Isaiah 61:1-4, Isaiah 61:8-11, Psalm 126:1-6, Luke 1:46-55, 1 Thessalonians 5:16-24, John 1:6-8, John 1:19-28
A). A GARDEN OF JOY.
Isaiah 61:1-4, Isaiah 61:8-11.
Imagine yourself in ancient Israel celebrating that most solemn of feasts, the day of Atonement. This, however, is not just any old Yom Kippur: it is the fiftieth year, and on this day a musical instrument formed out of a ram’s horn is sounded in order to herald the year of Jubilee (Leviticus 25:8-10). It is a year of release, when indentured servants are restored to their inheritance, families are reunited, and an opportunity is given to start again.
Now “fast forward” to a synagogue in Nazareth, where a young man is reading out loud from the scroll of the prophet Isaiah. He chooses a section which seems to touch upon just such a time (Luke 4:18-19), but stops mid-sentence at “the acceptable year of the LORD” without mentioning “the day of vengeance of our God” (Isaiah 61:2). As He sits down to preach, all eyes are upon Him (Luke 4:20): whatever is He going to say?
His voice echoes forth as clear as any trumpet: “This day is this Scripture fulfilled in your ears.” There is a stir in the congregation. We know this young man; He is the son of the carpenter (or so they think): whatever is He saying (Luke 4:21-22)?
They wonder at the gracious words that fall from His mouth. Those same words pierce their own hearts, but they cannot bring themselves to accept His message. They attempt instead to cast Him headlong down the hill upon which their city was built (Luke 4:23-30)!
In the first instance, of course, Isaiah himself may have been the one anointed to proclaim good news. The prophet’s commissioning took place when the live coal was placed upon his lips (Isaiah 6:6-8). Both in his own day, and at the time of the exile, Zion needed the comfort of his words (Isaiah 61:2).
There was a word of encouragement for those who would later rebuild Jerusalem (Isaiah 61:4). This was, however, a prophecy of restoration and of the establishment of righteousness which surely reaches forward to Jesus Himself (Isaiah 61:3). Much of the language used of the addressees of the first three verses might be applied to those who first heard the Sermon on the Mount (Matthew 5-7), and from them the Jubilee blessings pass to us (Luke 24:45-47).
It is the decided opinion of Peter that the “anointed one” of the passage before us, the “Messiah” (Hebrew) or “Christ” (Greek), is none other than our Lord Jesus (Acts 10:38). The “spirit of the LORD God” (Isaiah 61:1) came upon Him at His baptism (Luke 3:21-22). He was described as “full of the holy Ghost” even as He was led by the Spirit to be tempted in the wilderness, and He returned from that encounter “in the power of the Spirit” (Luke 4:1; Luke 4:14).
Isaiah’s “acceptable year” began when Jesus preached that sermon, not long after His baptism. 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. What Israel had failed to grasp was that Messiah was first coming to wash away the sins of His people, then at a later date would return to judge: the time in between is a day of opportunity for sinners to repent (2 Corinthians 6:2).
The seeming delay in the Lord’s “second coming” is a token of His long-suffering, or patience (2 Peter 3:9). However, the sands of time will eventually pass through the hourglass, and the season of grace will be over. What lies beyond for those who fail to take advantage of the offered salvation is unthinkable (Hebrews 2:3).
The church has also been anointed to proclaim a message of good news, and all believers have something to say to the meek, the broken-hearted, the captives and the bound of our own generation. We have a word of comfort for those who mourn, and good tidings of great joy for those who will lay it all down at the feet of Jesus. Part of rebuilding the waste places (Isaiah 58:12) involves being priests of the LORD, interceding on behalf of a troubled world; and being ministers to the people (Isaiah 61:6), serving their best interests for the glory of His name.
In Isaiah 61:7, incidentally, Israel is promised a double portion of blessing: this is perhaps the counterpart of the “double” which she had already received from the LORD on account of her sins (Isaiah 40:2). Mercifully, the LORD renews His covenant with Israel, and this is not without impact upon the nations (Isaiah 61:8-9). Isaiah / Israel / the believer/ the church all respond with a hymn of joy at the grace of God which clothes us with salvation, and robes us in His righteousness (Isaiah 61:10-11).
B). A HARVEST OF JOY.
Psalm 126.
