1. A Second Time (v.1)
Last time, we thought about the great grace of God that is seen in his pursuit and rescue of Jonah. That grace is seen again in the opening verse of this 3rd chapter: "the word of the LORD came to Jonah a second time".
Here is the God who doesn't bear grudges. He told his people through Malachi that "I the LORD do not change. So you, O descendants of Jacob, are not destroyed". When we are faithless, he yet remains faithful, for he cannot deny himself and his purposes.
Maybe we sometimes find it hard to forgive others, perhaps especially our brothers and sisters ('they should know better!'). Maybe we have an even greater problem at times forgiving ourselves and insist on dragging up the past and beating ourselves with our sins. Sometimes the devil is very active using our past to hinder our present and future - and we can all too easily help him.
God forgives and forgets; we must forgive and forget too.
2. Same Message, Same Purpose (v.2)
The rebellion of Jonah has not changed or deflected the purpose of the LORD. There is still a work to do, as verse 2 shows us. And this 2nd commission to Jonah is couched in the same words as the 1st (v.2 & cf. 1:2).
We are reminded of the Lord's dealings with Peter after his resurrection as he restored Peter into his service with the same words he had called with "Follow me" (see Jn 21:19; Mk 1:17).
But there is a slight change in the wording of the commission. Jonah was originally sent to preach 'against' Ninevah, a phrase that brought to mind the whole notion of judgement. Now he is told to go and preach 'to' Ninevah.
It is a small change yet significant in the light of Jonah's experience in the sea. This God is not just a God of judgement but also of mercy; the act of sending Jonah to Ninevah is not simply with the threat of judgement but also with the implied offer of mercy (see v.4 - 'Forty more days' gives them time to repent).
Now, Jonah should have been changed by his experience of grace. It should have been, from here on in, the defining aspect of his ministry. It should have radiated from his life. And if that is so of Jonah, how much more should it be true of us! We've been blessed by the most wonderful grace - does it show?
3. A Willing Servant? (v.3a)
Having been re-commissioned, verse 3 finds Jonah obeying the word of the LORD. He is now as compliant to the will of God as were the wind, the sea and the great fish.
There is something immensely encouraging in these words at first sight (and we must try to put ourselves in the place of the first hearers of this book). But this book is going to challenge us about our learning of the lessons the Lord teaches us: is Jonah truly a willing servant?
Much has been made of Jonah's change of heart but in many ways the question is still open and won't be answered until the final chapter of the book (although we know answer being familiar with the story).
What this should do is give us pause for thought and reflection. A right response to the grace of God is not always forthcoming; it is sadly all too possible for us to be mixed in our response and for our motives to be much too selfish as we grasp hold of the grace that is offered to us.
I don't want to elaborate on that now (we must follow the book through!) but it is important to register the possibility here of a less than thoroughgoing response to God's grace.
4. Ninevah: A Significant City (v.3b)
Having been taken up with Jonah and his story, we are now in v.3 brought to think again about the focus of his ministry, the city (and district?) of Ninevah.
We are told here that Ninevah was a great city and that a visit required three days. Quite what that means we're not sure of: 3 days to go round it? To go through its streets and alleys? To cover the area of greater Ninevah? To arrive, preach and them leave?
But quite what it exactly means is not as important as the description that is given of it as 'a great city'. Is that just telling us that is was big or important in its day? We've already seen that in some ways its fortunes were on the slide.
The phrase used here actually translates as 'a great city of/to God'. Putting that together with the rest of the book, especially chapter 4, it is clear that God is concerned for Ninevah (eventually it fell under his just judgement - see Nahum & Zephaniah). But here the point is being made that, whatever its ultimate destiny, it matters greatly to God - enough for him to pursue Jonah as he did.
Now, that is also true of all the world: there is no limitation in the Bible on the work of mission. Although strategies are used to reach the world (for example, going first to the large centres of population, as Paul did, except where the Lord overruled) that is no justification for saying that other places are insignificant to him.
You see, people matter to the Lord - enough for him to spare not his only Son but to freely give him up for us all. The fact that Ninevah is significant to God will contrast greatly with how Jonah feels about it (more of that when we get there!). Does it also contrast with the way we see the world around us?
Saturday, 8 July 2006
Jonah 3:4-10
1. Jonah Preaches (v.4)
As we saw last time, Jonah now obeys the word of the LORD and goes to Ninevah and preaches there. Verse 4 tells us that "Jonah started into the city (and) he proclaimed".
We may suspect from what we know of Jonah, the man and the book, that his preaching is lacklustre and dry, because his heart is not in it. But for now, we should at least acknowledge that he was obedient and delivered the message he had been given. It is always commendable to obey.
The message that Jonah preaches must be noticed, for two reasons. Firstly, there is the timespan that is mentioned: forty more days. The implication quite clearly is that there is the possibility of mercy; they are being given time to reflect on their sin, on the threatened judgement of God and to repent. This hint at the mercy of God is what Jonah has known to be present all along.
The second thing to notice is the word 'overturned'. It quite clearly implies judgement and reminds us of the situation with Sodom and Gomorrah. But there is an irony in the use of the word here, because it also carries the meaning 'turned around'. Again, there is the indirect reference to the mercy of God and his sovereignty in 'turning round' that great and wicked city.
2. Ninevah Repents (vv.5-9)
So Jonah preaches to these pagans. Many a preacher has been in a similar situation and faced derision and even danger. But here the response is not hostility but humility. The crowd that one might have expected to 'have Jonah for lunch' instead proclaim a fast.
These pagans 'believed God' (or 'believed in God'). The totally unexpected happens and happens straightaway (the 40 days were not needed)!
And this was true of all the people, from the greatest to the least. Verse 5 tells us in general what happened and verse 6-9 explain the detail. The King, in his role of leading the people and representing them, makes all the outward signs of inward repentance and leads the nation in its grief and sorrow over its sin and in its turning to God.
Now, it has been well-noted that this does not mean that the Ninevites were truly converted and turned from their idols to serve the living God (unlike the sailors in ch.1, there is no mention here of Yahweh).
However, insofar as it goes, they are genuine in their turning to God for mercy in this situation. Notice how the King calls for genuine repentance seen in a change of life: "Let them give up their evil ways and their violence".
There are many lessons to learn from this remarkable scene:
- Ninevah was a truly wicked city yet was turned around and brought to its knees by the word of God - even when it was proclaimed by a reluctant prophet! Such is the power of God at work.
- How urgent is the need for god's word to be heard today!
- The change was 'across the board'. A whole society was affected. Many genuine revivals also show the same thing when God is at work in power.
- Leaders are important in the spiritual life of the nation. They can so often set the tone and their example is a powerful one.
- It is right for those with opportunity to do so to speak prophetically to leaders of nations and those in positions of authority.
- This passage encourages us to think that their ministry could be blessed beyond their or our expectations, and to pray for that.
These lessons are a great incentive for us to pray for our land and for this world. And to do so with confidence in the word of God and in his power to turn around the worst situation.
3. The LORD Relents (v.10)
The Ninevites turned to God from their evil ways. But as with the Captain in 1:6, they acknowledge that mercy and grace are in the hand of God. Even man's repentance does not merit the grace and favour of God.
But what we see here is the character of God: slow to anger, abounding in mercy: "When God saw what they did and how they turned from their evil ways, he had compassion". We have already seen divine grace and compassion at work in the life of Jonah; now it's extended to the pagan sinners of Ninevah.
This is the God we worship! This is the God we proclaim to others! And this is the grace we are to embody as we live before others the lives of forgiven men and women.
May the sign of Jonah - the sign of Jesus, crucified for our sin and raised for our justification - be seen in us. And may his word turn this world around, so that all may know his mercy, from the greatest to the least. Amen.
As we saw last time, Jonah now obeys the word of the LORD and goes to Ninevah and preaches there. Verse 4 tells us that "Jonah started into the city (and) he proclaimed".
We may suspect from what we know of Jonah, the man and the book, that his preaching is lacklustre and dry, because his heart is not in it. But for now, we should at least acknowledge that he was obedient and delivered the message he had been given. It is always commendable to obey.
The message that Jonah preaches must be noticed, for two reasons. Firstly, there is the timespan that is mentioned: forty more days. The implication quite clearly is that there is the possibility of mercy; they are being given time to reflect on their sin, on the threatened judgement of God and to repent. This hint at the mercy of God is what Jonah has known to be present all along.
The second thing to notice is the word 'overturned'. It quite clearly implies judgement and reminds us of the situation with Sodom and Gomorrah. But there is an irony in the use of the word here, because it also carries the meaning 'turned around'. Again, there is the indirect reference to the mercy of God and his sovereignty in 'turning round' that great and wicked city.
2. Ninevah Repents (vv.5-9)
So Jonah preaches to these pagans. Many a preacher has been in a similar situation and faced derision and even danger. But here the response is not hostility but humility. The crowd that one might have expected to 'have Jonah for lunch' instead proclaim a fast.
These pagans 'believed God' (or 'believed in God'). The totally unexpected happens and happens straightaway (the 40 days were not needed)!
And this was true of all the people, from the greatest to the least. Verse 5 tells us in general what happened and verse 6-9 explain the detail. The King, in his role of leading the people and representing them, makes all the outward signs of inward repentance and leads the nation in its grief and sorrow over its sin and in its turning to God.
Now, it has been well-noted that this does not mean that the Ninevites were truly converted and turned from their idols to serve the living God (unlike the sailors in ch.1, there is no mention here of Yahweh).
However, insofar as it goes, they are genuine in their turning to God for mercy in this situation. Notice how the King calls for genuine repentance seen in a change of life: "Let them give up their evil ways and their violence".
There are many lessons to learn from this remarkable scene:
- Ninevah was a truly wicked city yet was turned around and brought to its knees by the word of God - even when it was proclaimed by a reluctant prophet! Such is the power of God at work.
- How urgent is the need for god's word to be heard today!
- The change was 'across the board'. A whole society was affected. Many genuine revivals also show the same thing when God is at work in power.
- Leaders are important in the spiritual life of the nation. They can so often set the tone and their example is a powerful one.
- It is right for those with opportunity to do so to speak prophetically to leaders of nations and those in positions of authority.
- This passage encourages us to think that their ministry could be blessed beyond their or our expectations, and to pray for that.
These lessons are a great incentive for us to pray for our land and for this world. And to do so with confidence in the word of God and in his power to turn around the worst situation.
3. The LORD Relents (v.10)
The Ninevites turned to God from their evil ways. But as with the Captain in 1:6, they acknowledge that mercy and grace are in the hand of God. Even man's repentance does not merit the grace and favour of God.
But what we see here is the character of God: slow to anger, abounding in mercy: "When God saw what they did and how they turned from their evil ways, he had compassion". We have already seen divine grace and compassion at work in the life of Jonah; now it's extended to the pagan sinners of Ninevah.
This is the God we worship! This is the God we proclaim to others! And this is the grace we are to embody as we live before others the lives of forgiven men and women.
May the sign of Jonah - the sign of Jesus, crucified for our sin and raised for our justification - be seen in us. And may his word turn this world around, so that all may know his mercy, from the greatest to the least. Amen.
Jonah 1:17 - 2:10
1. God Intervenes! (1:17)
Having chased after Jonah and thrown the storm upon the boat such that the sailors eventually agree to throw Jonah overboard, the Lord continues to act by providing a great fish to swallow Jonah.
Now, that may sound like more punishment - who would want to be swallowed alive by a great fish?! - but in fact this is the grace of God at work to rescue Jonah from sure death in the sea. As we said before, we can be so taken up with the miracle of the fish that we fail to see the greater miracle - the invincible grace of God!
(nb: People often find the fish harder to swallow than the fish did Jonah! One man even suggested that 'Great Fish' was the name of a tavern where Jonah recovered from his ordeal of being thrown overboard!)
This verse, indeed the whole passage, stresses what Jonah himself expresses in 2:9 "Salvation comes from the Lord". The passage begins and ends with the actions of the Lord to save Jonah. The sailors think that Jonah's had it (1:14) and so does Jonah (2:6a) but God is still at work!
We need to see that even when his people take themselves far away in sin, the Lord is at work to restore them, that his purposes of grace and salvation may be fulfilled. How patient he is with Jonah - and with us too. But we must not presume upon his grace. It is never right to disobey his word as Jonah did (cf. Rom 6:1,2).
2. Jonah's Response (2:1-9)
Jonah's response (once he has got over the shock of being swallowed alive!) is to praise God. Let's look at what he says.
Verse 2 summarises what has happened. As he sank beneath the waves, Jonah called out to the Lord - and, he says here, "he answered me". Isn't God's grace stunning? Someone has said that "A sincere cry to (the LORD) is efficacious, whether from a pagan...or from one of his rebellious prophets".
What makes it all the more amazing that the Lord delivers Jonah is that there is no word of confession here, no expression of regret that he had failed the Lord.
Jonah then goes on to express more fully the situation he was in and his response to God's grace to him.
a) His situation: he was as good as dead. God has hurled him into the deep (he is conscious of the Lord's activity through the sailors) and the deep has claimed him. The words he uses - the depths of the grave - are, literally, 'the belly of Sheol'; he is in the grip of death. The sea has claimed him for Sheol.
He is also conscious of having been banished from God's sight (quite rich when you consider that that was the very thing he was running away from!!).
b) His cry Yet at that point of great extremity, he prays for help (that's what the phrase means, to look towards the holy temple). He remembers the LORD (his character and person) and prays in the light of who God is. And as he prays, so God hears and answers: "you brought up my life from the pit, O LORD my God" (still conscious of whose he is).
c) His response And because the LORD has rescued him , Jonah responds with resolve to honour the LORD in public. He is now "a supremely saved man who has tasted the grace" of God and it is going to show. Or so he says here. We'll have to wait and see!
But there is no doubt that what he says he intends to do: the words of v.9b "What I have vowed I will make good" are very strong ones. But as we're reminded in Micah 6:6-8, the LORD wants true obedience, not sacrifices. How will these vows look later on?
We can be so quick to take the grace that is offered to us, perhaps even expecting it to be offered without much confession from us. We need to ask ourselves: do we really value the grace of God? And are we serious about responding to it with renewed obedience and faithfulness?
Like Jonah, we can know all the right words (his prayer is an amalgamation from the psalms) but do we mean the words we say? Do we pay the vows that we make to serve the LORD afresh with renewed zeal and conviction?
3. The Sign of Jonah
But there's something else I want you to notice here that takes us from the days of Jonah forward to the days of Jesus.
Jonah was in the belly of the fish for 3 days and 3 nights. Our Lord referred to this verse when he said that the only sign that would be given to his generation was the sign of Jonah and he went on to compare his own coming experience of death and resurrection to Jonah's in the fish. How does this passage help us to understand our Lord's words? Was Jesus simply using the time comparison or was there more to it?
Jonah tells us here that he was as good as dead; we've seen that in vv.2b; 5,6a. It's also been suggested that in the ANE it was thought that 3 days and 3 nights were the length of time it took to journey to the underworld.
