Please read Psalm 126 in your Bible. I’ve used the NIV to prepare this article.
Jesus is our joy. Our joy is our strength.
From an anonymous author and for your Advent enjoyment, I present a “Theology of Christmas Toys.” This humorous article answers the question, “If adults were as concerned about toys as kids are, how would different faiths think about toys?”
- Atheism: There is no toymaker.
- Polytheism: There are many toymakers.
- Darwinism: The toys made themselves.
- Capitalism: Sell your toys.
- Communism: Everyone gets the same number of toys.
- Islam: You can only play with my toy. Get rid of yours or else.
- Buddhism: The world would be a better place if we all stopped asking for toys.
- Presbyterian: These toys were chosen for you to play with and these toys were chosen for me.
- Methodist: Consult the “Book of Discipline” for the right method of playing with toys.
- Episcopalian: We don’t care where the toys come from, we just play with them.
- Baptist: We have played with this toy this way for years and we’re not about to change.
- Unitarian: There are no bad toys or bad players.
- Pentecostal: Real toys can speak in tongues.
- Assembly of God: Name the toy and claim it.
- Seventh Day Adventist: Eat your vegetables and play with your toys on Saturday only.
- Christian Scientist: Broken toys are a figment of your imagination.
- Amish: No toys with batteries.
- Orthodox: There is only one toy and it is in our church. It was our toy first.
- Catholic: No, it’s our toy.
- Televangelist: Send me $100 and I’ll tell you how to get more toys.
(Adapted from the Joyful Noiseletter, Dec. 2010.)
It turns out that the real joy of this season was wrapped in “swaddling clothes,” not in wrapping paper. Do you want to have a joyous Christmas? Focus on Christ. 2
- The LORD’s restoration is the peoples’ joy.
Restoration brings joy. The word “restoration” is one of two key words in this passage. It is described as A SONG OF ASCENTS; a hymn sung as people walked up the hill to the temple.
The historical occasion is the return of God’s people from their exile in Babylon. RESTORE OUR FORTUNES…LIKE STREAMS IN THE NEGEV (4). Traditionally, this psalm is believed to have been written by Ezra, the priest who helped lead God’s people back to Jerusalem and rebuild the city and the temple. The joy of returning home was no doubt tempered when they saw the ruins of the city and fully realized the work that lay before them. That’s why verse four feels a bit out of place – a downbeat among all the excitement. In the Hebrew, the word RESTORE is in the imperative voice, so it’s pleading with God (use an “!”).
In the region of the NEGEV, the STREAMS have dry up over the summer. When winter rains fall, even just an inch results in rushing waters & flash floods. Ultimately the water revives the land: there are blossoms in the desert. To the first readers of the song this would have been a dramatic illustration as they would have experienced this personally.
Spiritually, this image means we are restored from slavery to sin with its deadly effects. We are restored to fellowship with God and one another.
“Joy” is the other key word. Their joy upon returning home was so deep, it was beyond understanding: WE WERE LIKE THOSE WHO DREAMED (1). Have you ever said to someone, “Pinch me; I must be dreaming” and regretted it later? Deep joy is one of those rare moments when life feels too good to be true and we are overwhelmed by joy. It’s a more common experience to anticipate something but still be overwhelmed when it actually happens. This passage reads like the eyewitness account of someone who’s experienced this kind of joy personally.
In verse two their joy found expression. OUR MOUTHS WERE FILLED WITH LAUGHTER, OUR TONGUES WITH SOUNDS OF JOY. The repetition of MOUTHS and TONGUES is for emphasis. The point: joy is sometimes so powerful we can’t hold it in.
LAUGHTER and SOUNDS OF JOY may be the same thing, but they certainly come from the same thing: profound joy. Whether we celebrate with laughter or song, God wants us to worship Him with joyous hearts.