The common heading within this group of fifteen Psalms (Psalms 120-134) is “A Song of degrees” - a reference, some believe, to the miracle of the sun going back by ten degrees as a pledge to King Hezekiah that the LORD would extend his life by fifteen years (Isaiah 38:4-8). Certainly, Hezekiah appears to have been involved in the compilation of the Book of Psalms (2 Chronicles 29:30). Or perhaps these are songs for the pilgrimage up to Jerusalem for the solemn feasts (Exodus 23:14-17), or even “songs of ascent” up the steps towards the Temple.
Despite some ambiguity concerning the right interpretation of the Hebrew tenses, Psalm 126 appears to first look back to past mercies (Psalm 126:1-3), pause to pray over a present situation (Psalm 126:4), then looks forward with keen anticipation of future blessings (Psalm 126:5-6). This seems to be the most natural reading of the text. It is certainly a sound method of prayer to build a case for our petitions based in the past mercies of God, rather than diving in headfirst with our shopping list of requests.
The occasion of the Psalm’s composition, and the events referred to throughout are purposely vague. Historically, the turning of the captivity of Zion (Psalm 126:1) might reach all the way back to the release of the Hebrew slaves from Egypt. In Hezekiah’s day this concept could be applied to the close call which Zion herself (Jerusalem) had when the Assyrians threatened her borders (Isaiah 37:33-36).
Psalm 126 would later also apply to the Jews returning to Jerusalem after the exile in Babylon. There were returns under a Davidic prince named Zerubbabel, as well as under Ezra and under Nehemiah. The end of their captivity was not achieved overnight: there were tussles with enemies within the holy land, giving rise to the need for more prayers for deliverance at each phase.
This Psalm is also a song for the church, and for God’s people in every generation. The salvation which is ours in Christ Jesus is the greatest deliverance of all. Beyond that, there have been divine interventions in our lives from time to time, concerning health, or finances, or answers to prayer on behalf of our families, communities, churches and friends.
In the face of such blessings, we are as those that dream (Psalm 126:1). We stand amazed at the infinite mercy of God. We laugh and sing for joy (Psalm 126:2), and even those of our acquaintances who do not believe as we do cannot deny the wonder of God’s dealings with us.
Our testimony backs up the impression that others have of us. With a shout of triumph and a cry of victory, we proclaim that the LORD has indeed done great things for us (Psalm 126:3). This intense joy resonates throughout the Psalm (Psalm 126:2; Psalm 126:5; Psalm 126:6).
Psalm 126:4 asks God to bring greater deliverance even than that which has gone before, just like He fills the watercourses of the Negev - the dry parched desert in the south of the land - with torrents of water. There is no holding back in the Psalmist’s prayer, so well does he know his God. This is in keeping with the church’s prayer in every age: ‘Revive thy cause in the midst of the years, in wrath remember mercy’ (Habakkuk 3:2); ‘Wilt thou not turn again and quicken us O Lord, that thy people may rejoice in thee?’ (Psalm 85:6).
The agricultural couplet at the end of the Psalm (Psalm 126:5-6) suggests several layers of application: literal, metaphorical, spiritual, and eschatological (pertaining to the end times). It is not without parallels in the realm of Christian living (Galatians 6:8); and giving (1 Corinthians 9:11). It is a source of great encouragement to those who labour in the gospel: the key concept being perseverance (1 Corinthians 3:6).
It is good that we sow - our prayers, our money, our time, our efforts - into the Lord’s ministry, even if we do have to water our seed with tears. After all, sowing time is not the time for floods in the watercourses. Yet those who go forth weeping return rejoicing, with a harvest of whatever it is they have invested in: whether we reap a harvest of souls for the Lord; or a harvest of blessings proportional to our efforts to be a channel of God’s blessing to others.
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 COMPLETE WAY OF LIFE.
1 Thessalonians 5:16-24.
Many people labour under the misapprehension that Christianity is negative, emphasising the prohibitions of the Ten Commandments. Yet even the Decalogue has positive commands: “Remember the Sabbath day;” “Honour your father and mother” - along with the more familiar negatives: “You shall not…” (Exodus 20:1-17). After all, being a Christian is not defined by what we do not do (Mark 10:17-22) - nor even by what we do (Matthew 7:21-23) - but by who we are, and whose we are.
The book of 1 Thessalonians, despite its position in the Canon, is arguably the first-written epistle of the New Testament: and in the section before us we find some positive instructions, along with a smaller number of commands to hold back. The passage exhorts us to a wholesome life and worship: Always rejoice (1 Thessalonians 5:16); Unceasingly pray (1 Thessalonians 5:17); in Every circumstance give thanks (1 Thessalonians 5:18); abstain from Every type, form or appearance of evil (1 Thessalonians 5:22, on which more later). The following prayer is also holistic: may the God of peace sanctify you Entirely, and may your Whole spirit and soul and body be preserved blameless until the coming of our Lord (1 Thessalonians 5:23).
