Isaiah 35:1-10, Psalm 146:5-10, Luke 1:46-55, James 5:7-10, Matthew 11:2-11.
A). A HAPPY HOMECOMING.
Isaiah 35:1-10.
Isaiah foresees a time ahead of time, when Israel would again be released from captivity, and would undertake another journey through the wilderness. Unlike when they left Egypt, on this occasion they would not be left wandering for forty years, but would make the journey home from Babylon in record time, by a route already prepared by the LORD (Isaiah 35:8). Seen through the prism of prophecy, this becomes a portal for a deeper meaning (cf. Matthew 7:13-14) - foreshadowing Messiah; anticipating the gathering of the nations; announcing restoration for all of Creation; and informing the spiritual journey of every Christian.
Romans 8:22 speaks of the groaning of Creation, and yet Isaiah sees the same Creation in celebration with the people of God. The wilderness is no longer a threatening place, a barrier to progress, but a garden of rejoicing (Isaiah 35:1). [Fast forwarding to the present, some modern irrigation schemes are virtually reclaiming the desert, causing it to blossom (Isaiah 35:2).]
The returning exiles would relish the sight of Lebanon’s snow-capped hills, and the luxuriant growth on the mountain ridges of the Mediterranean coast. Such happy homecoming views reminded them anew of “the glory of the LORD, the excellency of our God” (Isaiah 35:2). This is not the only time when Creation joins in the singing of God’s people (cf. Isaiah 55:12-13).
The expectation of the homecoming is an occasion for celebration, for renewing strength and taking courage (Isaiah 35:3). For those who are afflicted, who have waited, who have prayed and longed for deliverance: take heart, God will avenge, God will recompense, God will save you (Isaiah 35:4). The restoration of sight and hearing (Isaiah 35:5) is Messiah’s work (cf. Isaiah 42:18; Isaiah 43:8), and identifies Jesus as the Christ (Luke 7:22).
The lame leaping (Isaiah 35:6) also sees the continuing work of Jesus through the Apostles (Acts 3:6-8). As for the dumb singing – this is best illustrated by the plight of the man whose tongue was quite literally tied up in knots (Mark 7:32 uses the same rare word for ‘dumb’ as the Greek translation of Isaiah 35:6). Jesus touched Him, spoke words over him, and healed him (Mark 7:33-35).
All these physical healings anticipate a spiritual reality, also relating to Messiah’s reign (cf. Isaiah 32:3-4).
Waters breaking out in the wilderness (Isaiah 35:6-7) remind us of the water from the Rock of the earlier journey of Israel (Psalm 78:15-16). ‘That Rock was Christ,’ tells Paul (1 Corinthians 10:4). It also points forward to the abundance of the age of the Holy Spirit (Isaiah 44:3-4; John 4:14; John 7:37-39).
This is an age when the enemy must give place. The habitation of dragons yields to the LORD (Isaiah 35:7). Lebanon (representing the Gentile nations) becomes a fruitful field (Isaiah 29:17).
The highway (Isaiah 35:8) points to Jesus (cf. Isaiah 40:3-4). It would also be true to say that the highway IS Jesus (John 14:6). His is the way of holiness (cf. Hebrews 12:14), the only way to God (Acts 4:12).
We have our attention drawn again to the peaceable kingdom, where ‘they shall no more hurt nor destroy in all my holy mountain’ (Isaiah 11:9). No more ravenous beasts there, but a place for the redeemed to walk free (Isaiah 35:9). [‘The redeemed’ are ultimately Jesus’ people (1 Peter 1:18-19).]
Isaiah 35:10 speaks of Zion, but also of the new Jerusalem. It is to here that we journey, with songs and everlasting joy: to a place of joy and gladness. To a place where sorrow and sighing flee away forever (Revelation 21:4).
B). OUR HELP AND OUR HOPE.
Psalm 146:5-10.