Jonah also says in 2:6b that the LORD brought him up from the pit, language that brings to mind the idea of resurrection (cf. Ps 16:10 & Acts 2:27.
Jonah came back from the apparent dead. The sailors never expected to see him again; Jonah thought he was a gonner too. That stressed the fact that God punishes sin to death.
But Jonah was raised from apparent death; the fact that he is later seen walking around showed the great mercy of God. And his mercy will extend to unbelieving heathens.
Now this gives what Jesus said its impact and power. He truly did die on account of sin, the sin of obstinate, wilful people, just like Jonah, just like us. And he was truly raised to life again, by the power of God, to show the great mercy and salvation of the LORD.
We may have much in common with Jonah - sometimes hard, more ready to receive grace than to respond to it. How much we need to be saved! And how great a Saviour we have! One who died for our sin and rose again for our justification.
Here is the grace that has saved us and the grace that has kept us. Here is the grace that we must respond to - today.
Having chased after Jonah and thrown the storm upon the boat such that the sailors eventually agree to throw Jonah overboard, the Lord continues to act by providing a great fish to swallow Jonah.
Now, that may sound like more punishment - who would want to be swallowed alive by a great fish?! - but in fact this is the grace of God at work to rescue Jonah from sure death in the sea. As we said before, we can be so taken up with the miracle of the fish that we fail to see the greater miracle - the invincible grace of God!
(nb: People often find the fish harder to swallow than the fish did Jonah! One man even suggested that 'Great Fish' was the name of a tavern where Jonah recovered from his ordeal of being thrown overboard!)
This verse, indeed the whole passage, stresses what Jonah himself expresses in 2:9 "Salvation comes from the Lord". The passage begins and ends with the actions of the Lord to save Jonah. The sailors think that Jonah's had it (1:14) and so does Jonah (2:6a) but God is still at work!
We need to see that even when his people take themselves far away in sin, the Lord is at work to restore them, that his purposes of grace and salvation may be fulfilled. How patient he is with Jonah - and with us too. But we must not presume upon his grace. It is never right to disobey his word as Jonah did (cf. Rom 6:1,2).
2. Jonah's Response (2:1-9)
Jonah's response (once he has got over the shock of being swallowed alive!) is to praise God. Let's look at what he says.
Verse 2 summarises what has happened. As he sank beneath the waves, Jonah called out to the Lord - and, he says here, "he answered me". Isn't God's grace stunning? Someone has said that "A sincere cry to (the LORD) is efficacious, whether from a pagan...or from one of his rebellious prophets".
What makes it all the more amazing that the Lord delivers Jonah is that there is no word of confession here, no expression of regret that he had failed the Lord.
Jonah then goes on to express more fully the situation he was in and his response to God's grace to him.
a) His situation: he was as good as dead. God has hurled him into the deep (he is conscious of the Lord's activity through the sailors) and the deep has claimed him. The words he uses - the depths of the grave - are, literally, 'the belly of Sheol'; he is in the grip of death. The sea has claimed him for Sheol.
He is also conscious of having been banished from God's sight (quite rich when you consider that that was the very thing he was running away from!!).
b) His cry Yet at that point of great extremity, he prays for help (that's what the phrase means, to look towards the holy temple). He remembers the LORD (his character and person) and prays in the light of who God is. And as he prays, so God hears and answers: "you brought up my life from the pit, O LORD my God" (still conscious of whose he is).
c) His response And because the LORD has rescued him , Jonah responds with resolve to honour the LORD in public. He is now "a supremely saved man who has tasted the grace" of God and it is going to show. Or so he says here. We'll have to wait and see!
But there is no doubt that what he says he intends to do: the words of v.9b "What I have vowed I will make good" are very strong ones. But as we're reminded in Micah 6:6-8, the LORD wants true obedience, not sacrifices. How will these vows look later on?
We can be so quick to take the grace that is offered to us, perhaps even expecting it to be offered without much confession from us. We need to ask ourselves: do we really value the grace of God? And are we serious about responding to it with renewed obedience and faithfulness?
Like Jonah, we can know all the right words (his prayer is an amalgamation from the psalms) but do we mean the words we say? Do we pay the vows that we make to serve the LORD afresh with renewed zeal and conviction?
3. The Sign of Jonah
But there's something else I want you to notice here that takes us from the days of Jonah forward to the days of Jesus.
Jonah was in the belly of the fish for 3 days and 3 nights. Our Lord referred to this verse when he said that the only sign that would be given to his generation was the sign of Jonah and he went on to compare his own coming experience of death and resurrection to Jonah's in the fish. How does this passage help us to understand our Lord's words? Was Jesus simply using the time comparison or was there more to it?
Jonah tells us here that he was as good as dead; we've seen that in vv.2b; 5,6a. It's also been suggested that in the ANE it was thought that 3 days and 3 nights were the length of time it took to journey to the underworld.
Jonah also says in 2:6b that the LORD brought him up from the pit, language that brings to mind the idea of resurrection (cf. Ps 16:10 & Acts 2:27.
Jonah came back from the apparent dead. The sailors never expected to see him again; Jonah thought he was a gonner too. That stressed the fact that God punishes sin to death.
But Jonah was raised from apparent death; the fact that he is later seen walking around showed the great mercy of God. And his mercy will extend to unbelieving heathens.
Now this gives what Jesus said its impact and power. He truly did die on account of sin, the sin of obstinate, wilful people, just like Jonah, just like us. And he was truly raised to life again, by the power of God, to show the great mercy and salvation of the LORD.
We may have much in common with Jonah - sometimes hard, more ready to receive grace than to respond to it. How much we need to be saved! And how great a Saviour we have! One who died for our sin and rose again for our justification.
Here is the grace that has saved us and the grace that has kept us. Here is the grace that we must respond to - today.
Jonah 1:4-16 Chased and Chastened
We said last time that this story was not so much about the great fish as about the great God. We see that immediately here and throughout this passage as Jonah tries to flee from the Lord but the Lord will not let him go.
And so we have a story of '3 throws'. Firstly, the LORD throws a storm upon the sea. This is no ordinary storm; the experienced sailors know that and are in real fear. They try to fight off the storm by praying to their gods and throwing the cargo overboard. But it quickly becomes apparent that the real problem is Jonah and they won't get out of this one until he is dealt with. They refuse at first but then reluctantly agree to throw him overboard. And when they do, the storm subsides and they fear the LORD.
This is an amazing scene, exciting, ironic and so full of interest. But it is also crammed full of lessons for us to learn and benefit from.
1. Sin Does Not Pay
The LORD will not allow Jonah to get away with his rebellion. He is never indifferent to our sin. And notice that our sin is seldom if ever a purely private thing; it will have an impact on others too, however directly or indirectly (the sailors are put in peril because of Jonah's sin).
[Incidentally, it's worth noticing that pagans can sometimes act better than true believers. The way the sailors act here is to be admired. True, we see the emptiness of their religion and its impotency but we also see here their concern for Jonah - they'd rather get him to land than throw him overboard. That's more than Jonah would do for Ninevah!]
2. There is a love that will not let us go!
Jonah has rebelled against God in the most daring and provocative way. How will the Lord deal with him? Let him go on his way and never let him back? No. His grace is such that he will not let his children go. He may allow us to go on in our sinful ways for a time but his commitment to us is such that he will do whatever it takes to get us back.
And he is also committed to Ninevah. We may lack compassion and, like Jonah, we may turn our backs. But the LORD is well able to make us see the error of our ways and stop us in our tracks.
Here, he does so by the exercise of his power in bringing the storm and terrifying the sailors. In Ancient Near East religions, the sea was a powerful monster but in truth we see here that it is at the LORD's command.
3. We are made to face up to our sins.
Jonah seems to have no trouble with his conscience as he goes aboard and settles down in the hold. Perhaps he's exhausted through mental and spiritual fatigue.
But he's in for a shock! The Captain wakes him up and tells him to pray to his God!! That's the last thing Jonah wants to do! If we regard sin in our hearts, we know the LORD will not hear us if we pray. But we also know that when we sin and persist in that rebellion, the desire to pray is not there and praying for help is the last thing we feel able to do (we feel it is just so hypocritical).
Do you see how the LORD is making Jonah face his sin? He's happy enough to sleep in sin but the LORD wakes him up! How often has he done that with you and me? Sin is so dangerous; it is so soporific in a spiritual sense, it deadens us to spiritual realities and concerns. And in his mercy the LORD deals with that.
4. Even in sin, the believer knows who he is & whose he is
When they tackle Jonah about which God he's running from and what he's done to offend him, Jonah's answer is very instructive. He cannot deny the reality of the LORD nor can he deny the fact that he belongs to him.
Although his claim to 'fear' the God of heaven seems a bit weak, yet he is still testifying to a relationship with the living Lord. He knows that he belongs to the covenant people, that the god he fears is the true God of heaven and that he rules over all things, land and sea included. That is quite some declaration!
Surely there is hope here.
5. The seriousness of sin demands atonement.
Sin is serious and needs to be dealt with. Even pagan sailors know that and reluctantly come to the conclusion that they must sacrifice Jonah to appease his God. And when they throw him overboard, the sea is immediately calmed.
Although the Lord in his grace is willing to have us back when we have sinned against him, it is always on the basis that our sin is atoned for. And the table we will sit around this evening reminds us just how our sin has been atoned for and the just anger of God turned away. It is not through our self-sacrifice but through the giving of the very Son of God, our Lord Jesus.
Remember this as you come to the table tonight: Jesus went in the opposite direction to Jonah; he fully embraced the will of god, at the greatest personal cost. And because he did so as the sinless one, he has stilled the storm of God's anger against us, once and for ever.
The sailors tried to take Jonah back to land - but you can't just turn the clock back on sin. It must be atoned for. And decisive atonement has been made, for all our sins. Praise God!
What that means is this: there is a way back for each and every one of us from the dark places where we try to sleep away our rebellion. And the way back is the way we first came to the Lord: by the blood of Jesus, freely shed for us.
And it is not just us who benefit from the great compassion and mercy of the Lord. The sailors who witness this great event "greatly feared the LORD and they offered a sacrifice to the LORD and made vows to him".
I'm not suggesting that they were saved but a deep impression has been made on them about this God, Yahweh. They have been shaken and perhaps awakened. Who knows where things went from there?
And in our lives, as we experience the renewing grace of God, the marvellous patience and dedicated love of the Lord, who knows whether others may not be blessed too? Surely it is right for us to pray that they will be.
And so we have a story of '3 throws'. Firstly, the LORD throws a storm upon the sea. This is no ordinary storm; the experienced sailors know that and are in real fear. They try to fight off the storm by praying to their gods and throwing the cargo overboard. But it quickly becomes apparent that the real problem is Jonah and they won't get out of this one until he is dealt with. They refuse at first but then reluctantly agree to throw him overboard. And when they do, the storm subsides and they fear the LORD.
This is an amazing scene, exciting, ironic and so full of interest. But it is also crammed full of lessons for us to learn and benefit from.
1. Sin Does Not Pay
The LORD will not allow Jonah to get away with his rebellion. He is never indifferent to our sin. And notice that our sin is seldom if ever a purely private thing; it will have an impact on others too, however directly or indirectly (the sailors are put in peril because of Jonah's sin).
[Incidentally, it's worth noticing that pagans can sometimes act better than true believers. The way the sailors act here is to be admired. True, we see the emptiness of their religion and its impotency but we also see here their concern for Jonah - they'd rather get him to land than throw him overboard. That's more than Jonah would do for Ninevah!]
2. There is a love that will not let us go!
Jonah has rebelled against God in the most daring and provocative way. How will the Lord deal with him? Let him go on his way and never let him back? No. His grace is such that he will not let his children go. He may allow us to go on in our sinful ways for a time but his commitment to us is such that he will do whatever it takes to get us back.
And he is also committed to Ninevah. We may lack compassion and, like Jonah, we may turn our backs. But the LORD is well able to make us see the error of our ways and stop us in our tracks.
Here, he does so by the exercise of his power in bringing the storm and terrifying the sailors. In Ancient Near East religions, the sea was a powerful monster but in truth we see here that it is at the LORD's command.
3. We are made to face up to our sins.
Jonah seems to have no trouble with his conscience as he goes aboard and settles down in the hold. Perhaps he's exhausted through mental and spiritual fatigue.
But he's in for a shock! The Captain wakes him up and tells him to pray to his God!! That's the last thing Jonah wants to do! If we regard sin in our hearts, we know the LORD will not hear us if we pray. But we also know that when we sin and persist in that rebellion, the desire to pray is not there and praying for help is the last thing we feel able to do (we feel it is just so hypocritical).
Do you see how the LORD is making Jonah face his sin? He's happy enough to sleep in sin but the LORD wakes him up! How often has he done that with you and me? Sin is so dangerous; it is so soporific in a spiritual sense, it deadens us to spiritual realities and concerns. And in his mercy the LORD deals with that.
4. Even in sin, the believer knows who he is & whose he is
When they tackle Jonah about which God he's running from and what he's done to offend him, Jonah's answer is very instructive. He cannot deny the reality of the LORD nor can he deny the fact that he belongs to him.
Although his claim to 'fear' the God of heaven seems a bit weak, yet he is still testifying to a relationship with the living Lord. He knows that he belongs to the covenant people, that the god he fears is the true God of heaven and that he rules over all things, land and sea included. That is quite some declaration!
Surely there is hope here.
5. The seriousness of sin demands atonement.
Sin is serious and needs to be dealt with. Even pagan sailors know that and reluctantly come to the conclusion that they must sacrifice Jonah to appease his God. And when they throw him overboard, the sea is immediately calmed.
Although the Lord in his grace is willing to have us back when we have sinned against him, it is always on the basis that our sin is atoned for. And the table we will sit around this evening reminds us just how our sin has been atoned for and the just anger of God turned away. It is not through our self-sacrifice but through the giving of the very Son of God, our Lord Jesus.
Remember this as you come to the table tonight: Jesus went in the opposite direction to Jonah; he fully embraced the will of god, at the greatest personal cost. And because he did so as the sinless one, he has stilled the storm of God's anger against us, once and for ever.
The sailors tried to take Jonah back to land - but you can't just turn the clock back on sin. It must be atoned for. And decisive atonement has been made, for all our sins. Praise God!
What that means is this: there is a way back for each and every one of us from the dark places where we try to sleep away our rebellion. And the way back is the way we first came to the Lord: by the blood of Jesus, freely shed for us.
And it is not just us who benefit from the great compassion and mercy of the Lord. The sailors who witness this great event "greatly feared the LORD and they offered a sacrifice to the LORD and made vows to him".
I'm not suggesting that they were saved but a deep impression has been made on them about this God, Yahweh. They have been shaken and perhaps awakened. Who knows where things went from there?
And in our lives, as we experience the renewing grace of God, the marvellous patience and dedicated love of the Lord, who knows whether others may not be blessed too? Surely it is right for us to pray that they will be.
