Psalm 80:1-7, Isaiah 35:1-10, 1 Corinthians 4:1-5, Matthew 11:2-10
A). TURN US, SHINE FORTH, SAVE US.
Psalm 80:1-7.
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 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).
B). 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).
C). MINISTERS OF CHRIST.
1 Corinthians 4:1-5.
1 CORINTHIANS 4:1.
a). “Let a man so account of us.”
Of whom? Of Paul and Apollos (cf. 1 Corinthians 4:6).
b). “as ministers (attendants) of Christ.”
Not lords over the Church (cf. 1 Peter 5:3), but servants of the Lord of the Church. Servants, doing Christ’s work at His bidding, each according to their own calling (cf. 1 Corinthians 3:6-8).
c). “and stewards (housekeepers) of God’s mysteries.”
A steward has the oversight of whatever his master has entrusted to him. The mysteries are hitherto hidden secrets which are now being revealed through the preaching of the gospel (cf. Colossians 1:26).
1 CORINTHIANS 4:2.
“Moreover it is required of stewards that a man be found faithful.”
Trustworthiness is more important than either success or popularity. Ministers are accountable to God (cf. 2 Timothy 2:15).
1 CORINTHIANS 4:3.
a). “But to me it is the smallest matter that I be judged by you or by man’s judgment.”
Paul does not see himself as answerable to any human court for the things that God has entrusted to him. Human criticism hurts, but a sense of duty to God keeps him steady.
b). “but neither do I judge my own self.”
The temptation to self-doubt is also there, but the faithful steward need pay it no heed.
1 CORINTHIANS 4:4.
a). “For I am conscious of nothing against myself.”
The Apostle has a clear conscience. It is as he told Governor Felix: ‘Herein do I exercise myself, to have always a conscience void of offence toward God and men’ (cf. Acts 24:16).
b). “but not by this have I been justified.”
Despite what Roman philosophers may have thought, conscience is not the final judge. God is.
c). “but He who judges me is the Lord.”
And, wonder of wonders, God does justify even the ungodly who put their trust in the cross of Christ (cf. Romans 4:5; Romans 3:24)!
1 CORINTHIANS 4:5.
a). “Therefore do not judge anything before the time, until the Lord comes, who both will bring to light the hidden things of darkness, and will manifest the counsels of hearts.”
It is quite superfluous for people to be judging one another before all the facts are gathered. The Lord alone knows the secrets of all hearts, whether they be things of darkness, or things worthy of His commendation.
b). “and then shall be praise to each from God.”
Not that everybody will receive praise or commendation: but to everybody to whom it is coming it will then come. From God, not men.
D). JESUS AND JOHN THE BAPTIST.
Matthew 11:2-10.
MATTHEW 11:2-3. 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.
MATTHEW 11:4-5. Certainly, Jesus’ answer would be an encouragement to both John and his disciples. 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 (cf. Isaiah 35:5-6). And along with these miracles there is one other: “the poor have the gospel preached to them” (cf. Isaiah 61:1).
MATTHEW 11:6. Jesus reminded John, and the disciples of John, of the blessedness of “whosoever shall not be offended in me.”
MATTHEW 11:7-8. As John’s disciples set off back towards the prison-house, Jesus addressed the crowds who had gathered around Him: “What went ye out into the wilderness to see?”
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: 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 of Him.
MATTHEW 11:9-10. The one who had pointed towards Jesus now received a fitting tribute from his friend and cousin. Was he a prophet? Yes - and more than a prophet. This was the forerunner foreseen by the prophets of old (cf. Malachi 3:1; Isaiah 40:3).
