Joel 2:21-27, Psalm 126:1-6, 1 Timothy 2:1-7, Matthew 6:25-33
A). RESTORATION.
Joel 2:21-27.
The locusts, and their like, had eaten away many years of Israel’s history (cf. Joel 1:4), with devastating results. Not only was the land wasted for the farmers and winemakers, but also the offerings of the LORD were cut off (cf. Joel 1:9-12). Joy was ‘withered away from the sons of men’ (cf. Joel 1:12)!
Joel’s reaction to all this was to speak into the ear of government and church leadership, calling for a national fast and a public day of prayer and humiliation before the LORD (cf. Joel 1:14; Joel 2:15). The LORD Himself called for nothing less than national repentance, rending of hearts, fasting, weeping and mourning (cf. Joel 2:12-14). The ministers of the LORD were enjoined to join Joel in this initiative by weeping and saying, ‘Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: why should they say among the people, Where is their God?’ (cf. Joel 2:17).
When they thus humbled themselves and fasted and wept and mourned and cried to the LORD, ‘then would the LORD be jealous for His land and pity His people’ (cf. Joel 2:18). The LORD would ‘no more make you a reproach among the heathen’ (cf. Joel 2:19). The locust has done his ‘great things’ (end of Joel 2:20); now the LORD would do His ‘great things’ (JOEL 2:21).
Israel is called to rejoice in the LORD their God (JOEL 2:23a). We pray for seasonable weather, and that is just what the children of Zion had restored to them: “the former rain moderately, the rain, the former rain and the latter rain” (JOEL 2:23b). In the words of Elijah, ‘I hear the sound of an abundance of rain’ (cf. 1 Kings 18:41).
Now the pastures of the wilderness would spring, and the trees and the vines would be fruitful (JOEL 2:22). The floors would be full of wheat, and the vats overflowing with wine and oil (JOEL 2:24). The LORD would restore the years that the locust had eaten: “my great army which I sent among you” (JOEL 2:25).
Now the people of the LORD were vindicated, along with His great name (JOEL 2:26). With the twice repeated “My people shall never be ashamed” (JOEL 2:26-27), even the groaning of creation (cf. Romans 8:22) was abated.
In Christ, God restores to us what would have been had we not allowed sin an entrance. Ultimately the full restoration lies ahead, even for us, but meantime we have the ‘guarantee of our inheritance’ (cf. Ephesians 1:14). The Holy Spirit, and all the rich blessings which come with His presence in our lives.
B). A HARVEST OF JOY.
Psalm 126:1-6.
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). UNIVERSAL PRAYER.
1 Timothy 2:1-7.
Context.
The faithful saying that Christ Jesus came into the world to save sinners is worthy of all acceptation - or ‘worthy to be accepted by ALL’ - (1 Timothy 1:15).
“Therefore” - as a priority - Paul exhorts Timothy that “supplications, prayers, intercessions, and thanksgiving” should be made for ALL men (1 Timothy 2:1). For kings and ALL that are in authority (1 Timothy 2:2), because our Saviour God (1 Timothy 2:3) wishes ALL men to be saved and come to the knowledge of the truth (1 Timothy 2:4). Literally, “man Christ Jesus” (1 Timothy 2:5) gave Himself a ransom for ALL (1 Timothy 2:6) - for which cause Paul was appointed a teacher of the nations (1 Timothy 2:7).
This is an exhortation to public prayer. Indeed, Paul continues, ‘I will therefore that men pray everywhere’ (1 Timothy 2:8).
I. The Call to Universal Prayer (1 Timothy 2:1-2).
The words Paul uses here for prayer range in meaning from ‘entreaty’ (Luke 1:13), through ‘approach’ (Matthew 21:22; Luke 6:12), to ‘supplication’ (1 Timothy 4:5). These prayers should be made with “thanksgivings” (Greek: ‘Eucharist’). The beneficiaries of our intercessions should be “ALL” men.
Paul goes on to emphasise the need to pray for our rulers (cf. Romans 13:1). Yet Paul lived during the reign of the Emperor Nero, who was certainly no great friend to Christianity! This, however, is not without Old Testament precedent (e.g. Jeremiah 29:7; Ezra 6:10; see also Proverbs 8:15).