Jonah 1:1-3
Introduction to the Book
We know this story so well but we need to know it afresh. We must pray that the Lord will bring it to us with real freshness and power and deliver us from thinking it's a good children's story.
We must also try to release ourselves from simply seeing it as a battleground in terms of whether such things could happen. We have no problem with the supernatural but many battles have been fought over the details of this story. As one man has said, "'Men have been looking so hard at the great fish that they have failed to see the great God'. It is the greatness of Israel's God that is the burden of the book" (Allen, p.192, quoting GC Morgan).
The book is history (the way Jesus speaks of it shows that) but it is also carefully constructed as a story. Consider this structure for it (show chart from Allen p.200). This is history told in such a way as to get our attention and teach us lessons!
As we go through the book, we will aim to keep an eye on the NT because this is a book that is important in the unfolding of the purposes of God for his world and also in terms of the ministry of the Lord Jesus.
We won't stop here to take it all in but one summary of the book's main lesson may be helpful to us and serve to wet our appetites as we begin our studies of it: "Look at the world, pleads the author, at God's world. See it through God's eyes. And let your new vision overcome your natural bitterness, your hardness of soul. Let the divine compassion flood your own hearts." (Allen, p.194).
Verse 1
The word of the LORD came - Here is a phrase that appears over 100 times in the OT to introduce a divine communication to a prophet. The Lion is going to roar! It is time for man to listen!
to Jonah, son of Amittai - Jonah has cropped up before in the scriptures, in 2 Kings 14:24,25 where his ministry was to prophecy the extension of the borders of the northern kingdom under an evil king! That helps us to date Jonah's ministry to sometime in the 8th century bc.
God is here speaking again to a prophet he has used before, a man used to receiving and passing on the message of God. He would know what to do with the Lord's word!
Verse 2
Go - the LORD's commands Jonah to go at once about his task; the phrase is the equivalent of 'action stations!' We're to expect something to happen and soon!
to the great city of Ninevah - the phrase possibly means not just the actual city but the whole region of Ninevah that took in other towns too; Ninevah was on the east bank of the Tigris (in northern Iraq).
Ninevah was the capital city of Assyria. Once it had been an empire and a force on the world stage but by Jonah's day it was in steep decline (although it would later be responsible for the destruction of Israel). Foreign expansion had ceased, there domestic rebellions in the land and there was a very severe famine in the land, as well as a solar eclipse on June 15th 763 bc! They were known as a very cruel people.
and preach against it - the phrase implies a message of judgement against Ninevah.
because its wickedness has come up before me - the words are reminiscent of the situation with Sodom and Gomorrah. Ninevah's sin is great. And it is the sin of the nation, not just certain individuals. They are all embroiled in it.
God is concerned about the sins of nations. Amos ch's 1&2 show that to us and this verse confirms it to us.
Verse 3
Then we're hit with a real surprise. Indeed, the book is full of surprises: "it is crammed with an accumulation of hair-raising and eye-popping phenomena, one after the other" (Allen, p.176). You get the idea that God is trying to get our attention as well as Jonah's!
And verse 3 surprises & shocks because Jonah the prophet does in one sense what a prophet should do - he responds straight away - yet his response is one of rebellion against the Lord's word. We've been led to expect action but not this sort!
Verse 3 is full of hustle and bustle as Jonah gets ready to leave and flee from God. There are 2 points that emphasise to us his determination not to do as God has commanded him to do.
First, his chosen destination: Tarshish is thought to be in Spain (see map), about as far away as you could get! Second, the Hebrew people were not sea people; as one commentator has said, this is "proof positive of his mad determination" to escape God.
Why was he running? Clearly it is to do with the task he has been assigned but we're not told yet and shall await the book's timing. But for now we need to just notice how even a believer can be overcome by the madness of sin, all logic and reason flying out of the window (he knew Psalm 139!).
We need to pray for ourselves that the Lord will keep us steady in our walk with him. It's easy to look at Jonah and sneer but in a sense he is Everyman. This is a story for you and I, for the church at large. We're equally as capable of mad rebellion against the Lord.
We know this story so well but we need to know it afresh. We must pray that the Lord will bring it to us with real freshness and power and deliver us from thinking it's a good children's story.
We must also try to release ourselves from simply seeing it as a battleground in terms of whether such things could happen. We have no problem with the supernatural but many battles have been fought over the details of this story. As one man has said, "'Men have been looking so hard at the great fish that they have failed to see the great God'. It is the greatness of Israel's God that is the burden of the book" (Allen, p.192, quoting GC Morgan).
The book is history (the way Jesus speaks of it shows that) but it is also carefully constructed as a story. Consider this structure for it (show chart from Allen p.200). This is history told in such a way as to get our attention and teach us lessons!
As we go through the book, we will aim to keep an eye on the NT because this is a book that is important in the unfolding of the purposes of God for his world and also in terms of the ministry of the Lord Jesus.
We won't stop here to take it all in but one summary of the book's main lesson may be helpful to us and serve to wet our appetites as we begin our studies of it: "Look at the world, pleads the author, at God's world. See it through God's eyes. And let your new vision overcome your natural bitterness, your hardness of soul. Let the divine compassion flood your own hearts." (Allen, p.194).
Verse 1
The word of the LORD came - Here is a phrase that appears over 100 times in the OT to introduce a divine communication to a prophet. The Lion is going to roar! It is time for man to listen!
to Jonah, son of Amittai - Jonah has cropped up before in the scriptures, in 2 Kings 14:24,25 where his ministry was to prophecy the extension of the borders of the northern kingdom under an evil king! That helps us to date Jonah's ministry to sometime in the 8th century bc.
God is here speaking again to a prophet he has used before, a man used to receiving and passing on the message of God. He would know what to do with the Lord's word!
Verse 2
Go - the LORD's commands Jonah to go at once about his task; the phrase is the equivalent of 'action stations!' We're to expect something to happen and soon!
to the great city of Ninevah - the phrase possibly means not just the actual city but the whole region of Ninevah that took in other towns too; Ninevah was on the east bank of the Tigris (in northern Iraq).
Ninevah was the capital city of Assyria. Once it had been an empire and a force on the world stage but by Jonah's day it was in steep decline (although it would later be responsible for the destruction of Israel). Foreign expansion had ceased, there domestic rebellions in the land and there was a very severe famine in the land, as well as a solar eclipse on June 15th 763 bc! They were known as a very cruel people.
and preach against it - the phrase implies a message of judgement against Ninevah.
because its wickedness has come up before me - the words are reminiscent of the situation with Sodom and Gomorrah. Ninevah's sin is great. And it is the sin of the nation, not just certain individuals. They are all embroiled in it.
God is concerned about the sins of nations. Amos ch's 1&2 show that to us and this verse confirms it to us.
Verse 3
Then we're hit with a real surprise. Indeed, the book is full of surprises: "it is crammed with an accumulation of hair-raising and eye-popping phenomena, one after the other" (Allen, p.176). You get the idea that God is trying to get our attention as well as Jonah's!
And verse 3 surprises & shocks because Jonah the prophet does in one sense what a prophet should do - he responds straight away - yet his response is one of rebellion against the Lord's word. We've been led to expect action but not this sort!
Verse 3 is full of hustle and bustle as Jonah gets ready to leave and flee from God. There are 2 points that emphasise to us his determination not to do as God has commanded him to do.
First, his chosen destination: Tarshish is thought to be in Spain (see map), about as far away as you could get! Second, the Hebrew people were not sea people; as one commentator has said, this is "proof positive of his mad determination" to escape God.
Why was he running? Clearly it is to do with the task he has been assigned but we're not told yet and shall await the book's timing. But for now we need to just notice how even a believer can be overcome by the madness of sin, all logic and reason flying out of the window (he knew Psalm 139!).
We need to pray for ourselves that the Lord will keep us steady in our walk with him. It's easy to look at Jonah and sneer but in a sense he is Everyman. This is a story for you and I, for the church at large. We're equally as capable of mad rebellion against the Lord.
Acts 6:1-7
The early church experienced rapid growth, as we have already seen in this book. But rapid growth often brings problems and tensions with it and that is exactly what Luke shows us. Some say he paints an idealised picture of the early church but that just isn't so. Not only does he record the sin of Ananias and Sapphira but in this passage he opens for us an acute problem faced by the early church.
In Acts, we see the church warts and all! And, it could be said, we see Satan's third line of attack: having used persecution and deceit, he now tries to distract the early church.
1. The Problem
The acute problem faced by the church was twofold. Tensions arose over the way that food was distributed to the needy among the believers.
The church was made up at this stage of Jewish believers but of two different backgrounds. Some were Grecian Jews, that is Jews who had lived more in line with Greek culture; and there were Hebraic Jews, those who lives were more closely patterned on Hebrew culture.
Now, complaints were made by the Grecian Jews that their widows were being overlooked in the daily distribution of food. They felt aggrieved and marginalised by the others. And so they grumbled about it. The word 'complained' is the one that is used to describe the moaning of the Israelites in the desert in the OT. It is also the word Paul uses in Phil. 2:14.
Although they raise the issue in an inappropriate way, if there are problems in the church, they need to be raised and dealt with. One of the worst things to do is allow difficulties to fester. In many ways, it's no big deal: if there's a problem, let's sort it.
The problem here was real and needed to be handled. Those widows who were losing out were in genuine need and, as well as that, they perceived they were being overlooked because of their cultural background - they weren't part of the 'in crowd'.
How is this situation going to be handled? The twelve call the disciples together to sort it out. Clearly this will need to be managed well; if people have been overlooked, whatever system is being used to distribute the food has got to be modified. The question is, who will see to that?
The twelve assert that "It would not be right for us to neglect the ministry of the word to wait on tables". What are they really saying? Are they suggesting that this work is beneath their dignity? Are they suggesting that they should never be expected to do anything of this sort?
I don't think they are saying either of those things. What they are saying is that they need to give their primary attention to their primary calling. They aren't being snooty, they're trying to be faithful to God in using of their gifts. And their gifts pertain to the ministry of the word and the prayer that accompanies it.
There aren't apostles today but the same points can perhaps be made about the work of pastors and elders. The primary task to which the church calls pastors and elders is the ministry of the word and prayer. Now that ministry will not just be about teaching in public but in private and one-to-one too, along with the training of others.
What it will not include is what could be called 'social work'. Am I saying that a pastor should never call to see someone who is lonely or sick, except to share God's word? No, of course he should, as he is able to and as his other responsibilities allow. But what I am saying is that such work is not the dedicated responsibility of pastors and elders.
Whose work is it then? It is a whole church responsibility. In James 1:27 we read that "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress" as well as moral purity. That is something for every believer to work on. If someone is unwell, the pastor has a role to play, in seeking to bring encouragement and help from God's word, but there is a part for all of us to play in visiting the sick and lonely, in giving a helping hand when someone is in need. All God's people are ministers.
2. The Solution
If the twelve don't do this work, if pastors aren't called to sort things like this out, won't the problem just grow and spread? There should be no need for that. The twelve propose a solution that overcomes any expectation on the part of a church that the pastor should be the one who does everything and that overcomes a pastor's worry that if he doesn't hold the whole show together, everything will collapse.
The solution is, not only to see that God calls and equips all his people for service, but to appoint suitably qualified people to undertake specific tasks.
Although all are called to minister, not all have the ability or opportunity to do so. And some needs require a proper structure in order to be met. So the disciples tell the people to choose from among them seven men to whom they can hand this task over. It seems that they have been trying to do the work, in addition to their other responsibilities and perhaps that's why it's all gone to pot!
But notice what the qualifications for serving are. They don't mention organisational ability or a head for sums; they speak of spiritual character and wisdom. They will need to be men who will not be swayed by prejudice, who will also put the gospel first, who will be men of compassion and grace.
Beyond any skills we may posses and gifts we may want to exercise, these are always the primary requirements, whatever the job. It applies to pastors and elders; it applies to those called to share out the food equally.
3. The Outcome: Further Growth
We are all called to serve. Pastors and elders have particular work to do; they must not be hindered in that. Where other needs arise, we must each ask how we might contribute to meeting that need. And if it needs a dedicated solution, we need to appoint suitable people to the task.
What was the result of their suggestion? Seven men were chosen, and judging by their names they were all from the Grecian Jews. And they were authorised to do their work by the laying on of hands and prayed for.
And then, best of all, "the word of God spread. The number of disciples... increased rapidly". Are we eager for that? Then we must all play our part to the full, by God's grace, for his glory. May he help us to do so. Amen.
In Acts, we see the church warts and all! And, it could be said, we see Satan's third line of attack: having used persecution and deceit, he now tries to distract the early church.
1. The Problem
The acute problem faced by the church was twofold. Tensions arose over the way that food was distributed to the needy among the believers.
The church was made up at this stage of Jewish believers but of two different backgrounds. Some were Grecian Jews, that is Jews who had lived more in line with Greek culture; and there were Hebraic Jews, those who lives were more closely patterned on Hebrew culture.
Now, complaints were made by the Grecian Jews that their widows were being overlooked in the daily distribution of food. They felt aggrieved and marginalised by the others. And so they grumbled about it. The word 'complained' is the one that is used to describe the moaning of the Israelites in the desert in the OT. It is also the word Paul uses in Phil. 2:14.
Although they raise the issue in an inappropriate way, if there are problems in the church, they need to be raised and dealt with. One of the worst things to do is allow difficulties to fester. In many ways, it's no big deal: if there's a problem, let's sort it.
The problem here was real and needed to be handled. Those widows who were losing out were in genuine need and, as well as that, they perceived they were being overlooked because of their cultural background - they weren't part of the 'in crowd'.
How is this situation going to be handled? The twelve call the disciples together to sort it out. Clearly this will need to be managed well; if people have been overlooked, whatever system is being used to distribute the food has got to be modified. The question is, who will see to that?
The twelve assert that "It would not be right for us to neglect the ministry of the word to wait on tables". What are they really saying? Are they suggesting that this work is beneath their dignity? Are they suggesting that they should never be expected to do anything of this sort?
I don't think they are saying either of those things. What they are saying is that they need to give their primary attention to their primary calling. They aren't being snooty, they're trying to be faithful to God in using of their gifts. And their gifts pertain to the ministry of the word and the prayer that accompanies it.
There aren't apostles today but the same points can perhaps be made about the work of pastors and elders. The primary task to which the church calls pastors and elders is the ministry of the word and prayer. Now that ministry will not just be about teaching in public but in private and one-to-one too, along with the training of others.
What it will not include is what could be called 'social work'. Am I saying that a pastor should never call to see someone who is lonely or sick, except to share God's word? No, of course he should, as he is able to and as his other responsibilities allow. But what I am saying is that such work is not the dedicated responsibility of pastors and elders.
Whose work is it then? It is a whole church responsibility. In James 1:27 we read that "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress" as well as moral purity. That is something for every believer to work on. If someone is unwell, the pastor has a role to play, in seeking to bring encouragement and help from God's word, but there is a part for all of us to play in visiting the sick and lonely, in giving a helping hand when someone is in need. All God's people are ministers.
