Sermon Notes: The Father’s Prodigal Grace
True faith is living faith. It is many-faceted.
First Faith Lesson from the Gospel
Matthew 8:5-10 – Great faith understands that Jesus’ power and authority are much greater than anything else under the sun.
Great faith understands the relation of cause and effect between Jesus’s power and His authority.
Second Faith Lesson from the Gospel:
Matthew 15:21-28 – Great faith is bold in claiming God’s promises with great humility.
Third Faith Lesson from the Gospel
Mark 4:35-41 – Weak faith is characterized by doubting God’s love, God’s wisdom, God’s omniscience, and God’s omnipotence. Jesus rebukes the disciples for having weak faith. It is not “ok” to not trust Him because of a really big storm in our life.
Weak faith focuses on circumstances instead of focusing on Jesus.
The relationship between God’s absolute power/authority, His promises — and our prayer of faith. Hebrew 11:1
The beginning of the Exodus narrative begins with the refusal of the King of Egypt to acknowledge Joseph (lit. “know Joseph”). Chapter 2 ends with God acknowledging Israel (lit. “know”). In between we find acts of faith: the midwives; Moses’ parents; Moses’ sister and Moses himself. Acts that spring from a life lived in the knowledge that God “knows the way of the righteous.”
We also find acts of rebellion: Pharaoh, taskmasters, the general populace and some Israelites. These acts spring from a refusal to acknowledge that which God acknowledges.
“So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God acknowledged them” (Ex. 2:24-25).
Jocheved, and Miriam’s Faith (and Pharaoh’s Daughter?) (2:1-10)
Faith has consequences! Jocheved and Amram having acted in faith and now have a baby boy whom a nation have been mobilized to cast into the river. So, how do you react and what do you do? You put him in the river! How that is done reveals her Jocheved’s faith.
Miriam stands by to “know” what will happen to the boy. Miriam is not waiting out of curiosity, she is waiting in faith. She acts shrewdly, just like the midwives in ch.1, and Moses is restored to his mother before departing to Pharaoh’s household.
Moses’ Faith (2:11-14)
Moses having spent the vast majority of his life in Pharaoh’s household knows he is a Hebrew and that he will redeem Israel (Acts 7:23-25). By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible. (Heb 11:25-27)
Moses the Rejected Redeemer (2:11-14)
Moses defends his brethren and “supposed that his brothers would understand that God was giving them salvation by his hand, but they did not understand.” (Acts 7:25)
“Who made you a prince and a judge over us?” No answer is given to this Israelite’s question because it is already clear! God has made him prince and judge! This lack of awareness is striking in comparison to Jocheved and Miriam’s faith and understanding.
Moses fears and flees when he becomes aware that his killing of the Egyptian was “known.”
Moses in Midian, Israel in Egypt (2:15-21)
Moses settles down to a quiet life in exile. A man cast out of both “homes”: Egyptian and Hebrew. A stranger in a strange land. Having sons who are not born under a death sentence. Shepherding just as Israel’s sons used to do when they first arrived in Egypt. His credentials as Israel’s redeemer become less and less convincing as time passes.
Meanwhile in Egypt… a wicked king dies and a cry goes up. God’s covenant with Abraham, hinted at in the beginning of Exodus 1, is mentioned explicitly. God has not forgotten, even when everything seems to point to that conclusion.
That we all seek our own happiness is a universal truth. That we all fail to obtain the happiness we all seek is also a universal truth. God alone is our true good: he alone can fill the bottomless well of our longing for happiness.
The ancient rabbis, later Jewish commentators, church fathers, mediaeval and Reformation commentators are all unanimous in agreeing that the Song of Songs belongs in the canon of Scripture because the two lovers in the Song of Songs are the biblical Lord and his people, Yahweh and Israel, for us as Christians, Christ and the church. The church reads spiritually because she reads the whole of Scripture as a single story, unfolding from creation to new creation, written under the guiding hand of the Holy Spirit, a story which directly tells of the Lord’s stormy love affair with Israel and with humanity more broadly, sometimes in precisely those terms. The Song of Songs is a richly-woven tapestry whose lyrics are crafted from the language, imagery, botany, and geography of the Old Testament Scriptures, which tell a significant part of this story. These allusions are meant to inform our understanding of the Song. The formula “something of somethings” in the first verse is rare and almost always occurs in phrases that speak of the supremacy of God. Ancient tradition ascribes the Song to Solomon. 1 Kings 4.32-33 attributes 1,005 songs to Solomon and tells us that he spoke of trees, including the cedar tree that is in Lebanon, and of beasts and birds, all of which feature in the poetic world of this song. Solomon appears as a character and the Song is set in Solomon’s world, describing the land over which he reigned, making references throughout to the furnishings, decorations, and scents of the Temple where God met with his people, Solomon’s greatest achievement. (With the whole Bible story, the Song’s portrayal of God as husband and lover should exorcise once and for all the demon of falsely stereotyping the God of the Old Testament as chiefly an angry judge and vicious warrior.) The Song of Solomon is “a parable of the love of God and His people, in the form of an exotic, erotic, ecstatic love-duet” (J. I. Packer). Right analogies between divine and human characters or acts work both ways: they give us language with which to speak about God, and it is precisely at that point we also see the truth about the human matters called upon to do this, so the Song of Songs does give a theology of love between a man and a woman, once we have understood its allegorical meaning.
