Psalm 77:11-20, Genesis 9:8-17, 1 Corinthians 13:1-13, Luke 18:31-43.
A). REMEMBERING THE WORKS OF THE LORD.
Psalm 77:11-20.
PSALM 77:11. “I will remember the works of the LORD.” This we must do, for ‘Hitherto hath the LORD helped us’ (cf. 1 Samuel 7:12). ‘Jesus Christ is the same yesterday, today, and forever’ (cf. Hebrews 13:8), so we let our yesterday inform our today and our tomorrow. Our memory of what God has done hitherto informs and instructs our faith in God for the future.
“I will remember THY wonders of old.” Through all his perplexities, doubts and questions, the Psalmist at last turned His meditation toward the LORD Himself. Hereafter the Psalm is addressed directly to God, recalling the salvation history of Israel.
PSALM 77:12. “I will meditate also of ALL thy work.” If we look alone at the work of God in Creation, or the work of God in Providence, these alone are magnificent. But then we might come to the work of Jesus, and what He accomplished, and the work of the Holy Spirit guiding His people. No wonder we sing, ‘How Great Thou Art.’
“And talk of all thy doings.” We meditate on God, who He is, what He has accomplished, what He has done for us. They are wonders to be told, not to be kept secret. When we look on Jesus, and His work upon the Cross, we just cannot remain silent!
PSALM 77:13. “Thy way O God is in the sanctuary.” This is His holy place, where man may meet with God. The turning point for Asaph in another composition is, ‘When I thought to know this it was too painful for me; UNTIL I went into the sanctuary of God’ (cf. Psalm 73:16-17).
“Who is so great a God as our God?” (PSALM 77:13b).
PSALM 77:14. “Thou art the God that does wonders: thou hast declared thy strength among the people.” The wonder-working God has displayed His power for all nations to see. He will indeed ‘save to the uttermost’ all who come to him through Christ (cf. Hebrews 7:25).
PSALM 77:15. “Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph.” The mighty arm of God, bringing Israel out of Egypt. The outstretched arms of Jesus on the Cross, drawing all men unto Him (cf. John 12:32).
“Selah.” Think on these things. The song is reaching its crescendo.
PSALM 77:16. “The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.” The Red Sea stood back to let the children of Israel pass through upon dry ground (cf. Exodus 14:21-22).
PSALM 77:17. “The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.” This was the discomfiture of the Egyptians (cf. Exodus 14:24-28).
PSALM 77:18. “The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.” When God acts, heaven and earth cannot stand still. There was an earthquake at Jesus’ death (cf. Matthew 27:51), and also at His resurrection (cf. Matthew 28:2).
PSALM 77:19. “Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.” God’s ways are unknown to man, His workings are hidden from our view: but He is always at work, working all things together for good for His people (cf. Romans 8:28).
PSALM 77:20. “You led your people like a flock by the hand of Moses and Aaron.” The One whose way is in the sea, who smote the Egyptians, is now at last seen to be the Shepherd of Israel. Jesus said, ‘I AM the good shepherd’ (cf. John 10:11).
B). 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.
C. THE GIDDY HEIGHTS OF AGAPE LOVE.
1 Corinthians 13:1-13.
At the end of the previous chapter Paul encouraged the Corinthians (church) to be, literally, ‘zealous’ for the best gifts (‘charismata’). ‘And yet,’ he said, ‘I show unto you a more excellent way’ (1 Corinthians 12:31). What is that ‘more excellent way?’ It is the ‘way’ of love (“agape”) (1 Corinthians 13:1-13).
This passage is a celebration of “agape” love, Christian love; a love rooted in God’s love for us (cf. 1 John 4:19). In that respect, it really starts with God: ‘God is love’ (READ 1 John 4:7-10). It is He with whom we will come “face to face,” He whom we shall “know, even as we are known” (1 Corinthians 13:12).
This hymn of “agape” love clearly belongs in a church context - for example, in the context of the church in Corinth. The counterpart to the rhetorical questions of the previous chapter is found here. Instead of ‘are all?’ ‘have all?’ ‘do all?’ (1 Corinthians 12:29-30), we have “If I” do this, “have” this, “know” this, do this or that other thing “but have not love” then “I am nothing” and “it profits me nothing” (1 Corinthians 13:1-3).