2. The Solution
If the twelve don't do this work, if pastors aren't called to sort things like this out, won't the problem just grow and spread? There should be no need for that. The twelve propose a solution that overcomes any expectation on the part of a church that the pastor should be the one who does everything and that overcomes a pastor's worry that if he doesn't hold the whole show together, everything will collapse.
The solution is, not only to see that God calls and equips all his people for service, but to appoint suitably qualified people to undertake specific tasks.
Although all are called to minister, not all have the ability or opportunity to do so. And some needs require a proper structure in order to be met. So the disciples tell the people to choose from among them seven men to whom they can hand this task over. It seems that they have been trying to do the work, in addition to their other responsibilities and perhaps that's why it's all gone to pot!
But notice what the qualifications for serving are. They don't mention organisational ability or a head for sums; they speak of spiritual character and wisdom. They will need to be men who will not be swayed by prejudice, who will also put the gospel first, who will be men of compassion and grace.
Beyond any skills we may posses and gifts we may want to exercise, these are always the primary requirements, whatever the job. It applies to pastors and elders; it applies to those called to share out the food equally.
3. The Outcome: Further Growth
We are all called to serve. Pastors and elders have particular work to do; they must not be hindered in that. Where other needs arise, we must each ask how we might contribute to meeting that need. And if it needs a dedicated solution, we need to appoint suitable people to the task.
What was the result of their suggestion? Seven men were chosen, and judging by their names they were all from the Grecian Jews. And they were authorised to do their work by the laying on of hands and prayed for.
And then, best of all, "the word of God spread. The number of disciples... increased rapidly". Are we eager for that? Then we must all play our part to the full, by God's grace, for his glory. May he help us to do so. Amen.
Acts 5:12-42
The opening paragraph (vv.12-16) shows us the continuing success enjoyed by the believers as the Lord worked through the apostles, attesting their words through signs and wonders.
The impact upon the crowds is considerable, although the scene is somewhat set for us by the fact that some would not identify with them because they were afraid. But others, both men and women, "believed in the Lord and were added to their number" (v.14).
God is clearly at work in power but, where that is so, as we've already seen, Satan is at work to stir up trouble for the Lord's people, seeking to hinder the work. The passage before us gives just such an incident and helps us to know how to handle opposition ourselves and how to pray for others.
1. Tied (vv.17-25)
The response of "the high priest and all his associates who were members of the party of the Sadducees" was to be filled with jealousy. And that jealousy expressed itself in the arrest of the apostles and their being tied-up in the public prison.
But they aren't in prison for long! The scene is almost comical when the Sanhedrin call for them to be brought to them. They aren't there! So where are they? Back speaking to the people. They were delivered in the night by the visit of an angel who gives them God's message: go on telling the people about this new life.
This release from prison through angelic intervention is, of course, of interest to us. But Luke doesn't make much of it. What really matters is not how God rescues his people but the reason why he does so - so that they might go on preaching the good news, testifying to the Lord Jesus.
He has many means at his disposal; some spectacular, others more mundane. But we must always keep our eye on the ball, which is the gospel of his grace and his purposes of salvation for a lost world.
Where the Lord's people are in chains or hindered in one way or another from preaching the gospel, we do well to remember that the Lord is able to deliver if he chooses to and, whatever happens, as Paul could say from his prison cell, "God's word is not chained!"
2. Tried (vv.26-39)
When found, the apostles are arrested and brought to the Sanhedrin and accused by the leaders of having disobeyed their word and of making them guilty of Jesus' death. The key points of this tense trial scene are the speeches made by Peter and the apostles and then by Gamaliel.
i) Peter's speech - The response made by Peter and the other apostles to the case against them by the Sanhedrin is very instructive to us in how to react to persecution.
They can no doubt see the fury in the eyes of their captors yet they do not for a moment consider trying to negotiate their way out of this by reaching some form of compromise ("We won't mention you leaders explicitly if you won't hurt us"). Rather, what they do is to remain entirely focussed on God and his purposes and allow those to dictate their actions.
In their speech, they highlight their desire to obey God above all else (vv.29,32). Their allegiance to him will colour their actions entirely. They will obey him as the God of their Fathers, who had raised his Son Jesus from the dead and who had given his Spirit to those who obey him. This is a pattern we can learn from.
Although Paul chose at times to use the law for protection, it was always for the sake of the gospel. Our response to opposition must have the gospel and obedience to God at its heart. Our witness and defence of the gospel needs to be, as Peter himself says, "with gentleness and respect" but also with a boldness that is ready to show the sinfulness of sin and the centrality of the gospel.
ii) Gamaliel's speech - The reaction to Peter's speech is fury and a desire to put the apostles to death. The persecution of the church is hotting up. This time it is the whole group of apostles who have been arrested; they are not simply warned but imprisoned and now are threatened with death. Having released his people from prison by angelic means, how will the Lord act now?
Through a surprising source. A Pharisee called Gamaliel gets up and, with the apostles put outside, advises the Sanhedrin on the situation. His advice is to do nothing against this new movement because history shows that if God isn't in it, it will come to nothing. But if he is with them...well, they'll find they're fighting against God himself!
Gamaliel is not a closet-believer, although his words seem to hint that he thinks that God may well be in this. Here we see that the God who can work through miracles also takes and uses anyone he chooses to help his people and the cause of the gospel, even someone possibly hostile to the gospel.
We should be careful that we do not rule out this possibility as we face difficulties ourselves and the church more widely. For example, in the debate on origins, not all the scientists who oppose the theory of evolution are Christians, not all who think that the universe has a Creator believe in him. The Lord is free, in his power and wisdom to use whoever he chooses to give help to his people and to advance the gospel.
3. Freed (vv.40-42)
The outcome is that Gamaliel's speech is persuasive enough for the Sanhedrin to let the apostles go - but not before they have them flogged (40 lashes minus 1). So they lost, then? Actually, no. What seems like a defeat to human sight can be a victory in the hands of God.
Didn't Jesus set the pattern in his death and say the same would be true for us? That's exactly what we see here as the apostles rejoice that they have been privileged to suffer for his sake.
And not only do they rejoice but they resume their ministry of telling others about Jesus, teaching the believers from home to home and reaching out to others daily in the temple courts.
The Sanhedrin thought they possessed real power, power that would allow them to bully the believers into submission. But real power belongs to the God who is able to fill his people with joy, even as the blood streams down their backs, and who can empower them for ongoing witness, even under threat of death.
The persecution has intensified but God has not been taken aback nor shown to be lacking in ability to rescue his people and to continue his work of rescuing men and women from the darkness. Whatever opposition we may encounter ourselves, however sorely oppressed the church worldwide is, the same is true today. Which is a cause for great rejoicing and redoubled efforts in preaching the good news about Jesus.
John Stott comments, "Persecution will refine the church but not destroy it. If it leads to prayer and praise, to an acknowledgement of the sovereignty of God and of solidarity with Christ in his sufferings, then - however painful - it may even be welcome." May the Lord help us to grasp that and to work out the implications for our lives. Amen.
The impact upon the crowds is considerable, although the scene is somewhat set for us by the fact that some would not identify with them because they were afraid. But others, both men and women, "believed in the Lord and were added to their number" (v.14).
God is clearly at work in power but, where that is so, as we've already seen, Satan is at work to stir up trouble for the Lord's people, seeking to hinder the work. The passage before us gives just such an incident and helps us to know how to handle opposition ourselves and how to pray for others.
1. Tied (vv.17-25)
The response of "the high priest and all his associates who were members of the party of the Sadducees" was to be filled with jealousy. And that jealousy expressed itself in the arrest of the apostles and their being tied-up in the public prison.
But they aren't in prison for long! The scene is almost comical when the Sanhedrin call for them to be brought to them. They aren't there! So where are they? Back speaking to the people. They were delivered in the night by the visit of an angel who gives them God's message: go on telling the people about this new life.
This release from prison through angelic intervention is, of course, of interest to us. But Luke doesn't make much of it. What really matters is not how God rescues his people but the reason why he does so - so that they might go on preaching the good news, testifying to the Lord Jesus.
He has many means at his disposal; some spectacular, others more mundane. But we must always keep our eye on the ball, which is the gospel of his grace and his purposes of salvation for a lost world.
Where the Lord's people are in chains or hindered in one way or another from preaching the gospel, we do well to remember that the Lord is able to deliver if he chooses to and, whatever happens, as Paul could say from his prison cell, "God's word is not chained!"
2. Tried (vv.26-39)
When found, the apostles are arrested and brought to the Sanhedrin and accused by the leaders of having disobeyed their word and of making them guilty of Jesus' death. The key points of this tense trial scene are the speeches made by Peter and the apostles and then by Gamaliel.
i) Peter's speech - The response made by Peter and the other apostles to the case against them by the Sanhedrin is very instructive to us in how to react to persecution.
They can no doubt see the fury in the eyes of their captors yet they do not for a moment consider trying to negotiate their way out of this by reaching some form of compromise ("We won't mention you leaders explicitly if you won't hurt us"). Rather, what they do is to remain entirely focussed on God and his purposes and allow those to dictate their actions.
In their speech, they highlight their desire to obey God above all else (vv.29,32). Their allegiance to him will colour their actions entirely. They will obey him as the God of their Fathers, who had raised his Son Jesus from the dead and who had given his Spirit to those who obey him. This is a pattern we can learn from.
Although Paul chose at times to use the law for protection, it was always for the sake of the gospel. Our response to opposition must have the gospel and obedience to God at its heart. Our witness and defence of the gospel needs to be, as Peter himself says, "with gentleness and respect" but also with a boldness that is ready to show the sinfulness of sin and the centrality of the gospel.
ii) Gamaliel's speech - The reaction to Peter's speech is fury and a desire to put the apostles to death. The persecution of the church is hotting up. This time it is the whole group of apostles who have been arrested; they are not simply warned but imprisoned and now are threatened with death. Having released his people from prison by angelic means, how will the Lord act now?
Through a surprising source. A Pharisee called Gamaliel gets up and, with the apostles put outside, advises the Sanhedrin on the situation. His advice is to do nothing against this new movement because history shows that if God isn't in it, it will come to nothing. But if he is with them...well, they'll find they're fighting against God himself!
Gamaliel is not a closet-believer, although his words seem to hint that he thinks that God may well be in this. Here we see that the God who can work through miracles also takes and uses anyone he chooses to help his people and the cause of the gospel, even someone possibly hostile to the gospel.
We should be careful that we do not rule out this possibility as we face difficulties ourselves and the church more widely. For example, in the debate on origins, not all the scientists who oppose the theory of evolution are Christians, not all who think that the universe has a Creator believe in him. The Lord is free, in his power and wisdom to use whoever he chooses to give help to his people and to advance the gospel.
3. Freed (vv.40-42)
The outcome is that Gamaliel's speech is persuasive enough for the Sanhedrin to let the apostles go - but not before they have them flogged (40 lashes minus 1). So they lost, then? Actually, no. What seems like a defeat to human sight can be a victory in the hands of God.
Didn't Jesus set the pattern in his death and say the same would be true for us? That's exactly what we see here as the apostles rejoice that they have been privileged to suffer for his sake.
And not only do they rejoice but they resume their ministry of telling others about Jesus, teaching the believers from home to home and reaching out to others daily in the temple courts.
The Sanhedrin thought they possessed real power, power that would allow them to bully the believers into submission. But real power belongs to the God who is able to fill his people with joy, even as the blood streams down their backs, and who can empower them for ongoing witness, even under threat of death.
The persecution has intensified but God has not been taken aback nor shown to be lacking in ability to rescue his people and to continue his work of rescuing men and women from the darkness. Whatever opposition we may encounter ourselves, however sorely oppressed the church worldwide is, the same is true today. Which is a cause for great rejoicing and redoubled efforts in preaching the good news about Jesus.
John Stott comments, "Persecution will refine the church but not destroy it. If it leads to prayer and praise, to an acknowledgement of the sovereignty of God and of solidarity with Christ in his sufferings, then - however painful - it may even be welcome." May the Lord help us to grasp that and to work out the implications for our lives. Amen.
Acts 4:32 - 5:11
1. A summary of sweetness: a sharing community
Studded throughout Acts are summaries of the life and experiences of the early church (as we've seen in 2:42ff). Here Luke again writes of the quality of life that the early church shared in together. He highlights in particular their attitude and actions in caring for each other.
"All the believers were one in heart and mind". There was a sympathy between them that was very strong indeed, and all the more remarkable given their diverse backgrounds. And that oneness worked itself out in a particular approach to the needs that arose among them: "No one claimed that any of his possessions was his own, but they shared everything they had."
What that meant in practice was that "From time to time those who owned lands or houses sold them, brought the money from the sales and put it at the apostles' feet, and it was distributed to anyone as he had need." They didn't pool their resources in a communal life but they did put their resources at the disposal of others. The upshot was that "There were no needy persons among them".
Here is Christian love and fellowship at work in very down to earth ways. Love is not just a word, it is affection and attitude that expresses itself in deeds. Fellowship is not just a feeling; it is a genuine sharing in life together.
Now, notice what Luke says of their life together in v.33 - "With great power the apostles continued to testify to the resurrection of the lord Jesus and great grace was upon them all". The shared life of the community created the conditions in which the apostles ministered in power and which God was pleased to bless.
That isn't saying that our obedience can somehow earn God's blessing; it is, however, saying that there is a clear connection between the two.
The Lord is pleased to use us and make us a blessing when we seek to live out our faith with genuine sacrificial love for each other.
Does that mean where his blessing seems to be absent that we have the reason why? Not exactly; the issue is much more complex than that, but we do need to say that if the cap fits...
The early church is a prime example of how we are to live as the Lord's people. We are not called to emulate their practices but we must imbibe the principles and live them out with joy.
2. From prime example to crime example
Luke gives a prime example of this kind of action in Joseph of Cyprus, who the apostles nicknamed Barnabas. But in the verses that follow, we go from prime example to crime example with Ananias and Sapphira. Their deceit shows the squalid nature of the sin that lurks in our hearts and the very real spiritual battle that the church faces.
The incident is solemn and sobering. It's the kind of passage we may wish wasn't there because it is so painful as we see something of our own hearts there. But, in experiencing the pain of conviction, we need to remember that the Lord "does not willingly bring affliction or grief to the children of men" and that he "disciplines those he loves". It is with such assurances that we approach this passage.
i) Their sin & what it shows - Ananias and Sapphira were clearly motivated by greed but their sin is more complex than that. In a context where there is openness and generosity, they want to be well though of but without feeling the pain of sacrificial giving. And that leads them into the depths of deceit, which Peter sees as the heart of their crime. They "lied".
But what is especially notable is that he describes them as having "lied to the Holy Spirit". Their sin was not that they had failed to be as honest to their brothers and sisters as was humanly possible; rather, they had deliberately chosen to lie and deceive the Lord's people and so they had lied to the Lord himself.