The triad of Rejoice evermore, Pray without ceasing, and Thanksgiving in everything (1 Thessalonians 5:16-18) - are not just individual instructions, but markers indicative of a complete way of life. They may seem impossible without our seeming to be fluffy and artificial, but it is the Lord who fits us to this pleasurable task (1 Thessalonians 5:24). When we rejoice, we pray; and when we pray, we give thanks; and when we give thanks we rejoice: this is what it is to Always pray (Ephesians 6:18).
Paul elsewhere, with some emphasis, exhorts us to “Rejoice in the Lord always” (Philippians 4:4). As a good pastor he practised what he preached when, along with Silas, he prayed and sang praises to God in the midst of adversity (Acts 16:25). This is a good example of the attitude of worship which should mark out God’s people in the time between the ascension and return of our Lord Jesus Christ.
Prayer is more than just saying certain words by rote: even when we try our hardest not to fall into other men’s liturgies, we often replace them with our own. Importunity is one thing, but prayer without thanksgiving can rapidly sink into unbelief and ingratitude. So in everything, not just the good things, we give thanks. In all circumstances we focus on the positive, and rejoice. By doing this we fulfil the will of God for the Christian life (1 Thessalonians 5:18).
The following verses deal with our attitude to the Spirit’s ministry in the church under the general exhortation, “Quench not the Spirit” (1 Thessalonians 5:19). We effectively extinguish the influence of the Spirit when we “set at naught” the word of prophecy (1 Thessalonians 5:20). Whether Paul is talking of the Old Testament Scriptures, or of the charismatic gift of prophecy mentioned in 1 Corinthians 12-14, this is to stifle the word of God. Suppressing our own gift might also be quenching the Spirit (1 Timothy 4:14; 2 Timothy 1:6).
There is a tension between spontaneity and order in the church. Too much of the former may easily sink down into confusion, so Paul later set parameters (1 Corinthians 14:29-33). Too much of the latter fails to fan the flames of revival when it comes, and pours cold water on the enthusiastic evangelist! So Paul encourages an openness that nevertheless precludes naivety: all things are to be tried and proved (1 Thessalonians 5:21). Discernment must distinguish and differentiate between the good and the evil. “Hold fast to the good” stands in contradistinction to “from every appearance of evil be abstaining” (1 Thessalonians 5:22).
Traditionally this expression has been understood as “fleeing from the very appearance of evil” - perhaps suggesting the possibility of evil by association. Guilt by association would have forbidden Jesus to eat with publicans and prostitutes - for which, indeed, the self-righteous Pharisees did take Him to task! However, the context dictates that the meaning of the verse is that we abstain from any manifestation of unsoundness in our corporate life and worship, not just the “appearance of evil” in some other person’s opinion.
In conclusion, it is Paul’s prayer that the God of peace will sanctify you wholly, preserving you blameless in your whole man - spirit, soul, and body - until the coming of our Lord Jesus Christ (1 Thessalonians 5:23): God is not the God of confusion, but of peace (1 Corinthians 14:33). The faithfulness of God is the key to living the Christian life while our Lord tarries (Philippians 1:6): and He who has called us, who sees the end from the beginning, already views the job as completed in Him (1 Thessalonians 5:24). “It is finished,” said Jesus (John 19:30): or as the hymn writer said, “It’s done, the great transaction’s done.” The bill is paid in full.
E). THE ENVOY IN THE WILDERNESS.
John 1:6-8, John 1:19-28.
I). THE ENVOY.
John 1:6-8.
John the Evangelist has introduced the Word of God as the Creator (cf. John 1:1-3), and as the source of life and light (cf. John 1:4-5). This is all building up to a climax in the making flesh of the Word (cf. John 1:14), but for now we are introduced to the messenger who goes before Him to prepare the way (John 1:6-8). This is the man we call John the Baptist (cf. Matthew 3:1-3).
1. John the Baptist was commissioned by God Himself (John 1:6).
Just before Jesus began His public ministry, God sent John the Baptist to the River Jordan (cf. John 1:28). This was in fulfilment of Old Testament prophecy (cf. Malachi 3:1; Isaiah 40:3).