Our help and our hope is in the LORD our God (Psalm 146:5; cf. Psalm 121:2). The contrast brings us back to the beatitude of Psalm 1. If we are like ‘this’ and not like ‘that,’ then “happy are we.”
Yet who is this LORD, that we should worship Him? First, He is the God of Creation (cf. Psalm 8:3; Psalm 19:1). Second, and not far behind it, He is the God of Covenant “who keeps His promises for ever” (Psalm 146:6).
“The God of Jacob” (Psalm 146:5) “executes judgment for the oppressed” and “gives food to the hungry” (Psalm 146:7). This covenant God heard the voice of the cry of the children of Israel in bondage in Egypt (Exodus 3:9), and fed them in the wilderness (Exodus 16:32). The LORD loosed the captives (Psalm 146:7).
The name of “the LORD” resounds throughout the rest of the Psalm - yet we could just as easily read the name of Jesus. After all, it was He who set us free from our sins in His own blood (Revelation 1:5), and who goes on releasing those who have been held in bondage to sin and to death (Romans 6:6; Hebrews 2:15). It is He who opens the eyes of the blind (Psalm 146:8; cf. Acts 26:18), and who raises up the bowed down (Luke 13:11-13).
We are also able to see what we should be doing. The LORD cares for the strangers, the refugees, the outsiders (Psalm 146:9): so should we. The LORD relieves the orphans and widows – and often that is through the obedience His own people.
Again there is the echo of Psalm 1. The LORD loves the righteous (Psalm 146:8), but the way of the wicked He turns upside down (Psalm 146:9). It is no wonder that, from a worldly perspective, the early Christians were accused of ‘turning the world upside down’ (Acts 17:6).
Why should we trust and praise this God? Unlike the princes (Psalm 146:3), He shall reign for ever and ever, and to all generations (Psalm 146:10). This is your God (the Psalmist addresses God’s people) - so be sure you all “Praise the LORD” (Psalm 146:10).
C). THE SONG OF MARY.
Luke 1:46-55.
I) CONTEXT
A young woman, betrothed but not married, had a visitation from an angel and was pronounced “blessed amongst women” (Luke 1:28). In what way was Mary blessed? Well, she had “found favour with God” (Luke 1:30): Mary was going to be the mother of the Messiah (Luke 1:31-33).
Mary’s cousin’s husband, the priest Zachariah, had doubted the angel when he was told that his barren wife was going to bear the forerunner (Luke 1:18). The old man was struck dumb (Luke 1:20), and went home and hid himself (Luke 1:23). For her part, Mary did not disbelieve the angel, but wondered (Luke 1:34).
It is interesting to notice the different tone of Gabriel towards the priest, who should have known better (Luke 1:19-20), and the young woman who believed (Luke 1:35-37). Sometimes it is Christian professors who are slowest to acknowledge what God is doing in the midst of His people. Be careful, or the blessing may pass you by.
Already a believer, Mary submitted herself to the word of God (Luke 1:38). If we love Jesus, we will willingly surrender our souls and bodies to Him. Our faith is demonstrated not so much in what we say, but in our obedience to Him (James 2:18).
Mary also made haste to the house of Zachariah in the countryside. It may have been prudent to get out of town for a while, and to consult her godly cousin Elizabeth. More likely, the younger woman wished to congratulate Elizabeth.
There she was greeted by the older woman, who was immediately aware of Mary’s situation from the forerunner’s leap of joy in her own womb (Luke 1:41). Filled with the Holy Spirit, and in a loud voice, Elizabeth proclaimed three ways in which Mary was “blessed” (Luke 1:42; Luke 1:45). How can we mumble about these things when God has put a new song in our hearts?
Mary was again pronounced “blessed among women” (Luke 1:42). The fruit of her womb (Jesus) is also blessed. And Mary is blessed, says Elizabeth, as the one that believed (Luke 1:45), in contrast, no doubt, to Zachariah’s incredulity.