This is a salutary reminder to us of the wretched state of our hearts, even when we have become Christians, and the ease with which we may fall into sin. We do well to remember Paul's words to the church at Corinth: "If you think you are standing firm, be careful that you don't fall!" (1 Cor. 10:12).
What this also shows us is the intent of Satan to wreck the life of the church. He is behind this act of deceit, although that doesn't mean Ananias and Sapphira are simply victims. The church is always involved in an intense spiritual battle. At times, that battle takes the form of persecution from outside, as we saw in chapter 4; at other times, it takes the form of sin within the church of Jesus Christ.
ii) God's judgement on their sin - If the mere fact of their sin is sobering, what happened next is even more so. Using Peter to deliver his message, the Lord pronounced sentence on them for their sin and both Ananias and Sapphira lose their lives.
This perhaps feels quite unexpected to us, almost unreal. We may feel this to be 'over-the-top'. But what we are failing to grasp is the awesome nature of God and his holiness and the squalid, disgusting nature of sin. All sin is worthy of the most terrible judgement. And our sin is no different, in essence, to what we see here.
God hates sin far more than we realise. And he is far less prepared to tolerate it in the lives of his people than we realise, too.
Immediate action as we have here may not be the norm but no sin is trivial and all sin damages the life of God's people. Of course we need to bear in mind that this was premeditated, calculated sin; it wasn't a 'heat of the moment' issue. But in recognising that we must not lose sight of God's intense hatred of sin.
Were A&S really the Lord's people? Can Satan fill the hearts of believers in this way? There doesn't seem to be anything here to suggest they were not Christians. And in terms of Satan's schemes, what Peter is saying is that Satan has tempted them, he has made them dare to do such a thing. It is sadly true that we can fall prey to his schemes. That's why we need to be wise to them.
iii) The impact on others - That this was not an everyday event is clear from the impact it made on others. All who heard of it were seized with great fear. There was a realisation of God's power and awful majesty; there was a conscious awareness of the state of their own hearts. Perhaps many said, 'There but for the grace of God go I'.
It should have a similar impact upon us too. It should encourage a true fear of God that leads to godlier lives. When we speak of fear, a passage like this is not meant to terrorise us but to tenderise us, to soften our hard hearts, to humble us, to impress upon us again the intense and immense holiness of our God.
The summary at the end of chapter 4 shows something of the powerful presence of God among his people in blessing. That same powerful presence is seen here is judgement. We may long to know more of God's presence in our lives; there is nothing greater that we could long for. If that is our desire, we must be prepared to face the cost too and be ready to humble ourselves before the Lord.
Studded throughout Acts are summaries of the life and experiences of the early church (as we've seen in 2:42ff). Here Luke again writes of the quality of life that the early church shared in together. He highlights in particular their attitude and actions in caring for each other.
"All the believers were one in heart and mind". There was a sympathy between them that was very strong indeed, and all the more remarkable given their diverse backgrounds. And that oneness worked itself out in a particular approach to the needs that arose among them: "No one claimed that any of his possessions was his own, but they shared everything they had."
What that meant in practice was that "From time to time those who owned lands or houses sold them, brought the money from the sales and put it at the apostles' feet, and it was distributed to anyone as he had need." They didn't pool their resources in a communal life but they did put their resources at the disposal of others. The upshot was that "There were no needy persons among them".
Here is Christian love and fellowship at work in very down to earth ways. Love is not just a word, it is affection and attitude that expresses itself in deeds. Fellowship is not just a feeling; it is a genuine sharing in life together.
Now, notice what Luke says of their life together in v.33 - "With great power the apostles continued to testify to the resurrection of the lord Jesus and great grace was upon them all". The shared life of the community created the conditions in which the apostles ministered in power and which God was pleased to bless.
That isn't saying that our obedience can somehow earn God's blessing; it is, however, saying that there is a clear connection between the two.
The Lord is pleased to use us and make us a blessing when we seek to live out our faith with genuine sacrificial love for each other.
Does that mean where his blessing seems to be absent that we have the reason why? Not exactly; the issue is much more complex than that, but we do need to say that if the cap fits...
The early church is a prime example of how we are to live as the Lord's people. We are not called to emulate their practices but we must imbibe the principles and live them out with joy.
2. From prime example to crime example
Luke gives a prime example of this kind of action in Joseph of Cyprus, who the apostles nicknamed Barnabas. But in the verses that follow, we go from prime example to crime example with Ananias and Sapphira. Their deceit shows the squalid nature of the sin that lurks in our hearts and the very real spiritual battle that the church faces.
The incident is solemn and sobering. It's the kind of passage we may wish wasn't there because it is so painful as we see something of our own hearts there. But, in experiencing the pain of conviction, we need to remember that the Lord "does not willingly bring affliction or grief to the children of men" and that he "disciplines those he loves". It is with such assurances that we approach this passage.
i) Their sin & what it shows - Ananias and Sapphira were clearly motivated by greed but their sin is more complex than that. In a context where there is openness and generosity, they want to be well though of but without feeling the pain of sacrificial giving. And that leads them into the depths of deceit, which Peter sees as the heart of their crime. They "lied".
But what is especially notable is that he describes them as having "lied to the Holy Spirit". Their sin was not that they had failed to be as honest to their brothers and sisters as was humanly possible; rather, they had deliberately chosen to lie and deceive the Lord's people and so they had lied to the Lord himself.
This is a salutary reminder to us of the wretched state of our hearts, even when we have become Christians, and the ease with which we may fall into sin. We do well to remember Paul's words to the church at Corinth: "If you think you are standing firm, be careful that you don't fall!" (1 Cor. 10:12).
What this also shows us is the intent of Satan to wreck the life of the church. He is behind this act of deceit, although that doesn't mean Ananias and Sapphira are simply victims. The church is always involved in an intense spiritual battle. At times, that battle takes the form of persecution from outside, as we saw in chapter 4; at other times, it takes the form of sin within the church of Jesus Christ.
ii) God's judgement on their sin - If the mere fact of their sin is sobering, what happened next is even more so. Using Peter to deliver his message, the Lord pronounced sentence on them for their sin and both Ananias and Sapphira lose their lives.
This perhaps feels quite unexpected to us, almost unreal. We may feel this to be 'over-the-top'. But what we are failing to grasp is the awesome nature of God and his holiness and the squalid, disgusting nature of sin. All sin is worthy of the most terrible judgement. And our sin is no different, in essence, to what we see here.
God hates sin far more than we realise. And he is far less prepared to tolerate it in the lives of his people than we realise, too.
Immediate action as we have here may not be the norm but no sin is trivial and all sin damages the life of God's people. Of course we need to bear in mind that this was premeditated, calculated sin; it wasn't a 'heat of the moment' issue. But in recognising that we must not lose sight of God's intense hatred of sin.
Were A&S really the Lord's people? Can Satan fill the hearts of believers in this way? There doesn't seem to be anything here to suggest they were not Christians. And in terms of Satan's schemes, what Peter is saying is that Satan has tempted them, he has made them dare to do such a thing. It is sadly true that we can fall prey to his schemes. That's why we need to be wise to them.
iii) The impact on others - That this was not an everyday event is clear from the impact it made on others. All who heard of it were seized with great fear. There was a realisation of God's power and awful majesty; there was a conscious awareness of the state of their own hearts. Perhaps many said, 'There but for the grace of God go I'.
It should have a similar impact upon us too. It should encourage a true fear of God that leads to godlier lives. When we speak of fear, a passage like this is not meant to terrorise us but to tenderise us, to soften our hard hearts, to humble us, to impress upon us again the intense and immense holiness of our God.
The summary at the end of chapter 4 shows something of the powerful presence of God among his people in blessing. That same powerful presence is seen here is judgement. We may long to know more of God's presence in our lives; there is nothing greater that we could long for. If that is our desire, we must be prepared to face the cost too and be ready to humble ourselves before the Lord.
Acts 4:23-31
The church of the 1st century experienced opposition and persecution. The same is true of the church of the 21st century. How should we understand persecution? How should we handle it? The example of the early church is very helpful.
When Peter and John returned with the threats of the elders ringing in their ears and reported what had been said to them, the response of the believers was to raise their voices together in prayer to God. They didn't scatter out of fear, but together they sought God. Here we see both the value of community and the comfort of being able to call on God.
But what exactly did they pray? Let me mention 4 things.
1. God the Creator
The first part of their prayer addresses God as the Creator of all things. Some don't see much of a connection between this and the rest of the prayer and assume it was simply a standard way of praying for them. But that is to miss something vital about prayer and about persecution.
They raised their voices to the God who had made all things. They were in a situation where creatures were trying to oppose the will of the Creator. We need to grasp that as being truly terrible. Our lack of outrage at the Creator being opposed shows us what a low view of God we have.
The Bible's teaching of God as Creator is fundamental to understanding history and the whole existence of the church. It is the Creator who sends his Son to rescue his creatures from their sin. Creation is at the heart of who God is and what he does. It's not by accident that the Bible starts with creation and ends with new creation!
2. God, the Bible & the Messiah
The next aspect of their prayer that is noteworthy is the way they understand their situation from the scriptures. Before we see what they referred to, it's vital to learn from what they did. It isn't just that the scriptures would hold some answers for them, but that they saw their situation as being in continuity with the great history and storyline of the Bible. They knew that they were those "on whom the fulfilment of the ages has come" (1 Cor. 10:11).
We need to approach our understanding of life from this perspective. There is a continuity in our experience that stretches back into the OT and the eternal plans of God. It isn't just that we go through similar experiences but that we share the same story. It is vital to grasp that if we are to react aright to what happens to us.
In terms of detail, they quote from Psalm 2 which speaks of the rulers and peoples taking their stand against the Lord and against his King. Originally, it referred to Israel suffering at the hands of the nations but it always spoke of more than that. These early believers saw how it ultimately relates to Jesus and his treatment by the Jews and Romans.
This is the big picture that explains why they themselves are being persecuted. It is for this reason that Peter, in his first letter, says to persecuted Christians, "Do not be surprised at the painful trial you are suffering as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ." (1 Peter 4:12,13).
Our sufferings are of a piece with those of Jesus. The church is oppressed because of its relationship with the Messiah. This isn't something that can be avoided; in fact, Jesus himself encourages us to "rejoice and be glad because great is your reward in heaven" (Mt. 5:12). Beyond the pain, we are to behold the glory.
3. God in Control
Not only do they grasp why they are suffering, they are also confident that God is with them in their suffering, that he is in control and is able to bring good out of what they suffer. Recalling what happened to Jesus they recognise that "They did what your power and will had decided beforehand should happen" (v.28). The cross was not an accident.
Did that mean the Jews and Romans were not guilty of their sin? No, they would have to answer for that. What it does say is that, even when evil seems to triumph, God is still in control and can and will forward his own plans through such times. It's not that he just about manages to hold things together but that he is so powerful he can use it to his ends.
Shouldn't this give us great encouragement in our own day, for the church in this country and for the church worldwide? These are dark days and there is much raging against the Lord and his Christ but he remains as the supreme sovereign of all. That is true in terms of the large affairs of nations; it is also true in terms of the details of our own small lives.
4. Praying for Boldness
Knowing that God is sovereign and can bring to nothing what men plan, presumably they will pray for protection and peace? Certainly Paul tells Timothy that we should pray for these things (1 Tim. 2:1,2). That is no doubt included when they ask the Lord to "consider their threats" (v.29).
But the burden of their request is for God to work in power, giving them boldness to go on speaking, despite the threats, and for the Lord Jesus to be glorified and honoured as they do so. Here are people who value, above their own comfort, the glory of God in the gospel of his Son. Yes, they are asking for protection but beyond that they are praying for blessing on what they will speak.
They clearly know their own frailty and so pray for boldness. In his letters, Paul also regularly asks for this. Threats worry us, we have fears and concerns and can often buckle under them. But when our heart's delight is God and his glory, we will pray for a boldness of lip and life that will bring honour to Jesus.
We should also notice that they ask God to perform miracles and to accompany their ministry with signs and wonders. Is that something we should make a part of our praying today? Some would urge us to do so but we need to consider their prayer in the wider context of the place of miracles in the book of Acts and the experience of the early church.
We don't have time to enlarge particularly on this so what I want to do is recommend something that John Stott has written in his commentary on Acts. Responding to claims that signs and wonder should be a normal part of church life today and are indispensable for the progress of the gospel, Stott makes three key points: Sings and wonders were not the main secret of church growth in Acts; they were not an everyday part of church life but were exceptional; they were substantially different to much of what is claimed today.
The great concern of the early church was for Jesus to be authenticated and honoured. That must be our great concern too. If the Lord chooses to do that at times through signs and wonders, we must be open to that but without making it an unrealistic expectation.
Conclusion: God's Amen
As we close, let's notice how the Lord responded to their prayer. He did so by uttering his own 'Amen!' , shaking the building and filling them with his Spirit to boldly proclaim the word. He delights to answer prayer that has, at its heart, a concern for his glory in the gospel. Let's pray like that too.
When Peter and John returned with the threats of the elders ringing in their ears and reported what had been said to them, the response of the believers was to raise their voices together in prayer to God. They didn't scatter out of fear, but together they sought God. Here we see both the value of community and the comfort of being able to call on God.
But what exactly did they pray? Let me mention 4 things.
1. God the Creator
The first part of their prayer addresses God as the Creator of all things. Some don't see much of a connection between this and the rest of the prayer and assume it was simply a standard way of praying for them. But that is to miss something vital about prayer and about persecution.
They raised their voices to the God who had made all things. They were in a situation where creatures were trying to oppose the will of the Creator. We need to grasp that as being truly terrible. Our lack of outrage at the Creator being opposed shows us what a low view of God we have.
The Bible's teaching of God as Creator is fundamental to understanding history and the whole existence of the church. It is the Creator who sends his Son to rescue his creatures from their sin. Creation is at the heart of who God is and what he does. It's not by accident that the Bible starts with creation and ends with new creation!
2. God, the Bible & the Messiah
The next aspect of their prayer that is noteworthy is the way they understand their situation from the scriptures. Before we see what they referred to, it's vital to learn from what they did. It isn't just that the scriptures would hold some answers for them, but that they saw their situation as being in continuity with the great history and storyline of the Bible. They knew that they were those "on whom the fulfilment of the ages has come" (1 Cor. 10:11).
We need to approach our understanding of life from this perspective. There is a continuity in our experience that stretches back into the OT and the eternal plans of God. It isn't just that we go through similar experiences but that we share the same story. It is vital to grasp that if we are to react aright to what happens to us.
In terms of detail, they quote from Psalm 2 which speaks of the rulers and peoples taking their stand against the Lord and against his King. Originally, it referred to Israel suffering at the hands of the nations but it always spoke of more than that. These early believers saw how it ultimately relates to Jesus and his treatment by the Jews and Romans.
