Genesis 9:8-17, Psalm 25:1-10, 1 Peter 3:18-22, Mark 1:9-15
A). A BOW IN THE SKY: STARTING OVER.
Genesis 9:8-17.
1. The Rainbow.
In the great Age of Exploration, travellers and missionaries were often amazed to find that differing cultures and civilisations - separated from one another since the scattering of mankind after the fall of the Tower of Babel (Genesis 11:8-9) - knew of a past flood which destroyed all of mankind apart from one family from which ‘we’ (whoever ‘we’ may be) are all descended. This, and accounts of a man, a woman, a garden, a ‘god’ and a ‘serpent’ (or in some places a ‘sea-serpent’) - are indications of a common consciousness which reaches not only from Babylon to Israel, but also throughout the world to natives of places as far away as Borneo and Australia. This is one argument for our common descent from Noah and his sons (Genesis 9:18-19).
We are told the reason for the flood, from God’s perspective, is that man is ‘only evil continually’ (Genesis 6:5). Tragically - although at the same time mercifully - He gives the same reason for never again sending a flood ‘in like manner’ (Genesis 8:21). Nothing has changed as far as the fallen human heart is concerned: we are still born ‘dead in trespasses and sins’ (Ephesians 2:1), and it is only the quickening grace of God in Christ that can save us (Ephesians 2:5).
After the flood, Noah and his family - and the animals that were with them - all came ashore (Genesis 8:18-19). God made a covenant with Noah and his descendants, and “all the earth” (Genesis 9:13). As a token of this unilateral pledge on the part of God, He set a bow in the sky as a reminder (not for us, but) for Himself (Genesis 9:16)!
Whatever scientific explanations we may have for the rainbow, it also stands as an indication of God’s love for us. It shows us that if we have any part in the mercy of God it is not an account of our goodness, but His grace. It indicates new beginnings.
2. Why does God ‘allow’ suffering to continue in the world?
God ‘allows’ suffering in the world because if He gets involved on account of our sin and what our sin is doing to this world He would have to send another destructive flood, and start again. The suffering comes as a consequence of sin, and is man’s responsibility. However, the bow testifies to God’s covenants: - God’s involvement culminating in the Cross, a new ‘Ark’ for a new humanity.
3. Baptism.
Eight souls were saved from the water of the Flood by the bearing up of the ark on the water: thus the medium of judgement, water, also became the medium of salvation. This becomes a symbol of baptism, which in turn becomes a symbol of our inner cleansing. It is not the water of baptism that saves us, but what it represents: the putting away of the works of the flesh, and the answer of a good conscience towards God (1 Peter 3:20-21).
4. Walking with God.
The bow in the sky tells us of an on-going relationship with the God of the covenants, and covenant blessing. It was by His arm that the Israelites of old crossed the Red Sea (Isaiah 51:9-10). They were ‘all baptised into Moses in the cloud and in the sea’ (1 Corinthians 10:2).
The LORD led His people through the Jordan river in the flood season (Joshua 3:15-16). He promises to be with us, also, when we pass through troubled waters. He does not necessarily promise to spare us from trouble, but will sustain us through it (Isaiah 43:1-2).
The LORD God hangs His bow in the sky, like a warrior setting aside His weapons of destruction. It bodes well for us, even when we have been under His fatherly chastisement (Jeremiah 29:11). God is good.
B). TO YOU I LIFT MY SOUL.
Psalm 25:1-10.
This is a prayer for all seasons. A prayer of trust amid enemies (Psalm 25:2-3). A prayer for guidance in the perplexities of life (Psalm 25:4-5).
It is a prayer in celebration of God’s mercy and lovingkindness (Psalm 25:6). A prayer made in the consciousness of past sin (Psalm 25:7; cf. Psalm 25:11). A prayer confirming the goodness of the LORD (Psalm 25:8).
It is a prayer awaiting the teaching of His way (Psalm 25:8-9). “Way” speaks of Torah - but Torah points to Christ (cf. Luke 24:27). It is a prayer of trust in God’s covenant faithfulness (Psalm 25:10).
1. Affirming Trust.
As we enter this prayer, we first affirm our trust in the LORD (Psalm 25:1).