II) TEXT
1. Mary immediately turned the focus away from herself to the Lord (Luke 1:46-47). This anticipates John the Baptist, who always pointed away from himself to Jesus (John 3:30). We should follow this example: we should glorify the Lord in our “soul” with our understanding, will, emotions and desires; whilst in the “spirit” of the new man we rejoice in God.
2. Far from exalting herself, Mary confessed her lowliness, and recognised that she was nothing without the blessing of God (Luke 1:48). This is the stance of the Christian: we are nothing, and can do nothing without Jesus (John 15:5). However, with God, nothing is impossible to us (Luke 1:37; Matthew 17:20).
3. Mary accepted the work of God within her, and acknowledged His holiness (Luke 1:49). Gratitude plays a big part in all true Christian prayer. We must count our blessings, and be thankful (Lamentations 3:22-23).
4. Mary contrasted the plight of the wicked with the blessedness of God’s people (Luke 1:51-53). Those who satiate themselves with the things of this world are sent away with nothing but woe (53; cf. Luke 6:24-25). Those who yearn after the things of God receive the blessing (Matthew 5:6).
5. Mary remembered the covenant mercy of God (Luke 1:50; Luke 1:54-55; cf. Exodus 20:6). God’s mercy extends to generations of those who reverence Him. Through the One who was conceived within her the promise that Abraham would be a blessing to the nations was about to be fulfilled (Genesis 12:1-3).
III) CONCLUSION
Mary called God her Saviour (Luke 1:47). However, Jesus shares in the attributes and titles of God (Luke 2:11). He is indeed Emanuel, “God with us” (Matthew 1:23). Amen.
D). A CALL TO PATIENCE.
James 5:7-10.
‘Patience is a virtue,’ suggests the old adage. Yet when we pray for more patience what do we get? We get more affliction!
This subject was mooted early in James’ epistle, when he somewhat surprisingly suggested that we ‘should count it all joy’ when we fall into various trials (James 1:2). Whatever does he mean? Well, he says, the trying of our faith gives birth to patience – and if it is a virtue (I suggest) then to do without it would leave us sadly lacking: whereas (according to James), to possess it leaves us lacking nothing (James 1:3-4).
Now, as James draws towards the end of his epistle, he returns to this subject, anticipating the coming of the Lord (James 5:7). The writer speaks of a steadfastness which sets us up for the long haul (James 5:8). We learn from this that patience is not passive, but active.
I remember an anecdote concerning Mr. Spurgeon, who addressed certain enthusiasts who were expecting the soon return of Jesus (as we all must) with the words of the angels to the disciples: ‘Why stand ye gazing into heaven?’ (cf. Acts 1:11). I well remember a certain 14-year-old brother writing something to the effect of, ‘he who is always looking into the sky bumps into things!’ There needs to be a practicality in our patience, that does not neglect everyday duty.
Of course, we want the promise ‘as soon as possible’ (as we say). We long for the expected end (cf. James 5:11) - at our earliest convenience, rather than God’s! We are like children in a car, ever asking, ‘Are we there yet?’
As we wait for the Lord, we sympathise - empathise even - with the suffering of the church in every age. ‘How long Lord?’ they asked (Psalm 13:1-2; Habakkuk 1:2; Revelation 6:10). In doing so we are entering with them into the sufferings not only of David and the prophets and martyrs, but also of Christ (cf. Psalm 35:17). When Martin Luther King asked the question, ‘How long?’ in his speeches, there was a man standing nearby to prompt him: ‘Not long preacher, not long!’
If the Lord seems to be delaying it is because He is merciful, not slack (cf. 2 Peter 3:9). Our frustration at God so easily spills over to disrupt the fellowship, and we forget that “the judge is at the doors” (James 5:9). It is no wonder that James speaks of the need to guard our tongues with bit and bridle (James 3:2-3)!