This is the big picture that explains why they themselves are being persecuted. It is for this reason that Peter, in his first letter, says to persecuted Christians, "Do not be surprised at the painful trial you are suffering as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ." (1 Peter 4:12,13).
Our sufferings are of a piece with those of Jesus. The church is oppressed because of its relationship with the Messiah. This isn't something that can be avoided; in fact, Jesus himself encourages us to "rejoice and be glad because great is your reward in heaven" (Mt. 5:12). Beyond the pain, we are to behold the glory.
3. God in Control
Not only do they grasp why they are suffering, they are also confident that God is with them in their suffering, that he is in control and is able to bring good out of what they suffer. Recalling what happened to Jesus they recognise that "They did what your power and will had decided beforehand should happen" (v.28). The cross was not an accident.
Did that mean the Jews and Romans were not guilty of their sin? No, they would have to answer for that. What it does say is that, even when evil seems to triumph, God is still in control and can and will forward his own plans through such times. It's not that he just about manages to hold things together but that he is so powerful he can use it to his ends.
Shouldn't this give us great encouragement in our own day, for the church in this country and for the church worldwide? These are dark days and there is much raging against the Lord and his Christ but he remains as the supreme sovereign of all. That is true in terms of the large affairs of nations; it is also true in terms of the details of our own small lives.
4. Praying for Boldness
Knowing that God is sovereign and can bring to nothing what men plan, presumably they will pray for protection and peace? Certainly Paul tells Timothy that we should pray for these things (1 Tim. 2:1,2). That is no doubt included when they ask the Lord to "consider their threats" (v.29).
But the burden of their request is for God to work in power, giving them boldness to go on speaking, despite the threats, and for the Lord Jesus to be glorified and honoured as they do so. Here are people who value, above their own comfort, the glory of God in the gospel of his Son. Yes, they are asking for protection but beyond that they are praying for blessing on what they will speak.
They clearly know their own frailty and so pray for boldness. In his letters, Paul also regularly asks for this. Threats worry us, we have fears and concerns and can often buckle under them. But when our heart's delight is God and his glory, we will pray for a boldness of lip and life that will bring honour to Jesus.
We should also notice that they ask God to perform miracles and to accompany their ministry with signs and wonders. Is that something we should make a part of our praying today? Some would urge us to do so but we need to consider their prayer in the wider context of the place of miracles in the book of Acts and the experience of the early church.
We don't have time to enlarge particularly on this so what I want to do is recommend something that John Stott has written in his commentary on Acts. Responding to claims that signs and wonder should be a normal part of church life today and are indispensable for the progress of the gospel, Stott makes three key points: Sings and wonders were not the main secret of church growth in Acts; they were not an everyday part of church life but were exceptional; they were substantially different to much of what is claimed today.
The great concern of the early church was for Jesus to be authenticated and honoured. That must be our great concern too. If the Lord chooses to do that at times through signs and wonders, we must be open to that but without making it an unrealistic expectation.
Conclusion: God's Amen
As we close, let's notice how the Lord responded to their prayer. He did so by uttering his own 'Amen!' , shaking the building and filling them with his Spirit to boldly proclaim the word. He delights to answer prayer that has, at its heart, a concern for his glory in the gospel. Let's pray like that too.
Acts 4:12
We're used to people seeking high office making very great claims about themselves. We're also used to people who are trying to sell us things making great claims for their products: 'It'll change the way you live!' - when in truth all it does is change your bank balance!
But doesn't the same thing happen in religion too? They all make great claims. Who are you to believe? Is it just a case of picking the one you think will suit you best? Or is there one that is right?
In the Bible, and in this passage, a great claim is made, an exclusive claim. It tells us that salvation is found in no one other than Jesus. Let's see what this great claim is all about.
1. It's about 'Salvation'
But what is this 'salvation'? Is it just a mystical religious experience that some people claim to have had? Is it 'getting religion'? Is it just a state of mind that makes a person happy?
In this scene in Acts 3,4, a cripple has just been healed. The word 'salvation' is used about that healing in v.9. So 'salvation' means 'healing'? Yes, but it means more than that.
When Peter speaks to the crowd following the healing of this man, to tells them of what God has promised to do through Jesus (3:19-21). There we see 3 aspects of salvation that are illustrated in the healing of the crippled man:
- Salvation means the blotting out of sin (v.19a) - i.e. forgiveness by God.
- Salvation involves spiritual refreshment (v.19b) - i.e. relief, rest & peace with God.
- Salvation involves this world being restored (v.21)
Those 3 aspects of salvation are illustrated in the healing of the cripple: Why is there disease and sickness in the world? Because of sin. When the man is healed, you see a man who knows he is forgiven and made right with God. Here now is someone who is refreshed in his relationship with God and someone whose body bears witness to the promise of God that through Jesus this broken world is going to be restored.
Here is salvation: not a state of mind or a new hobby or some mystical experience for those of a religious bent, but God acting to bring forgiveness and healing and blessing into this broken, sinful world.
2. Salvation - found in no-one else
Now the great claim says that this salvation, this great deliverance, this healing for a broken world, this forgiveness full & free, is found in no-one else.
What a claim that is! It is saying that the only hope for the whole world is found in Jesus and in Jesus alone. No other religion can bring this salvation, nor any system of thought, nor any efforts of man's part, nor all the policies and actions of politicians.
Many react to this claim by saying it is arrogant beyond belief. Maybe that's your response too. But this is the message of the bible, from beginning to end: there is only one true God, he has revealed himself in Jesus Christ his Son and through him he has made a way of escape for people in every place, in every age.
Now, that may sound to you, to many others, like arrogance and bigotry. But the claim is substantiated in what we read in the Bible and in this verse we're looking at. Let's see how the claim is backed up.
3. Why salvation is found in no-one else: for there is no other name under heaven given to men by which we must be saved
i) There is no other name - that sounds quite strange to our ears. What does it mean?
In Bible times, as well as since then, names were used to describe who and what you were. For example, in England, Mr Cooper was a barrel maker, Mr Smith worked with iron and Mr Baker was your bread man!
So too with Jesus. Salvation is firmly tied to who he is and what he has done. And in this passage we're told a number of very important things about this Jesus which show why salvation is found in no-one else.
- Jesus Christ of Nazareth (4:10) - a real man
- A prophet (3:22) - he spoke from God
- Holy and Righteous (3:14) - his life was blameless; he is qualified to take the place of others
- The Christ (3:20) - the one sent by God to rescue his people, with all the power of God
- The offspring of Abraham (3:25) - the one through whom God's promise to bless the whole world would come true
- The author of life (3:15) - the Creator and the one who gives eternal life
- The servant of God (3:13,26) - the one sent to God to suffer in the place of others (cf. Is 53) so that they might be forgiven and made new.
That is quite a list of qualifications. But how do you know it's true? Wasn't he just a failed Messiah, put to death on a cross, rejected by his own people?
Yes, that is so. In fact, Peter reminds the people of that (3:14) but he is also clear and strong on this point: God showed that Jesus was his Son, his promised Saviour, for the whole world, by raising him from the dead (3:15). They had rejected him but God had accepted him and his work.
It is the God who made us and all things who came personally into this world in Jesus Christ to save us, to make a way back from our rebellion, from our shame. Jesus is the way, the only way, to God, because he is the one effective sacrifice for sin. And God has shown that by raising him to new life.
ii) You need to respond to this claim - Such a claim is vast in its scope and compelling in its call to us. There is no other way of escape. But God, the one we have offended, has made it possible for us to be saved. He has given this name to men and women for their blessing.
How do you come to share in this wonderful blessing? By repenting of your sin (3:19) and putting your trust in Jesus alone (3:16). It means taking God at his word.
And as you do so you will prove the glory and the power and the wonder of this amazing claim. It isn't arrogance; it isn't bigotry. It's the love and mercy and grace of God. Please turn and trust.
But doesn't the same thing happen in religion too? They all make great claims. Who are you to believe? Is it just a case of picking the one you think will suit you best? Or is there one that is right?
In the Bible, and in this passage, a great claim is made, an exclusive claim. It tells us that salvation is found in no one other than Jesus. Let's see what this great claim is all about.
1. It's about 'Salvation'
But what is this 'salvation'? Is it just a mystical religious experience that some people claim to have had? Is it 'getting religion'? Is it just a state of mind that makes a person happy?
In this scene in Acts 3,4, a cripple has just been healed. The word 'salvation' is used about that healing in v.9. So 'salvation' means 'healing'? Yes, but it means more than that.
When Peter speaks to the crowd following the healing of this man, to tells them of what God has promised to do through Jesus (3:19-21). There we see 3 aspects of salvation that are illustrated in the healing of the crippled man:
- Salvation means the blotting out of sin (v.19a) - i.e. forgiveness by God.
- Salvation involves spiritual refreshment (v.19b) - i.e. relief, rest & peace with God.
- Salvation involves this world being restored (v.21)
Those 3 aspects of salvation are illustrated in the healing of the cripple: Why is there disease and sickness in the world? Because of sin. When the man is healed, you see a man who knows he is forgiven and made right with God. Here now is someone who is refreshed in his relationship with God and someone whose body bears witness to the promise of God that through Jesus this broken world is going to be restored.
Here is salvation: not a state of mind or a new hobby or some mystical experience for those of a religious bent, but God acting to bring forgiveness and healing and blessing into this broken, sinful world.
2. Salvation - found in no-one else
Now the great claim says that this salvation, this great deliverance, this healing for a broken world, this forgiveness full & free, is found in no-one else.
What a claim that is! It is saying that the only hope for the whole world is found in Jesus and in Jesus alone. No other religion can bring this salvation, nor any system of thought, nor any efforts of man's part, nor all the policies and actions of politicians.
Many react to this claim by saying it is arrogant beyond belief. Maybe that's your response too. But this is the message of the bible, from beginning to end: there is only one true God, he has revealed himself in Jesus Christ his Son and through him he has made a way of escape for people in every place, in every age.
Now, that may sound to you, to many others, like arrogance and bigotry. But the claim is substantiated in what we read in the Bible and in this verse we're looking at. Let's see how the claim is backed up.
3. Why salvation is found in no-one else: for there is no other name under heaven given to men by which we must be saved
i) There is no other name - that sounds quite strange to our ears. What does it mean?
In Bible times, as well as since then, names were used to describe who and what you were. For example, in England, Mr Cooper was a barrel maker, Mr Smith worked with iron and Mr Baker was your bread man!
So too with Jesus. Salvation is firmly tied to who he is and what he has done. And in this passage we're told a number of very important things about this Jesus which show why salvation is found in no-one else.
- Jesus Christ of Nazareth (4:10) - a real man
- A prophet (3:22) - he spoke from God
- Holy and Righteous (3:14) - his life was blameless; he is qualified to take the place of others
- The Christ (3:20) - the one sent by God to rescue his people, with all the power of God
- The offspring of Abraham (3:25) - the one through whom God's promise to bless the whole world would come true
- The author of life (3:15) - the Creator and the one who gives eternal life
- The servant of God (3:13,26) - the one sent to God to suffer in the place of others (cf. Is 53) so that they might be forgiven and made new.
That is quite a list of qualifications. But how do you know it's true? Wasn't he just a failed Messiah, put to death on a cross, rejected by his own people?
Yes, that is so. In fact, Peter reminds the people of that (3:14) but he is also clear and strong on this point: God showed that Jesus was his Son, his promised Saviour, for the whole world, by raising him from the dead (3:15). They had rejected him but God had accepted him and his work.
It is the God who made us and all things who came personally into this world in Jesus Christ to save us, to make a way back from our rebellion, from our shame. Jesus is the way, the only way, to God, because he is the one effective sacrifice for sin. And God has shown that by raising him to new life.
ii) You need to respond to this claim - Such a claim is vast in its scope and compelling in its call to us. There is no other way of escape. But God, the one we have offended, has made it possible for us to be saved. He has given this name to men and women for their blessing.
How do you come to share in this wonderful blessing? By repenting of your sin (3:19) and putting your trust in Jesus alone (3:16). It means taking God at his word.
And as you do so you will prove the glory and the power and the wonder of this amazing claim. It isn't arrogance; it isn't bigotry. It's the love and mercy and grace of God. Please turn and trust.
Acts 3:1 - 4:21
Luke is writing up something of the history of the early church. He is providing details for Theophilus to encourage him in his faith. Living in the Roman world of the day, he needs to know that Jesus is the authentic Saviour and that all the opposition of the Roman empire does not invalidate him. Our needs today are very similar.
The events of these chapters contribute towards both those ends as Luke described another mighty work and the mighty word that follows it and the reaction to it.
1. The Event: A Healed Man (3:1-10)
The incident begins with Peter and John making their way to the temple. In common with the other believers, they still worshipped at the temple at this time. This may seem strange to us but what could be more natural for them than to worship the living God, at his temple, as those who had trusted in Jesus as the Messiah, the true temple? In time, because of growing opposition and to prevent confusion, they no longer worshipped at the temple. But for now it was what they did.
Their trip proved to be extremely important for the progress of the gospel in those early days. They met a beggar and their encounter led to his being healed and leaping for joy. All the people were amazed since they knew the man and his hopeless condition.
As with the day of Pentecost, the apostles are again at the centre of a scene that produces amazement and perplexity. How is it to be explained and what impact should it have on us? Peter's speech that follows explains all for us
2. The Explanation: God's Plan; God's Man (3:11-26)
Peter's explanation emphasises certain key themes:
i) The miracle has not been accomplished by their power or godliness! Although there were many similarities in the miracle with what Jesus did (a word & instant healing), the attention should not be on them but on God and the Lord Jesus Christ.
Were they not godly men? Yes. Were they powerful? As God enabled them, yes. But they did not attribute what happened to their own power or godliness. It was all down to Jesus and the power that comes through faith in him. The miracle has parallels with the works of Jesus but the focus is clearly put on Jesus and his power, not on the apostles.
Should we seek to be prayerful and godly people? Of course. Is that vital to the success of the gospel? Yes; God has said that he will honour those who honour him. Will our prayers and godliness be the reason why others are saved? No!
It always comes back to the grace and mercy of God and his power in salvation. If he is pleased to bless the work and we see people being saved and built up in their faith, the credit and the glory belongs entirely to him.
ii) This miracle points to the fulfilling of the ancient promises of God. And those promises have been fulfilled through the life, death and resurrection of Jesus. He is described by Peter is the most glowing terms: he is God's servant (Isaiah's Servant Songs); he is the Holy and Righteous One, the Author of Life, the Christ, the ultimate Prophet.
Although we've made this point before, I think we need to stress the fact that the early church, in its life and witness, was profoundly centred upon Jesus. Their was a Christianity that was not in name only. The Lord Jesus and his cross of shame were at the heart of all they did and all they proclaimed. They would allow no other to take his place.
In our thinking of what it means to be a Christian, where does Jesus figure? Is he the one who gets us in and then we move on? Or do we major on him and give him the supremacy in all things? The early church lived and grew by its emphasis upon Jesus. We need to make sure we have the same emphasis.
iii) Peter stresses their guilt in crucifying Jesus, even though they had done so in ignorance. As in our law, ignorance is not a defence before God.
