outside the east wall of Jerusalem, continue to this very day to provide water into the city through the tunnel built by King Hezekiah. This represents ‘living water’ (John 7:38); the ‘pure river of the water of life’ (Revelation 22:1).
“The city of God, the holy place of the tabernacles of the most High” stands for the church. The “river,” the plentiful and constant supply of the grace of God.
PSALM 46:5. “In the midst” reminds us that He is near to help His people.
“She shall not be moved” – even if the earth does move beneath her feet, and the mountains do slide into the sea, and the sea does crash about relentlessly shaking the mountains with its great swelling waves (Psalm 46:2-3). It shall not trouble His faithful ones because of His presence with His people.
“God will help her, and that right early.” In our folly we may grow impatient, but God is never a moment too late.
PSALM 46:6. One occasion when the heathen raged – one of many – was when the Assyrian army came against Jerusalem in 701 B.C. God spoke through Isaiah, ‘I will defend this city to save it for mine own sake, and for my servant David’s sake.’ Then the angel of the covenant went forth and smote the Assyrians, ‘and when they arose early in the morning, behold, they were all dead corpses’ (Isaiah 37:35-36).
The very earth melts at “His voice.” Oh that He would melt the hearts of men before it is too late for them!
PSALM 46:7. Our confidence lies in the fact that “the LORD of hosts” (the God of heaven) is with us; and that the God who was able to make something out of the turbulent life of Jacob is our ever reliable “refuge.”
“Selah.” Pause, and think on this.
PSALM 46:8. More than once God has decimated the armies of the warmongers. The destroyers are destroyed
PSALM 46:9. It is hard to imagine, but one day the wars will cease. Jesus will return, and only then will there be ‘Peace on earth.’
PSALM 46:10. “Be still and know that I am God” is addressed to His foes. His people already have ‘peace with God through the Lord Jesus Christ’ (Romans 5:1).
Idolatry falls before Him. ‘The earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea’ (Habakkuk 2:14).
PSALM 46:11. Not only is the LORD of hosts with us, but we are taking shelter in God. ‘Abide in me, and I in you,’ says Jesus (John 15:4-5).
“Selah.” Pause, and think on this.
D). TAPPING INTO THE POWER.
Colossians 1:11-20.
The Apostle Paul has been speaking of his ceaseless prayer on behalf of the Colossians: that they might be ‘filled with the Knowledge of His will’ and ‘increasing in the Knowledge of God’ (Colossians 1:9-10). The fact of the matter is, that ‘all wisdom and spiritual understanding’ (Colossians 1:9); and living worthy lives, and pleasing God, and bearing fruit (Colossians 1:10) is all already readily available to us in Christ Jesus: and it is the possession of ALL Christians, not just a few ‘in the know’!
As Paul continues describing the content of his prayers for the Colossians, he next mentions the subject of their being “with all power” strengthened, according to the might of His glory. This again is something which we already have, and we need to learn how to tap into it. We have power for all patience, power for perseverance, the ability to remain joyful throughout (Colossians 1:11). ‘Miserable’ Christians is an oxymoron!
Furthermore, Paul celebrates the fact that the Father has already qualified us to receive the inheritance which awaits His saints. We are delivered from the power of darkness and have been translated into the kingdom of His dear Son (Colossians 1:12-13). This is not just ‘pie in the sky when I die,’ but a present reality for all who trust in Jesus.
The evidence of an underlying drift away from the gospel is found implicitly throughout this epistle, in Paul’s answers to the perceived problems. This is why, for example, Paul laid so much emphasis on the deliverance which Jesus wrought on our behalf (Colossians 1:13; Colossians 2:15), and on the fullness of what He has accomplished (Colossians 2:10). This is all possible because of what Jesus did on the Cross: “in whom we have redemption through His blood, the forgiveness of sins…” (Colossians 1:14). We need nothing added, nothing taken away: but rather to recognise what we already have in Christ Jesus the Lord (Colossians 1:9-14).
From talking about his prayers for the Colossians, the Apostle’s discourse passes seamlessly to the subject of the Lordship of Jesus, the sufficiency of His Person, and the adequacy of His Work (Colossians 1:15-20). This gives us the grounds for Blessed Assurance.
1. His Lordship over Creation (Colossians 1:15-17).
a) He is the “image of the invisible God” (Colossians 1:15a), the manifestation of God to man (John 1:14-18).
b) He is the “firstborn” of creation (Colossians 1:15b), the Father’s heir (Hebrews 1:2). Not, indeed, created Himself, but the possessor of the birthright (for the significance of the birthright, see Genesis 25:31-33; 1 Chronicles 5:1-2).
c) He is the Creator of all things (cf. John 1:3), and therefore again, not created (Colossians 1:16). Creation exists for Him and must submit to Him.
d) All things have their source (Colossians 1:17), and their sustenance, in Him (John 1:4).