This is a fulfillment of Isaiah’s prophecy: LEAVE BABYLON, FLEE FROM THE BABYLONIANS! ANNOUNCE THIS WITH SHOUTS OF JOY AND PROCLAIM IT. SEND IT OUT TO THE ENDS OF THE EARTH; SAY “THE LORD HAS REDEEMED HIS SERVANT JACOB.” (Isaiah 48:20)
The phrase IT WAS SAID AMONG THE NATIONS means the message of God’s restoring His people was spoken so widely and with such intensity of joy even pagan nations knew God had acted on their behalf.
The deepest joy flows from remembering all the GREAT THINGS God has done for us (v. 3). God so worked on the heart of Cyrus, the Babylonian king, that he allowed the people of Judah to return to their homeland without paying any ransom. He allowed them to take back temple treasures and even aided their return and reconstruction with generous gifts. When enemies tried to undermine the Jew’s efforts, Cyrus took their side.
The rebuilding of the city, its walls, and the temple within was no small feat. The Old Testament books of Ezra and Nehemiah detail the obstacles overcome to achieve this.
Tears are “joy seeds,” as affirmed in verses five and six. THOSE WHO SOW WITH TEARS WILL REAP WITH SONGS OF JOY (5). Obviously we don’t weep seeds, so this is a poetic, symbolic statement. It is a promise that our sorrows are not wasted. The tears we cry are like seeds in the sense that they will bring better days ahead.
THOSE WHO GO OUT WEEPING, CARRYING SEED TO SOW, WILL RETURN WITH SONGS OF JOY, CARRYING SHEAVES WITH THEM (6).
The Jews struggled to emerge from their captivity. The promise is overcoming. It will make a difference. Tears of grief and frustration will become tears and songs of joy as God rewards faithfulness with fruitfulness.
The Bible is clear on this point: our TEARS are important to God; He sees them. As a psalmist wrote: Record my misery; list my tears on your scroll— are they not in your record? (Psalm 56:8) Other versions translate this verse as saying God collects our tears in a bottle.
From Egyptian times to the American Civil War and even to today, people have used small bottles to collect their tears as a sign of grief at death or parting. These bottles are called “lachrymatories.” (You can order them online, spending from $7 to $70.)
The agricultural metaphor implies that restoration is a gift that demands effort on our part. As we’ve learned recently, our part is to be faithful and trust that God will make us fruitful. For them, this involved risk; seed was buried in the ground and if it didn’t produce a crop, there would NOT be any for next year’s planting. Faithfulness requires risk.
- Jesus’ birth was a joyous occasion.
The MAGI/wise men rejoiced (Matthew 2:9-10). AFTER THEY HAD HEARD THE KING, THEY WENT ON THEIR WAY, AND THE STAR THEY HAD SEEN WHEN IT ROSE WENT AHEAD OF THEM UNTIL IT STOPPED OVER THE PLACE WHERE THE CHILD WAS. WHEN THEY SAW THE STAR, THEY WERE OVERJOYED.
Elizabeth and unborn John the Baptist rejoiced (LKE 1:44). “AS SOON AS THE SOUND OF YOUR GREETING REACHED MY EARS, THE BABY IN MY WOMB LEAPED FOR JOY.”
Mary rejoiced (LKE 1:46). “MY SOUL GLORIFIES THE LORD AND REJOICES IN GOD MY SAVIOR.”
In Luke 2, the shepherds, Simeon and Anna gave glory to God when they saw the baby Jesus, which is exactly the right thing to do when we experience godly joy.
It has been suggested that we proclaim 2018 to be a Year of Joy here at Emmanuel. Sounds good. But proclaiming requires doing or we’ve only succeeded in exchanging words. We’d all like a 52 week break from negativity and worldly concerns.
Theologian Huston Smith is quoted, “At the center of the religious life is a peculiar kind of joy, the prospect of a happy ending that blossoms from necessarily painful ordeals, the promise of human difficulties embraced and overcome.”
(Read more at: https://www.brainyquote.com/quotes/huston_smith_613775)