If we read this chapter honestly, we have to concede that it is well-nigh impossible to keep (1 Corinthians 13:4-7). That is our problem: we tend to treat a passage like this as if it were attainable on a human level. Like Israel of old, we imagine ‘all that the LORD has spoken we will do’ (Exodus 19:8).
If any person, any couple, any church imagines that they have perfectly kept ‘the royal law of love’ (James 2:8) they will find, sooner rather than later, just how wrong they are. Thankfully, we are not under law, but under grace. The law condemns, but grace empowers.
‘Love one another,’ said Jesus, ‘AS I HAVE LOVED YOU’ (John 13:34). ‘Husbands love your wives,’ teaches Paul, ‘as Christ loved the Church, AND GAVE HIMSELF FOR IT’ (Ephesians 5:25). The path of “agape” love is a path of SACRIFICE.
Even the Spirit given, Spirit distributed, Spirit empowered spiritual gifts will cease once they have fulfilled their purpose (1 Corinthians 13:8-12). That purpose is to prove and to demonstrate what the church has been saying all along: that ‘Jesus is Lord’ (cf. 1 Corinthians 12:3).
When “prophecies,” “tongues,” and even “knowledge” will cease (1 Corinthians 13:8), then only that other triad of “faith,” “hope,” and “love” will remain (1 Corinthians 13:13).
“The greatest of these is love” (1 Corinthians 13:13). So ‘pursue love’ (1 Corinthians 14:1). ‘Let all your things be done with love’ (1 Corinthians 16:14).
D). HOLISTIC HEALING THROUGH THE CROSS.
Luke 18:31-43.
1. Jesus predicts His death and resurrection (Luke 18:31-34).
Jesus was a patient teacher. The Lord reminded His disciples that His journey to Jerusalem would precipitate events which would lead to His death and resurrection. This was why He came into the world. It was not outside His control.
Jesus came into this world so that He might pay the penalty of our sins. His was the ultimate sacrifice to reconcile us to God. Our Lord satisfied the justice of God. He gave His life so that we might be redeemed from the condemnation of God’s law. Jesus died so that we might have eternal life. He saves us from the terrors of hell, and prepares us for His kingdom. It is only by claiming the sacrifice which Jesus has made on our behalf that we ever find peace with God.
Even in the midst of such solemn teaching, the disciples were still preoccupied with their sense of the grandeur of the kingdom of God. They could envisage Christ in all His glory, and yet remained deaf to the message of the cross.
They were amazed that Jesus had ‘steadfastly set His face to go to Jerusalem’ (cf. Luke 9:51). They were beginning to have the clear apprehension that such a route would lead to their master’s premature death, and that the promises of His kingdom would remain unfulfilled.
The road which the Lord sets before us is not easy. It requires us to give up our selfish ambition, and to walk the path of service. Yet it is a route which leads to a crown of glory for ALL who follow Jesus.
2. A blind man receives his sight (Luke 18:35-43).
Jesus came “nigh unto” Jericho. That there was a blind man by the roadside is no strange thing (Luke 18:35). Hearing the multitude passing by, he asked “what it meant” (Luke 18:36) They told him that “Jesus of Nazareth” was passing by (Luke 18:37). The blind man began to cry out and say, “Jesus, thou Son of David, Have mercy on me" (Luke 18:38).
‘Seek the Lord while He may be found; call on Him while He is near’ (cf. Isaiah 55:6). He may not again be passing this way!
The more the crowd tried to silence him, the more urgently he cried, “Son of David, have mercy on me” (Luke 18:39). Not only did this man, blind though he was, recognise who Jesus is, but he was going to seek, ask, knock until he got his desired result (cf. Matthew 7:7-8). Importunity in the face of adversity!
Having stopped in His tracks, Jesus called him, and when he was come near, He asked Him “What wilt thou that I should do unto thee?” (Luke 18:40-41a). It may seem a strange question: but are we ready to receive the responsibility for all that Jesus has to give us? Without hesitation came the reply: “Lord, that I may receive my sight” (Luke 18:41b).
This man had faith to believe that Jesus is the “Son of David,” i.e. the Messiah. Second, he had the faith to believe that Jesus had the power of God to restore his sight. So Jesus had compassion, and said, “Receive thy sight: thy faith hath saved thee” (Luke 18:42).
What salvation did this man receive? What this man received was a holistic healing, inclusive of the restoration of his sight and the saving of his soul. “And immediately he received his sight, and followed Him” (Luke 18:43).
Lord, give us sight, that we may see You, and follow You in the way!
