Isaiah 64:1-9, Psalm 80:1-7, Psalm 80:17-19, 1 Corinthians 1:3-9, Mark 13:24-37
A). OH THAT YOU WOULD REND THE HEAVENS!
Isaiah 64:1-9.
When we pray for the whole state of Christ’s church, as we must do given the Lord’s own example (John 17:9), we should encourage ourselves by recalling past mercies. In the context of this passage, Isaiah has been gradually building up through praise towards intercession. This is the nature of true prayer.
The prophet rejoices in the LORD for his own salvation (Isaiah 61:10), but he will not keep silent about Zion’s predicament (Isaiah 62:1). The intercessor’s prayer recalls the past kindnesses of the LORD (Isaiah 63:7), but appeals to God to look upon the plight of His people (Isaiah 63:15). Becoming ever bolder, the prayer warrior cries out for the LORD to rend the heavens and come down (Isaiah 64:1)!
The poet longs for the mountains to flow down at God’s presence (Isaiah 64:1), as when the nations encounter Him in the great natural events of history (Isaiah 64:2-3). This is not born out of malice, but out of a zeal that the name of the LORD may be made known (Isaiah 64:2). Our first motive in prayer is that God might be glorified.
Israel, of course, already knew the LORD. It was He who had delivered them out of Egypt. God made a name for Himself at the parting of the Red Sea, and by leading His people to their rest (Isaiah 63:12; Isaiah 63:4).
Throughout history, the LORD has continued to do awesome things for His people (Isaiah 64:3). Great is His faithfulness (Lamentations 3:22-23)! Let us never lose sight of His loving kindness towards us.
There is no doubt that Isaiah is praying to the right God. The gods of wood and of stone are incapable of answer, no matter how their worshippers bellow and prance, and lance themselves (1 Kings 18:25-29). Those who wait upon the LORD hear and see things which never cease to amaze them (Isaiah 64:4).
Perhaps we are in a waiting time just now. We are encouraged to hope, to long for the coming of the Lord, but we are not to be idle or lazy about it. We should be remembering God’s ways, living the joy, and working righteousness amongst men (Isaiah 64:5).
The prophet moves on next to confession: on his own behalf (Isaiah 6:5), and on behalf of those for whom he is praying (Isaiah 64:6). This is also an essential element in prayer. There is no use in our pleading with the Lord to manifest Himself amongst us if we still have sin issues (1 John 1:9-2:2).
Sometimes God seems to be hidden from us, to the point that we no longer bother to seek Him (Isaiah 64:7). Our Lord Jesus Christ knew an even greater desolation, and went through it on our behalf (Matthew 27:46): as a consequence we can boldly enter into the presence of God in His name (Hebrews 4:15-16). We need to pray through the silence (Isaiah 64:12).
Turning away from the negative side of our prayers, we profess a “but now” affirmation about the LORD (Isaiah 64:8). God is our Father, so we make our appeal on the basis of that relationship (Isaiah 63:16). He is also the potter, shaping us according to His own will: who could have known that that which men meant for evil, God meant for good (Genesis 50:20)?
The praying man appeals for an end to the manifestation of God’s judgments in His people’s lives. Covenant people can expect God to respond to their repentance (Isaiah 64:9). Then they give Him their thanks, and tell forth His praises to generations yet unborn (Psalm 79:13).
B). GIVE EAR, O SHEPHERD OF ISRAEL.
Psalm 80:1-7; Psalm 80:17-19.
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. In Psalm 80 the writer bemoans the plight of the divided tribes of Israel, and boldly expresses his perplexity at God’s dealings with them.
The Psalmist uses two metaphors: that of God as shepherd (Psalm 80:1-7; Psalm 80:17-19), and that of Israel as a vine (Psalm 80:8-16). Both of these Jesus applies to Himself (John 10:11; John 10:14; John 15:1). He as the God-man embraces both.
Asaph 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 so-called chances 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.
There is a picture in the Hebrew language of the LORD “fuming” against the prayers of His people (Psalm 80:4): “How long do you fume?” This may not be anger on God’s part, but rather an expression of the Psalmist’s frustration that his prayers seem unable to penetrate the cloud of God’s glory. Sometimes our prayers might seem to reach no higher than the ceiling: nevertheless we must still pray, and tell Him about it!
This Psalm is different to another great Shepherd song, Psalm 23. There the LORD sets a table before us, but here He allegedly feeds us with the bread of tears (Psalm 80:5). God is unchangeable, but our experience of His Providence may vary from time to time.
Sometimes our neighbours bring us strife, or our enemies laugh at us (Psalm 80:6). Or, as Jesus warned us, a man’s foes may be those of his own household (Matthew 10:36). The solution is the same: we must look to Him to shine upon us, “turn us” and save us (Psalm 80:3; Psalm 80:7; Psalm 80:19), and “return” to us (Psalm 80:14).
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). GRACE AND PEACE, THANKSGIVING AND FELLOWSHIP.
1 Corinthians 1:3-9.
It was customary for Greek and Roman letter-writers in the first century A.D. to prefix their epistles with “greetings” (Acts 15:23; James 1:1). Paul uses a pun, replacing “greetings” with “grace” (1 Corinthians 1:3). In what may be a second pun here (1 Corinthians 1:4), Paul gives thanks for the Corinthians’ “grace” - possibly hinting at their gifts.