Part of the motivation for such prayer is “that we may lead a tranquil and quiet life” - free from the ravages of war and of civil strife - “in all godliness and…” - moral seriousness (cf. 1 Timothy 3:4). Good government contributes to the peace in which the gospel may prosper. Another motivation might be, simply, that “this is good” (1 Timothy 2:3) - and that it is acceptable to God.
II. The Universal Desire of God (1 Timothy 2:3-4).
Paul names God “OUR Saviour” but goes on to state the desire of God that ALL men be saved (cf. Ezekiel 33:11; 2 Peter 3:9). This is not to deny the doctrine of election, but rather states the purpose of election (cf. Genesis 12:3; John 15:16). However, it is possible to refuse Christ’s love (Matthew 23:37); reject the counsel of God (Luke 7:30); set our wills against God’s will (John 5:40); and resist the Holy Ghost (Acts 7:51).
III. The Oneness of God (1 Timothy 2:5-6).
The basis for this universal desire of God is His own Oneness. There is only one God, not many. The God and Father of our Lord Jesus Christ is the only true and living God.
Not only is there only one God, but also there is only one Mediator. Jesus is our one Advocate with the Father (1 John 2:1). As both God and Man, Jesus can lay His hand on both, fulfilling the heartfelt desire of Job (Job 9:33).
Jesus gave Himself as a substitute and a ransom for “ALL”: i.e. the ‘many’ who cannot be counted (cf. Mark 10:45). He is ‘the Lamb of God who takes away the sin of the world’ (John 1:29). This is the One-for-all once-for-all sacrifice which opens the gates of heaven to the ‘Whosoever’ (John 3:16).
The cryptic clause “the testimony in times its own” may speak of such ‘fullness of time’ as welcomed Jesus’ nativity (Galatians 4:4-5). It was when Jesus’ time had ‘fully come’ (John 7:8) that He freely offered Himself on our behalf. The phrase may also belong to what follows, concerning the proclamation of the gospel.
IV. The Universality of the Church's Mission (1 Timothy 2:7).
For this purpose Paul was appointed a preacher, an Apostle, and a “teacher of the nations.” The truth must be preached in the whole world (cf. Matthew 24:14): because there is only one God (Deuteronomy 6:4); only one way to get to the Father (John 14:6); and ‘none other name under heaven given among men whereby we must be saved’ (Acts 4:12). Jesus is the only way, and it is this truth that Paul sought faithfully to teach.
Final Word.
If you are concerned about whether you might belong to the elect or not, you are probably asking the wrong question. Own Jesus as your own, and you will discover that He already owns you. If you don’t pitch your will against God’s will, then all the benefits of the ‘Whosoever’ will belong to you (Revelation 22:17).
D). ANXIETY.
Matthew 6:25-33.
MATTHEW 6:25. “Take no thought” is an unfortunate translation. When Jesus says (literally) “be not careful,” He obviously is not sanctioning thoughtlessness, nor even carelessness. He rather means, “Do not be anxious.”
Jesus introduces a trinity of cares: what shall we eat; what shall we drink; what shall we put on? Our “life” (the word would be more literally translated “soul”) is more than all these. Again it is a question of priorities: what use is it anyway if we gain the whole world, but lose our soul (cf. Matthew 16:26)?
MATTHEW 6:26. If we study the birds, we might learn something of the providence of God: we might learn to trust Him. For they do not sow or reap or store in granaries, but God provides for them: and are we not better than they (cf. Matthew 10:29-30)?
MATTHEW 6:27. Which of us by fretting and worrying can add one inch to our stature, or one moment to our lifespan?
MATTHEW 6:28-29. And what about the flowers of the field? They labour not nor spin, and yet they are adorned better than Solomon in all his glory (cf. 1 Kings 10:4-5).
MATTHEW 6:30. Even such things, which would later be gathered with the grass as kindling for the fire, are under God’s care: so why should we doubt Him?
MATTHEW 6:31. So, “do not be anxious,” repeats Jesus.
MATTHEW 6:32. People who do not know God may prioritise these things: but we have a heavenly Father who knows that we need them - even before we ask.
MATTHEW 6:33. As for us, we must hold the things of this earth with a loose hand and prioritise our lives in such a way as to give precedence to the kingdom of God and the establishment of His righteousness (cf. Isaiah 9:7).