1. The Supremacy of Christ’s Love (vv. 2-4)
The woman talks to herself about her longing for her beloved (v. 2a), then she praises the man’s love and fragrance, and describes how she and others feel about him (vv. 2b-3). He is the king and her wish for more than just kisses from him is granted (v. 4a). From the beginning, the man and the woman are husband and wife, enjoying the deepest level of loving union. A chorus joins in singing the man’s praises (v. 4b).
The Old Testament repeatedly affirms that the Lord is king. Throughout the prophets, Israel is called a virgin. The king’s chambers hint at the Temple’s Holy of Holies. The furniture, utensils, and people associated with the Temple were anointed with oil blended with the finest aromatic spices. The words sung by the chorus are lifted from Israel’s corporate worship, praising God for his salvation (Psalm 118.24 and Isaiah 25.9). Remembering what God has done out of love for his people is a theme which runs throughout the Old Testament. The glad and joyful virgin bride brought into the chambers of the fragrant king she loves is Israel at the Temple singing Psalms to her Lord in celebration of his saving acts. The high point of this scene is the Lord’s union of love with his people, which is better than gladdening wine (cf Psalm 104.15). Salvation from the perspective of the Song of Songs is not receiving some benefit from God but union with Christ and thus with the Holy Trinity, being ‘partakers of the divine nature’ (2 St. Peter 1.4), which is what Christ prays for (St. John 17.21-23). This union of love takes shape in the world of touch, scent and sound: his bursting from the spicèd tomb, the touch of bread and wine –
Christ’s body and blood – on our lips in the Lord’s Supper, the Psalms and Easter hymns which the church sings. God in Christ alone gives us the true happiness for which we constantly seek and try but fail to obtain from substitutes. “You have made us for yourself, and our hearts are restless till they find their rest in you” (Augustine). We are to praise Christ to the complaining, restless world, that it might join us in being united to him as his bride, receiving his love and loving him.
Sexual union broadly considered, from kisses to where those kisses lead in the privacy of the inner chamber, provides an analogy for the Lord’s union with his people, so our bodies and what we do with them matter, and a failure to recognize this is a root cause of so much sexual immorality. We bear witness to this high view of physical love by abstaining from all sexual activity outside marriage. Within marriage, kissing, fragrance, praising one another, the king drawing his queen into the bedchamber are all integral to love. Dependence on one another is not weakness (cf Genesis 2.18).
2. The Unworthiness of Christ’s Bride (vv. 5-6)
The woman is speaking, defending her appearance to the daughters of Jerusalem (v. 5). She has a dark complexion because she has been working outside in the sun and this has given her a tan (v. 6), a mark of low social status. Her brothers have made her work in the family vineyards to punish her for not guarding her own vineyard, her body (cf 8.12): she has not been chaste. Nevertheless, she insists on her beauty, describing it in terms which places her at the pinnacle of high society amidst nobility and royalty: Kedar was a nomadic people renowned for power and splendour, the word for curtain is the same word used for the curtains in the wilderness tabernacle, and the curtain Solomon made is the dark Temple curtain of blue, purple and crimson which hung before the Holy of Holies.
The repeated message of the prophets is that Israel has not guarded her vineyard (a common Biblical metaphor). She has given her fruit to other lovers, building altars to other gods and worshipping idols (Hosea 10.1-2), thus incurring the punishment of exile to labour in another land, another vineyard. Yet in the Lord’s eyes, his bride is beautiful. The nomadic tent of meeting and its successor, the Temple, were the places where Israel’s unfaithfulness was dealt with through animal sacrifice, places which God made beautiful with the cloud of his glory filling them. The prophets’ accusation could equally be levelled at us. We have given the worship and trust that is rightly Christ’s alone to other people, institutions, and lifestyles.
We deserve God’s anger and punishment but in Christ’s sight his church is beautiful because he died in the place of his bride, taking her sin upon himself, facing the punishment that was rightly hers (Ephesians 5.25-27). The church is a holy temple for God to live in by the Spirit (Ephesians 2.21-22), who makes her more beautiful. Despite past sins and their ongoing consequences, we who have turned from our sins and are trusting in Christ can be sure of our standing before him, that we are part of his bride who is lovely in his eyes and whose loveliness is growing.
An unchaste, lower-class woman who is nevertheless considered beautiful is the analogy for the Lord’s bride. Beauty is important, but we should not allow our idea of what is finally beautiful to be determined by what the world thinks. One who imitates Christ’s love embraces in the union of marriage a person with all their imperfections, weaknesses, and stains, gives himself for them and so transforms them into one who is beautiful. Past infidelity – confessed, repented of, and forgiven – should not lessen the loveliness of the one who has been unfaithful in the eyes of the injured party.