The “grace” which we receive “from God our Father and the Lord Jesus Christ” - and for that matter from the Holy Spirit (1 Corinthians 12:4) - is more than just free forgiveness, although it is inclusive of that. “Grace” is also an empowering for ministry (1 Corinthians 3:10), as Paul himself testifies (1 Corinthians 15:10). “Grace” is the source of the spiritual gifts given for the benefit of all (1 Corinthians 12:8-11), and those of the leadership in particular (1 Corinthians 12:28-31).
By adding the word “peace” - the traditional Hebrew greeting - Paul internationalises the Gospel. “Peace” does not just indicate the absence of war, but is about being complete, perfect and full. “Peace” speaks to us of health, success, well-being, rest, and harmony - and is part and parcel of our “peace with God through the Lord Jesus Christ” (Romans 5:1).
When Paul makes this special greeting, he does so as the ambassador of Christ. “Grace and peace” are the offering which we receive from the God who is pleased for us to call Him “Father” (Galatians 4:6). “Grace and peace” is the gift which we receive from God’s Son, with whom we are “joint-heirs” (Romans 8:17).
Paul offers thanksgiving to God for the church at Corinth (1 Corinthians 1:4). This is good pastoral care: Paul wants the Corinthians to know that, even if he does have some stern words to speak to them, it is because his heart longs for them. The Apostle offers his thanksgiving to God, not just once but “always” on their behalf, and particularly gives thanks for their gift of grace.
In fact Paul celebrated the Corinthians’ giftedness, especially in speech and knowledge, in which they were enriched by God (1 Corinthians 1:5). This is part of God’s grace to them. In this the testimony of Christ has been confirmed in them, and strengthened among them (1 Corinthians 1:6).
Again Paul affirms their giftedness (1 Corinthians 1:7), by which they can patiently wait for the revelation of our Lord Jesus Christ in His glory. As with all His people, God will not hold them liable to charges, and will confirm their blamelessness at the second coming (1 Corinthians 1:8). He who has begun a good work in us will see it through to the day of Jesus Christ (Philippians 1:6).
“God is faithful,” Paul reminds us (1 Corinthians 1:9). Our faith may waver, but the Lord’s kingdom is steadfast and true, far outliving the kingdoms of men (Daniel 6:26). The Lord is the One who helps us in the midst of our temptations (1 Corinthians 10:13).
The Lord is the One who calls us into the fellowship of His Son (1 Corinthians 1:9). We may think that we enter into fellowship with our Lord Jesus Christ as so many individuals: but ultimately we enter in as part of His body, the church. This fellowship begins at conversion, continues in our communion with other believers, and is eternal.
D). THE CLOSING OF THE AGE.
Mark 13:24-37.
The “last days” began at Pentecost (cf. Acts 2:17), and the fall of Jerusalem was part of the process which culminates in the vivid cosmic happenings outlined in MARK 13:24-25. Such an occurrence had been envisaged by Isaiah 13:10, in the context of the fall of Babylon. Yet this also was only fulfilled at one level, with a probable projection into the “day of the LORD” which now occupies our attention.
The “Son of Man” imagery in MARK 13:26 quite definitely recalls Daniel 7:13-14. We are reminded that Jesus used this designation when speaking of Himself in the Gospels. The picture here is of a conquering King in His triumph.
Now we have a word for those who are scattered throughout the earth, the strangers and exiles of the Christian Diaspora (cf. 1 Peter 1:1). When Jesus comes He will send His angels ahead of Him to gather His elect from the uttermost parts of the earth and “the extremity of heaven” (MARK 13:27). No matter where we are, what trials we are facing - if we are His, He will seek us out - and we will be safe on that day.
There follows a lesson to be learned from the fig tree (MARK 13:28-29). When the fig tree’s branch is still tender, and puts forth her leaves, you know that summer is near (MARK 13:28): so in like manner, when you begin to see these things come to pass, you know it is near, even at the very doors (MARK 13:29). The time of His coming seems long to us, but it has been imminent throughout the church era - and it is obviously much nearer now than when we first began.
The whole church era is gathered up in the phrase “this generation shall not pass until all these things be done” (MARK 13:30). Meantime, people will chide ‘where is the promise of His coming’ (cf. 2 Peter 3:3-4)? “Heaven and earth shall pass away,” says Jesus: “but my words shall never pass away” (MARK 13:31).
Finally we have a homely warning to take heed, keep watch, and to pray (MARK 13:33-37).
The official watches are outlined (MARK 13:35), and each is mentioned in the Passion account which follows:
1. Evening, when Jesus shared the Passover meal with His disciples and instituted the Lord’s Supper (Mark 14:17);
2. Midnight, the possible time of Jesus’ impassioned prayer in the Garden of Gethsemane, when the disciples slept (Mark 14:32-42);
3. Cock-crow with its deep significance for Peter (Mark 14:68; Mark 14:72); and
4. Morning, when the religious leaders bound Jesus, and led Him to Pilate (Mark 15:1).
We do not know the day and the hour when Jesus will return (MARK 13:32), so we also need to keep awake and be watchful. This message is not just for the early disciples, but for us all (MARK 13:37).