2. John the Baptist was a witness (John 1:7).
John preached the baptism of repentance (cf. Mark 1:4). The baptism administered by John signified a turning away from sin, and a turning toward God. For a while the people were content to submit themselves to the teaching of John, and crowds from all over Judah came down to the River Jordan to be baptised by him.
3. John the Baptist’s testimony was Christ-centred (John 1:7; cf. John 1:15).
John was astonished when Jesus came to the River Jordan to be baptised, and even tried to stop Him (cf. Matthew 3:14-15). Jesus did not have any personal sin to repent of, but His washing with water may have signified the ritual washing of a priest when he is first consecrated. Jesus was anointed when the Holy Spirit came upon Him in the form of a dove (cf. John 1:32). God the Father accepted the Person of Jesus with a voice from heaven (cf. Mark 1:11).
4. John the Baptist’s desire was to win people to faith in Jesus (John 1:7).
John pointed to Jesus as the One who takes away the sin of the world (cf. John 1:29). Again, he pointed two of his disciples to Jesus, the Lamb of God, and they left John and followed Jesus (cf. John 1:35-37).
5. John the Baptist pointed away from himself to Jesus (John 1:8; cf. John 1:29-31).
The people were so impressed with John, that they began to wonder if he was the Christ, the anointed Saviour promised long ago by God. John responded by pointing away from himself. This is what all true ministers of God will do: the message of the gospel is not about us; it is about Jesus!
John humbly acknowledged that he was unworthy even to stoop down and untie the sandals of Jesus (cf. John 1:27). John was a popular preacher. Yet John’s commission was to prepare the way for Jesus, not to seek honour for himself.
II). THE VOICE IN THE WILDERNESS.
John 1:19-28.
The witness of John is put on record (John 1:19) because the Council in Jerusalem sent a delegation to him, asking who he thought he was, preaching without licence (from them) out there in the wilderness. They surely knew he was a priest’s son, but they wondered whether he was perhaps setting himself up to be the long-awaited (and soon expected) Messiah? Anticipating their question, John emphatically denied that he was the Messiah (John 1:20).
Or was he “Elijah”? Or “the Prophet” spoken of by Moses? (John 1:21).
(i). John here denies that he is the Elijah of their common expectation because he was the forerunner NOT of a triumphant King who would deliver them from the Romans, BUT of the humble Servant who would die for the sins of His people. Nevertheless, Jesus speaks of John the Baptist as having come in the spirit of Elijah (cf. Matthew 17:10-13).
(ii). Moses spoke of a Prophet like himself, who was to come of the nation of Israel, and to whom they should hearken. This Prophet is not John, but Jesus (cf. John 12:49).
“Who are you?” (John 1:22a).
It would appear that the authorities were more concerned with the man - and what the man was doing, and how he was stepping on their collective ecclesiastical toes - than with the message that he preached. This interview appears to be more of an interrogation than an honest inquiry, and seemed to take on the sneering scorn of an Inquisition before it was over: “What do you say about yourself?” (John 1:22b).
“The voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias” (John 1:23).
John the Baptist thinks nothing of himself: just “the voice” of the crier who announces the approach of the King. When old-time sovereigns of England would make a ‘progress’ throughout their realm, messengers would be sent ahead to make sure the way was clear, potholes filled in, and accommodation made for a vast entourage. This also involved announcing the approach, so that nobody would be caught off guard.
The trouble with John’s questioners was that they had no interest in the One to come. Typical Pharisees (John 1:24), they were too busy trying to figure John out. Never mind the preacher, we might reply: look to the One preached!
Familiar with baptism as a means of bringing non-Jews into the commonwealth of Israel, they next questioned John’s authority to baptise those who were already of the Jewish faith (John 1:25).
“I baptise with water,” answered John the Baptist (John 1:26a). This comment anticipates something more: Jesus’ baptising ‘with the Holy Ghost, and with fire’ (cf. Matthew 3:11).
The Baptist was aware that the Messiah was about to be manifested to his hearers (John 1:26b). They did not “know” Him, and neither would they know Him, for they had no desire to know Him.
John the Baptist spoke of the One coming after him, who was preferred before him (John 1:27a; cf. John 1:15). John saw himself as not even fit for the lowliest task of a slave: loosening the sandals of his Master (John 1:27b).
John 1:28. The geographical note takes us far from Jerusalem. What folly on the part of the deputation from Jerusalem, to travel so far into the wilderness to try to discredit the man who was announcing the approach of their long expected Messiah. What lengths people will go to oppose the Word of God!