To the Israelites, the lifting of their hands in prayer (cf. 1 Timothy 2:8) was a gesture of dependence upon the LORD for the answer to that prayer. It indicated openness to God’s grace, willingness to obey His instructions, and submission to His leadership. Self is vanquished when we thus “lift our soul,” and affirm our trust in Him (Psalm 25:1-2a).
2. Justice.
Then we make our plea at the bar of God’s justice (Psalm 25:2-3).
The Psalmist’s plea not to be “put to shame” (Psalm 25:2) was not only personal, but also concerned the whole community of those who “wait” upon the LORD (Psalm 25:3). As such, it also concerned the honour of the God in whom we trust (cf. Joshua 7:8-9). The dependence and trust of the Psalmist is echoed in the expression, “for you are the God of my salvation: on you I wait all day long” (Psalm 25:5b).
3. Truth.
Next, we seek His guidance (Psalm 25:4-5).
To obey the LORD, we need to hear His instructions. Dependence upon God should lead to right living. This involves: following His ways, walking in His paths (Psalm 25:4; cf. Psalm 119:1); being led in His truth, and being taught by Him (Psalm 25:5a). The Father said, ‘This is my beloved Son: hear Him’ (cf. Mark 9:7).
4. Mercy and Loving Kindness.
On the positive side, we ask the LORD to REMEMBER His tender mercy and loving kindness (Psalm 25:6).
For the Psalmist, these had been demonstrated in ages past: perhaps referring to the LORD’s revelation to Moses, after the golden calf incident (Exodus 34:6). We, too, can ‘count our blessings, name them one by one’ - acknowledging the mercy, compassion and faithfulness of the LORD (cf. Lamentations 3:22-23).
5. Mercy and Goodness.
On the negative side, we ask the LORD effectively to FORGET our sins, and to look upon us in mercy as He would look on Christ (Psalm 25:7). That is what I see here, anyway: perfect substitution (cf. 2 Corinthians 5:21).
The psalmist appeals to the LORD’s mercy and goodness to blot out the sins of his youth, and “remember thou ME for your goodness’ sake” (Psalm 25:7; cf. Psalm 51:1).
6. Affirming God’s Goodness.
Next, we affirm God’s goodness (Psalm 25:8).
It is because of the LORD’s goodness (cf. Psalm 145:9) that we can rely upon Him to teach us His way (Psalm 25:8). Jesus said, ‘I am the way, the truth, and the life: no-one comes to the Father but by Me’ (John 14:6).
7. A Promise for the Meek.
Then we claim a promise (Psalm 25:9).
In the Old Testament, the Psalmist promises that the meek shall inherit the land (cf. Psalm 37:11). In the New Testament, Jesus promises that those who are meek shall inherit the earth (cf. Matthew 5:5). So, the LORD undertakes to guide the meek in judgment, and teach them His way (Psalm 25:9).
8. Covenant.
Finally, we claim God’s covenant and Word (Psalm 25:10).
This goodness, mercy and truth is based in God’s covenant, and is consistent with His Word (Psalm 25:10). God’s covenant is sure (cf. Psalm 89:34). The ultimate expression of God’s covenant mercy and love is seen in the Cross of Jesus (John 3:16).
C). THE EXAMPLE OF JESUS’ SUFFERING.
1 Peter 3:18-22.
The example of Jesus’ sufferings is set before us as our paradigm (1 Peter 3:18): we suffer, just as Christ suffers. Yet His suffering is unique in that it is vicarious: He suffered for us to bring us to God. He was put to death as to this physical mode of being, but was made alive by the Spirit.
By the Spirit, says Peter, “He went and made a proclamation to the spirits in prison” (1 Peter 3:19). The language suggests that Jesus “went” somewhere, and the flow of the passage suggests that this took place between His death and resurrection. In that place, Jesus made a declaration, no doubt of His victory wrought at the Cross of Calvary.
Neither hell nor Hades is named here, but 2 Peter 2:4 mentions the angels as being held captive in Tartarus, which was popularly understood as a place of imprisonment and torment within Hades. This raises the possibility that it was fallen angels who heard the Lord’s announcement. The Bible gives the designation ‘spirits’ to both angels (Hebrews 1:14), and demons (Luke 10:17; Luke 10:20).