2. His Lordship over the Church (Colossians 1:18).
a) He is “head over the body, the church” (Colossians 1:18a; Colossians 2:19). This metaphor has echoes throughout the New Testament (e.g. Romans 12:4-5; 1 Corinthians 12:12; Ephesians 1:22-23).
b) The ‘firstborn of creation’ (Colossians 1:15b) is also the “firstborn from the dead” (Colossians 1:18b). The resurrected Jesus is none other than, in the Greek, ‘the Author of life’ (Acts 3:15). Thus those who were ‘dead in their sins’ can be ‘quickened together with Him’ (Colossians 2:13).
c) There was a danger in Colossae that other things, such as the worship of angels (cf. Colossians 2:18) might be added to the worship of Christ. Yet even the angels must worship Him (Hebrews 1:6). To Him alone belongs the pre-eminence (Colossians 1:18c).
3. The sufficiency of His Person (Colossians 1:19).
The “fullness” of which Paul speaks is not a supplement which is lacking, such as some new teachers in Colossae were suggesting, but ‘the full complement’ which subsists in Christ. In Him all the fullness was pleased to (literally) ‘take up dwelling’ (Colossians 1:19). There are echoes here of the incarnation (John 1:14), but Paul goes a step further when he shifts the concept into the present tense (Colossians 2:9), and then into heaven itself (Colossians 3:1).
4. The adequacy of His Work (Colossians 1:20).
Given the fallen state of Creation, ‘peace with God’ (Romans 5:1) could only be accomplished by the blood of the Cross (Colossians 1:20). He wrought reconciliation for “all” in that He alone is able to reconcile any (1 John 2:2).
E). THE KING UPON THE CROSS.
Luke 23:33-43.
1. Amongst the Jewish people, the prevalent understanding of the coming of Messiah was coloured by their relatively recent historical experience under the Maccabees. Surely the expected deliverer would come to break the yoke of Rome, just as Judas of old had delivered the people of his age from the bondage of the unjust government of Antiochus.
This expectation was even seen later amongst Jesus’ disappointed disciples on the Emmaus road: ‘But we were hoping that it should have been He who is about to redeem Israel’ (Luke 24:21).
Jesus’ reply to this was: ‘Ought not the Christ to have suffered these things, and then (only then) to enter into His glory?’ (Luke 24:26). The King had to go down, in order to go up: ‘obedient unto death, even the death of the cross’ (Philippians 2:8). As with us, so first with Him: no cross, no crown.
2. Pilate had asked Jesus, ‘Are you the King of the Jews?’ (John 18:33).
Jesus had answered, ‘My kingdom is not of this world’ (John 18:36).
Pilate declared to the crowd, ‘Behold your King!’ (John 19:14).
The crowd had replied, ‘We have no king but Caesar’ (John 19:15).
3. In our present text, the leaders derided Jesus (Luke 23:35).
The soldiers taunted: “If you are the King of the Jews, save yourself” (Luke 23:37).
One of the “evil-workers” (as Luke would have it) “blasphemed Him” (Luke 23:39).
Pilate’s judgment on this issue was published for all to see, written in three languages upon the Cross: “This is the King of the Jews” (Luke 23:38).
4. Yet the testimony that stands out above all is that of the other condemned criminal.
Even before conversion, this man was already beginning to be an evangelist, showing concern for his similarly condemned fellow conspirator. This was, perhaps, an early indication of God’s work in his heart (Luke 23:40).
Whatever else this second “evil-worker” saw, he at least recognised the justice of his condemnation - unlike that of Jesus (Luke 23:41).
The prayer of this man was necessarily short, but to the point: “Remember me, Lord, when you come into your kingdom” (Luke 23:42).
It is as if he had said: ‘Remember not the deeds that brought me to this deserved demise, but remember me in accordance with your mercy’:
‘My sins and faults of youth
do thou, O Lord forget:
After thy mercy think on me,
and for thy goodness great’ (Psalm 25:7).
Furthermore, he had faith to believe that Jesus still had a kingdom to inherit (Luke 23:42). The man believed in the power of a crucified Christ to save him, and to usher him into that kingdom.
Something in that moment had enlightened this man to the reality of Jesus’ claims, and laid open to him the way of salvation even in the midst of that very darkest of all hours. And in that moment he was saved.
The kingdom was on offer in the Person of the King, even as He hung there dying upon the Cross (John 3:14-15; John 12:32-33). The offer has never been withdrawn, for any who will come to Him.