Having exposed their guilt, he calls them to repent and receive God's blessing through faith in Jesus. Unless they do so, they will be cut off. There is no hope except in him.
Have you grasped that? Then have you responded by turning from sin and trusting Jesus? He is the only hope. The answer to the problems of this world does not lie in money but in the grace of God freely available in the Lord Jesus.
3. Effect: Growing Numbers; Growing Opposition (4:1-22)
Peter's speech was another powerful presentation of the gospel. Its effect was twofold:
i) More conversions - "Many who heard the message believed, and the number of the men grew to about five thousand" (4:4). What amazing results! God is at work in power, honouring Jesus as Lord, using his people to proclaim the gospel in the power of his Spirit. We need to make this part of our own prayers and desires, that many people would believe, not just because so many need him but because he is so worthy of being glorified!
ii) The start of opposition - But the effect of Peter's speech was not just more people saved but more people hostile; in particular, the rules and elders. They had Peter and John brought before them to find out what was going on. The ensuing confrontation is extremely important.
Peter again speaks, in the power of the Spirit, and defends what they have been doing in proclaiming Jesus as Messiah. And his defence contains the amazing statement of verse 12 that "Salvation is found in no-one else, for there is no other name under heaven given to men by which we must be saved."
What is at stake in this scene is the issue of salvation and the means it by which it can be obtained. Outside Jesus, there is no hope of knowing forgiveness from God and a future with him when all sin has been judged and removed and the earth renewed.
The battle lines have been drawn around these claims about Jesus and draw down the anger of the leaders against the apostles (vv.18-22). Although the early church knew the favour of the people (2:47), that wasn't the whole picture. They also encountered fierce opposition.
In fact, this is only the start of persecution. All down the centuries these have been the same battle-lines and that is so today as well. As we proclaim a unique Saviour, we can expect opposition.
When opposition comes, will we be able to handle it? Notice that it Peter was able to handle it because he was filled by the Spirit. On an earlier occasion he had wilted; here he stands firm because of the power of the Spirit.
And what he knew we can know too. There's nothing great about us; we are only jars of clay. But the gospel we proclaim is treasure beyond words and the Holy Spirit who dwells in us can make God's strength perfect in and through our weakness.
So with Paul let's willingly boast of our weaknesses so that Christ's power might rest upon us. And to him be the glory and praise as his church grows.
The events of these chapters contribute towards both those ends as Luke described another mighty work and the mighty word that follows it and the reaction to it.
1. The Event: A Healed Man (3:1-10)
The incident begins with Peter and John making their way to the temple. In common with the other believers, they still worshipped at the temple at this time. This may seem strange to us but what could be more natural for them than to worship the living God, at his temple, as those who had trusted in Jesus as the Messiah, the true temple? In time, because of growing opposition and to prevent confusion, they no longer worshipped at the temple. But for now it was what they did.
Their trip proved to be extremely important for the progress of the gospel in those early days. They met a beggar and their encounter led to his being healed and leaping for joy. All the people were amazed since they knew the man and his hopeless condition.
As with the day of Pentecost, the apostles are again at the centre of a scene that produces amazement and perplexity. How is it to be explained and what impact should it have on us? Peter's speech that follows explains all for us
2. The Explanation: God's Plan; God's Man (3:11-26)
Peter's explanation emphasises certain key themes:
i) The miracle has not been accomplished by their power or godliness! Although there were many similarities in the miracle with what Jesus did (a word & instant healing), the attention should not be on them but on God and the Lord Jesus Christ.
Were they not godly men? Yes. Were they powerful? As God enabled them, yes. But they did not attribute what happened to their own power or godliness. It was all down to Jesus and the power that comes through faith in him. The miracle has parallels with the works of Jesus but the focus is clearly put on Jesus and his power, not on the apostles.
Should we seek to be prayerful and godly people? Of course. Is that vital to the success of the gospel? Yes; God has said that he will honour those who honour him. Will our prayers and godliness be the reason why others are saved? No!
It always comes back to the grace and mercy of God and his power in salvation. If he is pleased to bless the work and we see people being saved and built up in their faith, the credit and the glory belongs entirely to him.
ii) This miracle points to the fulfilling of the ancient promises of God. And those promises have been fulfilled through the life, death and resurrection of Jesus. He is described by Peter is the most glowing terms: he is God's servant (Isaiah's Servant Songs); he is the Holy and Righteous One, the Author of Life, the Christ, the ultimate Prophet.
Although we've made this point before, I think we need to stress the fact that the early church, in its life and witness, was profoundly centred upon Jesus. Their was a Christianity that was not in name only. The Lord Jesus and his cross of shame were at the heart of all they did and all they proclaimed. They would allow no other to take his place.
In our thinking of what it means to be a Christian, where does Jesus figure? Is he the one who gets us in and then we move on? Or do we major on him and give him the supremacy in all things? The early church lived and grew by its emphasis upon Jesus. We need to make sure we have the same emphasis.
iii) Peter stresses their guilt in crucifying Jesus, even though they had done so in ignorance. As in our law, ignorance is not a defence before God.
Having exposed their guilt, he calls them to repent and receive God's blessing through faith in Jesus. Unless they do so, they will be cut off. There is no hope except in him.
Have you grasped that? Then have you responded by turning from sin and trusting Jesus? He is the only hope. The answer to the problems of this world does not lie in money but in the grace of God freely available in the Lord Jesus.
3. Effect: Growing Numbers; Growing Opposition (4:1-22)
Peter's speech was another powerful presentation of the gospel. Its effect was twofold:
i) More conversions - "Many who heard the message believed, and the number of the men grew to about five thousand" (4:4). What amazing results! God is at work in power, honouring Jesus as Lord, using his people to proclaim the gospel in the power of his Spirit. We need to make this part of our own prayers and desires, that many people would believe, not just because so many need him but because he is so worthy of being glorified!
ii) The start of opposition - But the effect of Peter's speech was not just more people saved but more people hostile; in particular, the rules and elders. They had Peter and John brought before them to find out what was going on. The ensuing confrontation is extremely important.
Peter again speaks, in the power of the Spirit, and defends what they have been doing in proclaiming Jesus as Messiah. And his defence contains the amazing statement of verse 12 that "Salvation is found in no-one else, for there is no other name under heaven given to men by which we must be saved."
What is at stake in this scene is the issue of salvation and the means it by which it can be obtained. Outside Jesus, there is no hope of knowing forgiveness from God and a future with him when all sin has been judged and removed and the earth renewed.
The battle lines have been drawn around these claims about Jesus and draw down the anger of the leaders against the apostles (vv.18-22). Although the early church knew the favour of the people (2:47), that wasn't the whole picture. They also encountered fierce opposition.
In fact, this is only the start of persecution. All down the centuries these have been the same battle-lines and that is so today as well. As we proclaim a unique Saviour, we can expect opposition.
When opposition comes, will we be able to handle it? Notice that it Peter was able to handle it because he was filled by the Spirit. On an earlier occasion he had wilted; here he stands firm because of the power of the Spirit.
And what he knew we can know too. There's nothing great about us; we are only jars of clay. But the gospel we proclaim is treasure beyond words and the Holy Spirit who dwells in us can make God's strength perfect in and through our weakness.
So with Paul let's willingly boast of our weaknesses so that Christ's power might rest upon us. And to him be the glory and praise as his church grows.
Exodus 11:1 - 13:16
1. The Final Judgement
The first nine plagues have spoken powerfully to Pharaoh and his people of the Lord’s decided intent to release his people from Egypt. His purposes for the whole creation will not be held back nor thwarted by the sinful oppression of Pharaoh and his gods.
Pharaoh has been given opportunity to repent, to let the people go. He has refused to take that opportunity. And so, now, the final judgement is going to be unleashed on Egypt; the Lord will kill their first-born, both of people and animals.
There is going to be no turning back; the warnings are ended and judgement is going to be executed on the gods of Egypt (12:12). This tenth plague is the culmination of all the others and the final judgement upon Egypt. It has come upon them because of Pharaoh and his intransigence and arrogance; notice how the Lord has made the people and even the officials sympathetic towards his people, but Pharaoh remains hard and so his people will suffer.
There comes a time when the last warning is heard, when people are called to judgement. The Bible makes that so plain to us in so many ways. Our response to that may not affect others in the way that Pharaoh’s did here but how we respond to the clear warnings of God will impact on us. Have you heard the call to turn to Jesus? Have you responded to that call?
The time is not unlimited; final judgement is a powerful reality that cannot be escaped. You need to listen to God’s voice and turn to Jesus if you have not done so. The warning of God is clear and unambiguous.
2. Delivered & Consecrated Through Blood
There were no distinctions between the people of Egypt – every family was affected and afflicted. But the Lord did make a distinction between the Israelites and the Egyptians (see 11:7).
i) That distinction arose from God’s own choice and in order to further his purposes of grace for the whole world. The distinction did not in any sense arise because of the worthiness of the people of Israel – after all, if they were somehow worthy their firstborn would not have been under threat. The Lord is showing here that his choice of them is not based on merit but on grace; they are equally as worthy of judgement as the Egyptians.
No, the distinction, the separation, is on his terms and for his larger purposes in the world. And we can say the same for ourselves – chosen not for good in us (as M’Cheyne expressed it) but in order to bring eternal glory to the Lord.
ii) The distinction leads to the deliverance of the people of Israel by the mighty hand of God. Their rescue, including the way they are treated by the Egyptian people, is entirely due to the power of God. He is the great redeemer of his people, the one who rescues and saves. All the glory is ever due to him!
iii) This rescue of the Israelites gives them a whole new start – they will be constituted as a people belonging to God from this point; it will be a turning-point in their existence. This month is to be the first month in their year (12:2); old things have passed, all things are becoming new for them.
And so it is for every person rescued from sin by the Lord. A new life; a new sense of belonging; a new start.
iv) The way in which the Lord chooses to save here teaches a very powerful lesson. Very detailed instructions are given to Israel in ch.12 about the Passover meal they are to eat and the way in which their distinctness is to made visible: by applying the blood of the sacrifice to the lintels of their doors. When the Lord saw the blood he would pass over their homes and not kill their firstborn sons.
Rescue from sin is accomplished by the Lord alone and through the shedding of blood, through a sacrifice taking the place of those worthy of death.
As we know, the rich symbolism of this first Passover comes to ultimate fruition in Jesus, the Son of God, whose blood was shed for the remission of our sins. He is our Passover (1 Cor. 5:7) and has been sacrificed for us.
In the most dramatic way, the Lord is showing Israel how their ultimate rescue will be accomplished: by his power, his wisdom, his grace; and by the death of his own Son – Jesus, the firstborn of God.
Let’s go on to ask, ‘What becomes of those who are thus spared?’ In 13:1f the Lord tells Israel that they must consecrate to him all the firstborn, whether of man or animal. They belong to him because he rescued them. Now, all belong to God by virtue of him being the creator but this rescue has put the people in a different relationship to him: their creator has become their redeemer. They are a chosen people, blessed in the covenant love of God.
And that is to be seen and demonstrated in the consecration of the first-born. Those redeemed by the Lord belong to him in a special sense, in a distinct redemption-sense – his own special people, saved because the Lord loved them and because he chose to catch them up into his purposes for his creation.
And that places obligations on them. Those obligations are not spelled-out here but they extend not only to the first-born in Egypt but to all whom the Lord redeems and rescues.
We belong to him and that belonging has the most radical implications for our lives in this world: we have absolute security and we have the most demanding and exhilarating calling – to serve the Lord and to make him known in his world. All that we are and has belongs to him; we owe him our very lives, our every breath, our hope of eternal life.
We are called to live securely in his love and lovingly in his service.
3. Sacred Ritual & Who Takes Part
Reading this section of Exodus, you cannot but be impressed at the amount of detail that is given not just for the first Passover but for the subsequent celebrations of the Passover.
Seeing that, we ought to ask, ‘Why such emphasis on the ritual? Why such stress on the details of the feast?’ Clearly there are all sorts of reasons why that might be the case but the emphasis here seems to be laid on the need to remember and to use the occasion to teach future generations what the Lord has done.
This mighty redemption is to stand as the paradigm for the Lord’s dealing with his people until it is fulfilled in the exodus of Jesus by the way of the cross. The people will need to recall often how the Lord rescued them and all that the event meant to them. They would be strengthened and encouraged in doing so; they would, in a sense, re-enact the Passover by carefully following the details the Lord is giving here and have a tangible sense of their connection to that great event.
And the occasion would also be used as a means of teaching the children of future generations what the Lord had done for his people in this great rescue – see 12:26. And it would be their solemn duty to teach its meaning to their children, encouraging them to remain true to the Lord, encouraging them to exercise true faith in him.
Now, in both those respects, it is surely significant that restrictions are laid down as to who is to be allowed to eat the Passover meal – no foreigner is to eat of it; it is for those who observably belong to the Lord (which, for a male, meant circumcision). It is a meal for the community who know the Lord’s rescue and only those observably part of that community are to share in it.
No foreigner is to eat of it but clearly the children of the people of Israel are to eat of it. I realise that there isn’t a straight-line equation between the Passover and the Lord’s Supper but it strikes me that those restrictions are something that is reflected in the NT with regard to the Lord’s Supper which was celebrated as a meal in which the whole church shared – young and old alike.
But whatever our take on that might be, let’s close by emphasising the great joy of all who know their rescue has been accomplished by Jesus our Passover and also, sadly, the great tragedy for all who refuse to listen to God’s warnings and who face final judgement.
The first nine plagues have spoken powerfully to Pharaoh and his people of the Lord’s decided intent to release his people from Egypt. His purposes for the whole creation will not be held back nor thwarted by the sinful oppression of Pharaoh and his gods.
Pharaoh has been given opportunity to repent, to let the people go. He has refused to take that opportunity. And so, now, the final judgement is going to be unleashed on Egypt; the Lord will kill their first-born, both of people and animals.
There is going to be no turning back; the warnings are ended and judgement is going to be executed on the gods of Egypt (12:12). This tenth plague is the culmination of all the others and the final judgement upon Egypt. It has come upon them because of Pharaoh and his intransigence and arrogance; notice how the Lord has made the people and even the officials sympathetic towards his people, but Pharaoh remains hard and so his people will suffer.
There comes a time when the last warning is heard, when people are called to judgement. The Bible makes that so plain to us in so many ways. Our response to that may not affect others in the way that Pharaoh’s did here but how we respond to the clear warnings of God will impact on us. Have you heard the call to turn to Jesus? Have you responded to that call?
The time is not unlimited; final judgement is a powerful reality that cannot be escaped. You need to listen to God’s voice and turn to Jesus if you have not done so. The warning of God is clear and unambiguous.