These spirits are identified as those who refused to obey God during the time of God’s longsuffering (patience) when Noah was building the ark (1 Peter 3:20). In this context this might refer to men rather than fallen angels. Peter does go on to make a more explicit reference to the good news of the gospel being preached to those who are now dead (1 Peter 4:6).
Yet the question remains: when was the gospel preached to the dead? Was it between Jesus’ death and resurrection? Or by the preaching of the Spirit of Christ through the prophets of old when they were still alive (1 Peter 1:10-11) - and particularly through Noah (2 Peter 2:5)?
To whoever, wherever and whenever this proclamation was made, whatever it was, we are reminded that we also are living in a time of God’s patience (2 Peter 3:9). Jesus is not willing that any should perish, and His coming is delayed to give the greater number of people the greater opportunity to repent. Eight souls were saved from the water of the Flood by the bearing up of the ark on the water (1 Peter 3:20): thus the medium of judgement, water, also became the medium of salvation.
This becomes a symbol of baptism (1 Peter 3:21), which in turn becomes a symbol of our inner cleansing. It is not the water of baptism that saves us, but what it represents: the putting away of the works of the flesh, and the answer of a good conscience towards God. The key to Christian living is found in our union with Christ, both in His death and resurrection (Romans 6:3-4).
Jesus is represented to us here as the victor, who has made an open show of His triumph over the forces of evil (1 Peter 3:22). Suffering may well be our calling, as it was His (1 Peter 2:21). Yet it is in His victory that we are made victorious, even when we suffer unjustly, and for His cause (Romans 8:33-37).
D). THE BEGINNING OF JESUS’ MINISTRY.
Mark 1:9-15.
MARK 1:9-11. The Baptism of Jesus.
Jesus came to John to be baptised in the River Jordan. 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. God the Father accepted the Person of Jesus with a voice from heaven: “You are My beloved Son, in whom I am well pleased” (Mark 1:11).
This event at the River Jordan was the high point of John’s ministry, and the beginning of the public ministry of Jesus. In His baptism, Jesus also associated Himself with the people He came to save, and gave us an example to follow.
MARK 1:12-13. The Temptation of Jesus.
The idea of the Spirit “driving” Jesus into the wilderness to be tempted (Mark 1:12) speaks of the divine necessity that Jesus must be ‘tempted like as we are, and yet without sin’ (cf. Hebrews 4:15).
What we know from Matthew and Luke is that the “forty days” here (Mark 1:13) were days of fasting. Here in the wilderness Jesus engaged in battle with the devil, and Jesus prevailed.
Faced with wild beasts, Jesus remained under the protection of God. And the angels ministered to Him.
The priesthood of Jesus is unique in that He did not come to sacrifice animals and birds, but to give His own life as a sacrifice for the sins of His people. God ‘made Him who knew no sin to become sin for us, that we might become the righteousness of God in Him’ (cf. 2 Corinthians 5:21).
MARK 1:14-15. The call of the Gospel.
After Jesus’ baptism by John, and His successful wilderness encounter against Satan - this short passage introduces a seemingly ominous note to Mark’s gospel narrative: John was put in prison (Mark 1:14). However, this was nothing less than what the Baptist had come to expect: as he had himself said, ‘He must increase, but I must decrease’ (cf. John 3:30). Perhaps this may serve to inform the ensuing call and commission of the first disciples: there is a cost to pay for following Jesus!
John had preached a baptism for the remission of sins (cf. Mark 1:4). The Baptist had also proclaimed beforehand the coming of Jesus (cf. Mark 1:7-8). Now Jesus announced, “the time is fulfilled, and the kingdom of God is at hand” - and to this indicative He added His own imperative: “repent, and believe the gospel” (Mark 1:15).
For centuries, the world had awaited a Saviour. Now He was come - fulfilling prophecy, and meeting expectation and hope. The kingdom of God was manifested among His people in the Person of King Jesus.
The burden of the message of Christianity has always been: repent and believe, turn from your wicked ways, and trust in the Lord Jesus Christ. As the song says, There is ‘no other way to get to heaven: Jesus is the only way.’ (Cf. John 14:6; Acts 4:12).
The general call of the gospel goes out on the initiative of God, and it is for us to make the right response. If we are saved, it is because of His mercy. If we are lost, it is our own silly fault.