James gives us two examples of patience. First there is the farmer (James 5:7) - an example also used by Jesus (Mark 4:26-29). Then there are the prophets (James 5:10).
Jeremiah was hunted down by the men of his own hometown (Jeremiah 11:21). Ezekiel suffered bereavement (Ezekiel 24:15-18). Daniel and his three friends were deported (Daniel 1:3-6). Hosea’s marriage breakdown was inevitable and unavoidable (Hosea 1:2-3).
‘You have heard of the patience of Job,’ adds James 5:11 - but that is another story. The heroes of the faith ‘obtained promises’ (Hebrews 11:33), yet still await ‘The Promise’ (Hebrews 11:39).
We wait together (Psalm 130:5), knowing that when Jesus returns it will not be one moment too late. Nor will it be so early that some of those whom we love, and for whom we pray, will not also be numbered amongst those who ‘wait patiently for the Lord’ (Psalm 40:1). Amen, so let it be.
E). LOOK WE FOR ANOTHER?
Matthew 11:2-11.
1. “Are You He that should come, or look we for another?” (Matthew 11:3).
We do not know for sure why John the Baptist sent two of his disciples to speak with Jesus. Perhaps prison had knocked the wind out of his sails, and he wanted some reassurance that it had not all been in vain. Or perhaps it was for the benefit of the disciples themselves.
John had been faithful in his ministry, and always pointed away from himself to the One who should come. Now He was come, John’s ministry was drawing towards its completion. The time was drawing nigh when ‘Elijah’ (Matthew 11:14) must lay down his mantle.
Certainly, Jesus’ answer would be an encouragement to both John and his disciples. Decide for yourself whether the fulfilment of prophecy at the hand of Jesus was adequate evidence to say, Yes, He is the One. Compare Matthew 11:5 with Isaiah 35:5-6; Isaiah 61:1.
John had been an outspoken witness to Jesus, the Lamb of God (John 1:29), whose shoes he was not worthy to bear (Matthew 3:11). Now Jesus asked John’s disciples to witness for themselves: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up - and along with these miracles there is one other: “the poor have the gospel preached to them” (Matthew 11:5). Jesus reminded John, and his disciples, of the blessedness of “whosoever shall not be offended in me” (Matthew 11:6).
2. “What went ye out into the wilderness to see?” (Matthew 11:7).
As John’s disciples set off back towards the prison-house, Jesus addressed the crowds who had gathered around Him. Did the people go out to see a reed shaken in the wind? Surely not, for John was not one for wavering, but rather of the calibre of those whose passionate forthrightness was even now taking the kingdom of heaven by storm (Matthew 11:12).
John came preaching, and his message was not soft and woolly, but as abrasive as his raiment. No gentle words to tickle their ears drew the multitudes out of Jerusalem, Judaea, and the region about Jordan (Matthew 3:5): but rather the straightforward declaration of the need for repentance, and the nearness of the kingdom of heaven. Then the King drew near, and John testified to Him (John 1:32-34).
The one who had pointed towards Jesus now receives a fitting epitaph from his friend and cousin. Is he a prophet? Yes - and more than a prophet (Matthew 11:9). This is the forerunner foreseen by the prophets of old (Matthew 11:10; cf. Malachi 3:1; Isaiah 40:3). Indeed, if you will receive it, “this is Elijah that is to come” (Matthew 11:14-15).
‘All the prophets and the law prophesied until John’ (Matthew 11:13): but now the Baptist straddles the ages. As last in the line of prophets pointing toward our Lord Jesus Christ, he becomes the foremost amongst them. There is none greater than John the Baptist, says Jesus (Matthew 11:11).
“Notwithstanding, he that is least in the kingdom of heaven is greater than he” (Matthew 11:11). The one who had been the forerunner must now, after all, learn to be a follower. We are not better than he, but live under ‘a better covenant, which was established upon better promises’ (Hebrews 8:6).