3. The Trysting-Place Where Christ Waits (vv. 7-8)
The king is now a shepherd and the girl a shepherdess. She wants to know where he takes his flock to graze and rest so that she may go there to be with him and join her flock to his that it may rest and feed with his flock. She does not want to find herself amongst the flocks of another shepherd because he is the one she loves (v. 7). Her lover sees her beauty and gives her directions to find him: he tells her to follow the tracks his flocks have made and she will come to where his under-shepherds are encamped (v. 8).
“Thou whom my soul loveth” is a significant phrase in the Song of Songs, repeated four more times, and it echoes Deuteronomy 6.4-5. The woman is Israel and the shepherd-king who is the object of her love is the Lord. The first half of verse 7 uses the same phrase and verbs as Ezekiel 34.15, in which the Lord God is the subject. The flock the shepherd already has is the church of previous generations. Christ, the Good Shepherd (St. John 10.11), feeds them and gives them rest. The woman with her flock is the present generation of the church, wanting to join with the generations which have gone before in being with Christ, enjoying his nourishment and rest. The faithful church seeks this from Christ, no rival shepherd, and Christ seeks this too. Israel’s shepherds were the prophets and priests, those who taught the people (cf Jeremiah 23). For the shepherdess to follow the footsteps of her beloved’s flock and feed her kids by his shepherds’ tents is for the church of today to walk in the paths of the church of yesterday and be taught, protected, and nurtured where the church of yesterday was taught, protected, and nurtured, in local congregations under ministers of Christ. We reach our countryside rendezvous with our husband when we are faithful to the teaching, worship, and conduct of the church of previous generations (cf. Jeremiah 7.16) and when we gather with believers under pastors who are ministers of the word and sacrament, shepherds caring for and feeding their flock (means, not merit). A very literal demonstration of this is seen in a church in which successive generations grow up, marry, have children, and worship where their ancestors worshipped. Lord’s Day by Lord’s Day we enter our Sabbath rest and when we gather for worship, we ascend into heaven, where the souls of the faithful departed are themselves at rest, into the presence of the risen and ascended Christ himself (Hebrews 12.22-24).
27Why do you say, O Jacob,and speak, O Israel, “My way is hidden from the LORD and my right is disregarded by my God”?
28Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable.
29He gives power to the faint, and to him who has no might he increases strength.
30Even youths shall faint and be weary, and young men shall fall exhausted;
31but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.
Comfort has been announced (prophetically) to the exiled people of God: they’ve done their time, vv.1-2; God’s word of promises stands, vv.3-5; just look at him, vv.9-11; he is sovereign and wise – over the
nations, vv.12-17; the living God (contrast the idols), vv.18-20; the sovereign creator – over the rulers, vv.21-24; incomparably holy – over the powers.
And yet in the face of this they are despondent and doubting as if the LORD doesn’t care or understand (v.27).
So the prophet challenges them to remember their creed, their history, and the prophetic word already given. (v.28a)
The LORD is the everlasting God who is sovereign in and over time – there is no doubt that he will keep his promise. (v.28b)
The LORD is the creator of the ends of the earth – his arm can reach there and bring his people back to the centre. (v.28c)
The LORD’s living power is limitless – he is not tired of ruling the universe or exhausted by caring for his people. (v.28d)
The LORD’s wisdom is immeasurable – he knows precisely what is going on and can’t be tricked into missing his purpose. (v.28e)
His rule, his reach, his resources, his regard are boundless and indubitable.
Perhaps, then, the problem is that he meanly withholds what his people need? No, the LORD is a generous God, tirelessly munificent, abundant in goodness. (v.29)
Wind it up, Isaiah. Set up the contrast. Young men, choice men have limited resources and fall to the ground.
Bring it home, Isaiah. But … While they wait and because they wait, those who wait for the LORD to act / those who wait on the LORD in trust exchange one worn-out strength-garment for a new one (v.31a).
Far from falling to the ground, they soar to the sky (v.31b). As the LORD arrives to lead and accompany his people on the journey from exile to home, he energizes those who walk with him.
A couple of summaries:
a) 28-30 are true so stop occupying 27 and occupy 31 instead.
b) the flow:
27 – despondency amongst God’s people is groundless
28-29 – because God is great and wise and generous
30-31 – so wait for the LORD to act and wait on the LORD in trust and you will find strength for the journey
Keep in mind:
You and your circumstances – one trustful step at a time.
You and your sin – “consider Him … so that you may not grow weary” Our persecuted brothers and sisters – pray for them to prove Isaiah 40.31. The church in history – walk upright in bold confidence.
But most of all …
What Jacob-Israel calls out faithlessly (v.27), the Lord Jesus Christ calls out faithfully. Never was a man more faint and weary. Never did a man more wait on the LORD. Surely, surely, he must rise.
And he does.
And we find in him, both the Jacob-Israel who truly looks to the LORD and the LORD whose advent (coming) is renewal and redemption for those who look to him.
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