2. Delivered & Consecrated Through Blood
There were no distinctions between the people of Egypt – every family was affected and afflicted. But the Lord did make a distinction between the Israelites and the Egyptians (see 11:7).
i) That distinction arose from God’s own choice and in order to further his purposes of grace for the whole world. The distinction did not in any sense arise because of the worthiness of the people of Israel – after all, if they were somehow worthy their firstborn would not have been under threat. The Lord is showing here that his choice of them is not based on merit but on grace; they are equally as worthy of judgement as the Egyptians.
No, the distinction, the separation, is on his terms and for his larger purposes in the world. And we can say the same for ourselves – chosen not for good in us (as M’Cheyne expressed it) but in order to bring eternal glory to the Lord.
ii) The distinction leads to the deliverance of the people of Israel by the mighty hand of God. Their rescue, including the way they are treated by the Egyptian people, is entirely due to the power of God. He is the great redeemer of his people, the one who rescues and saves. All the glory is ever due to him!
iii) This rescue of the Israelites gives them a whole new start – they will be constituted as a people belonging to God from this point; it will be a turning-point in their existence. This month is to be the first month in their year (12:2); old things have passed, all things are becoming new for them.
And so it is for every person rescued from sin by the Lord. A new life; a new sense of belonging; a new start.
iv) The way in which the Lord chooses to save here teaches a very powerful lesson. Very detailed instructions are given to Israel in ch.12 about the Passover meal they are to eat and the way in which their distinctness is to made visible: by applying the blood of the sacrifice to the lintels of their doors. When the Lord saw the blood he would pass over their homes and not kill their firstborn sons.
Rescue from sin is accomplished by the Lord alone and through the shedding of blood, through a sacrifice taking the place of those worthy of death.
As we know, the rich symbolism of this first Passover comes to ultimate fruition in Jesus, the Son of God, whose blood was shed for the remission of our sins. He is our Passover (1 Cor. 5:7) and has been sacrificed for us.
In the most dramatic way, the Lord is showing Israel how their ultimate rescue will be accomplished: by his power, his wisdom, his grace; and by the death of his own Son – Jesus, the firstborn of God.
Let’s go on to ask, ‘What becomes of those who are thus spared?’ In 13:1f the Lord tells Israel that they must consecrate to him all the firstborn, whether of man or animal. They belong to him because he rescued them. Now, all belong to God by virtue of him being the creator but this rescue has put the people in a different relationship to him: their creator has become their redeemer. They are a chosen people, blessed in the covenant love of God.
And that is to be seen and demonstrated in the consecration of the first-born. Those redeemed by the Lord belong to him in a special sense, in a distinct redemption-sense – his own special people, saved because the Lord loved them and because he chose to catch them up into his purposes for his creation.
And that places obligations on them. Those obligations are not spelled-out here but they extend not only to the first-born in Egypt but to all whom the Lord redeems and rescues.
We belong to him and that belonging has the most radical implications for our lives in this world: we have absolute security and we have the most demanding and exhilarating calling – to serve the Lord and to make him known in his world. All that we are and has belongs to him; we owe him our very lives, our every breath, our hope of eternal life.
We are called to live securely in his love and lovingly in his service.
3. Sacred Ritual & Who Takes Part
Reading this section of Exodus, you cannot but be impressed at the amount of detail that is given not just for the first Passover but for the subsequent celebrations of the Passover.
Seeing that, we ought to ask, ‘Why such emphasis on the ritual? Why such stress on the details of the feast?’ Clearly there are all sorts of reasons why that might be the case but the emphasis here seems to be laid on the need to remember and to use the occasion to teach future generations what the Lord has done.
This mighty redemption is to stand as the paradigm for the Lord’s dealing with his people until it is fulfilled in the exodus of Jesus by the way of the cross. The people will need to recall often how the Lord rescued them and all that the event meant to them. They would be strengthened and encouraged in doing so; they would, in a sense, re-enact the Passover by carefully following the details the Lord is giving here and have a tangible sense of their connection to that great event.
And the occasion would also be used as a means of teaching the children of future generations what the Lord had done for his people in this great rescue – see 12:26. And it would be their solemn duty to teach its meaning to their children, encouraging them to remain true to the Lord, encouraging them to exercise true faith in him.
Now, in both those respects, it is surely significant that restrictions are laid down as to who is to be allowed to eat the Passover meal – no foreigner is to eat of it; it is for those who observably belong to the Lord (which, for a male, meant circumcision). It is a meal for the community who know the Lord’s rescue and only those observably part of that community are to share in it.
No foreigner is to eat of it but clearly the children of the people of Israel are to eat of it. I realise that there isn’t a straight-line equation between the Passover and the Lord’s Supper but it strikes me that those restrictions are something that is reflected in the NT with regard to the Lord’s Supper which was celebrated as a meal in which the whole church shared – young and old alike.
But whatever our take on that might be, let’s close by emphasising the great joy of all who know their rescue has been accomplished by Jesus our Passover and also, sadly, the great tragedy for all who refuse to listen to God’s warnings and who face final judgement.
Haggai 2:20-23
The next message comes on the same day as the last one. Quite a day! What will it contain? How will the Lord deal with his people? What is this fresh revelation about?
It is directed to Zerubbabel, the leader of the people. Again, the Lord declares that he is going to shake "the heavens and the earth". It a statement that he will act in the most decisive way. He will overthrow nations, bring down low those that are raised high in the eyes of the world. A new world order seems to be in view here. It a message akin to the vision Daniel saw in Dan. 2 (the image destroyed by the rock).
As a message to a leader, it is clearly very significant. Zerubbabel is the leader of this small group of despised people but the Lord says that he will overturn the established order. It was especially significant to Zerubbabel but also to the people he ruled over.
But when would this be? Is it a promise that Zerubbabel will become a great ruler? Are there glory days in store for the nation? It seems as though that might be the case: "I will take you, Zerubbabel". But there is more here than meets the eye!
Zerubbabel never became a great leader; the world order of his day was not overturned in favour of the Jews. This was a word for the people of that time but about another time.
We need to remember whose family Zerubbabel belongs to. He is of the line of David, the Messiah's line. And when you read Matthew 1 where the line is listed, you see that the Jesus is a direct descendant of Zerubbabel.
There are other indications here that it's the Messiah who is in view:
- The title used to describe Zerubbabel, "my servant". There were many servants but the servant par excellence was the Lord himself.
- The Lord also speaks of choosing his servant. Those 2 ideas come together in a passage in Isaiah that is all about the Messiah (42:1). Zerubbabel was chosen for a time, in the line of the Messiah, but Jesus as the Messiah is chosen for all time!
Zerubbabel has been chosen and will be like a signet ring. The signet is the seal of royalty; it is the royal guarantee. It verifies things, usually a document. The fact that Zerubbabel is there as a leader despite all the problems & opposition is an indication that the Lord is with his people and will continue to be with them.
But if we look further ahead again, the real guarantee is the Lord Jesus himself. It is in him that all the promises of God are summed up and realised (2 Cor 1:20).
The passage then is speaking of the coming of the Messiah, the one to whom Zerubbabel and all like him pointed. It speaks of victory, of the overturning of the established world order, of the enthroning of God's King and of the fulfilment of his promises.
When will these things take place? In the coming of Jesus as a babe into this world; in his death, resurrection and ascension; in his coming again (see Heb 12:26-28 where these verses are quoted regarding his second coming). They have been fulfilled; they are being fulfilled; they will be fulfilled!
What do they say to us? The LORD reigns! All the promises of God are secure. The current world order cannot last; the great kingdom of God will one day come in all its fulness and glory!
Therefore we are to take heart and work, just like these builders. It may not look promising; it didn't to them. But between them and us stands the greatest indication that it will all be fulfilled: the coming of the Messiah, his life & work.
Christmas thrills our hearts; it is also meant to encourage us and energise our labours as we work and wait for the return of the Lord, not in lowliness but in glory! Until that day, let us serve him with joy and zeal, as the Lord's servants whom he has chosen. Amen!
It is directed to Zerubbabel, the leader of the people. Again, the Lord declares that he is going to shake "the heavens and the earth". It a statement that he will act in the most decisive way. He will overthrow nations, bring down low those that are raised high in the eyes of the world. A new world order seems to be in view here. It a message akin to the vision Daniel saw in Dan. 2 (the image destroyed by the rock).
As a message to a leader, it is clearly very significant. Zerubbabel is the leader of this small group of despised people but the Lord says that he will overturn the established order. It was especially significant to Zerubbabel but also to the people he ruled over.
But when would this be? Is it a promise that Zerubbabel will become a great ruler? Are there glory days in store for the nation? It seems as though that might be the case: "I will take you, Zerubbabel". But there is more here than meets the eye!
Zerubbabel never became a great leader; the world order of his day was not overturned in favour of the Jews. This was a word for the people of that time but about another time.
We need to remember whose family Zerubbabel belongs to. He is of the line of David, the Messiah's line. And when you read Matthew 1 where the line is listed, you see that the Jesus is a direct descendant of Zerubbabel.
There are other indications here that it's the Messiah who is in view:
- The title used to describe Zerubbabel, "my servant". There were many servants but the servant par excellence was the Lord himself.
- The Lord also speaks of choosing his servant. Those 2 ideas come together in a passage in Isaiah that is all about the Messiah (42:1). Zerubbabel was chosen for a time, in the line of the Messiah, but Jesus as the Messiah is chosen for all time!
Zerubbabel has been chosen and will be like a signet ring. The signet is the seal of royalty; it is the royal guarantee. It verifies things, usually a document. The fact that Zerubbabel is there as a leader despite all the problems & opposition is an indication that the Lord is with his people and will continue to be with them.
But if we look further ahead again, the real guarantee is the Lord Jesus himself. It is in him that all the promises of God are summed up and realised (2 Cor 1:20).
The passage then is speaking of the coming of the Messiah, the one to whom Zerubbabel and all like him pointed. It speaks of victory, of the overturning of the established world order, of the enthroning of God's King and of the fulfilment of his promises.
When will these things take place? In the coming of Jesus as a babe into this world; in his death, resurrection and ascension; in his coming again (see Heb 12:26-28 where these verses are quoted regarding his second coming). They have been fulfilled; they are being fulfilled; they will be fulfilled!
What do they say to us? The LORD reigns! All the promises of God are secure. The current world order cannot last; the great kingdom of God will one day come in all its fulness and glory!
Therefore we are to take heart and work, just like these builders. It may not look promising; it didn't to them. But between them and us stands the greatest indication that it will all be fulfilled: the coming of the Messiah, his life & work.
Christmas thrills our hearts; it is also meant to encourage us and energise our labours as we work and wait for the return of the Lord, not in lowliness but in glory! Until that day, let us serve him with joy and zeal, as the Lord's servants whom he has chosen. Amen!
Haggai 2:10-19
Haggai's next prophecy comes on the 24th day of 9th month (3 months on from 1:14,15). Presumably those months were full of activity on the temple. They have received the Lord's encouragement to work and there is every reason to think they did work.
So what will the Lord say to his people now? The message is slightly unusual and begins with 2 questions to the Priests:
1) Does something become holy (consecrated) by contact with that which is holy? Answer: No.
2) Does something become defiled by contact with that which is defiled? Answer: Yes
Why ask these questions? The Lord has something to say about the people and the nation: whatever they do or offer is defiled. Therefore, they themselves must be defiled. They are unholy. They don't become holy by their contact with a holy place (the temple). Rather, they make what they do & what they offer there unholy because of their defilement.
So what will come next? Condemnation? Judgement? Exile?
In vv.15-17, the Lord reminds them how things were before. They knew his displeasure and yet did not turn to him. Will it happen again? They must give careful thought to the situation. Look around says the Lord and see: you still haven't any evidence of blessing. But "from this day on I will bless you".
Perhaps expecting rebuke, they receive a promise of blessing! What can explain this? They have done what they failed to do before: they have turned to the Lord. They have repented. There has been a decisive change in their lives. They once again reverence the Lord and are hard at work for him.
Has that merited the blessing of the Lord? The question & answer session with the priests seems designed to remind the people of their sinfulness, of their uncleaness. They can never merit the blessing of God.
So why is the Lord promising to bless them? Sheer grace! Their turning has not merited blessing but the Lord will meet them with his blessing. The last 2 months have presumably shown their repentance to be real. But they need to know that when blessing comes, it isn't down to works; it is all of grace. Remember the Prodigal Son! Utterly unworthy yet blessed greatly.
How much we need to grasp this for ourselves! We begin the Christian life through grace and we continue by grace. There is never a moment when we can say 'We deserve the blessing of God'. We are sinners still; saved yes but still unworthy and wretched.
How great then is the grace of God! How much this message must have motivated & strengthened the people in their work. The Lord loves them and is with them, despite their failures.
If anything is accomplished through our lives & ministries, it is not by virtue of any holiness or power of ours. The credit belongs entirely to the Lord and is a product of his amazing grace. See how Peter responds to the people when the man is healed at the Beautfiul Gate; Acts 3:11ff. Do we share that conviction? We need to.
This passage should stregthen our resolve to repent, to turn again to the Lord as & when we need to do so. It also reminds us that our turning is not meritorious; all is of grace. If a temple is raised up, it will be by grace and fully to the glory of God!
So what will the Lord say to his people now? The message is slightly unusual and begins with 2 questions to the Priests:
1) Does something become holy (consecrated) by contact with that which is holy? Answer: No.
2) Does something become defiled by contact with that which is defiled? Answer: Yes
Why ask these questions? The Lord has something to say about the people and the nation: whatever they do or offer is defiled. Therefore, they themselves must be defiled. They are unholy. They don't become holy by their contact with a holy place (the temple). Rather, they make what they do & what they offer there unholy because of their defilement.
So what will come next? Condemnation? Judgement? Exile?
In vv.15-17, the Lord reminds them how things were before. They knew his displeasure and yet did not turn to him. Will it happen again? They must give careful thought to the situation. Look around says the Lord and see: you still haven't any evidence of blessing. But "from this day on I will bless you".
Perhaps expecting rebuke, they receive a promise of blessing! What can explain this? They have done what they failed to do before: they have turned to the Lord. They have repented. There has been a decisive change in their lives. They once again reverence the Lord and are hard at work for him.
Has that merited the blessing of the Lord? The question & answer session with the priests seems designed to remind the people of their sinfulness, of their uncleaness. They can never merit the blessing of God.
So why is the Lord promising to bless them? Sheer grace! Their turning has not merited blessing but the Lord will meet them with his blessing. The last 2 months have presumably shown their repentance to be real. But they need to know that when blessing comes, it isn't down to works; it is all of grace. Remember the Prodigal Son! Utterly unworthy yet blessed greatly.
How much we need to grasp this for ourselves! We begin the Christian life through grace and we continue by grace. There is never a moment when we can say 'We deserve the blessing of God'. We are sinners still; saved yes but still unworthy and wretched.
How great then is the grace of God! How much this message must have motivated & strengthened the people in their work. The Lord loves them and is with them, despite their failures.
If anything is accomplished through our lives & ministries, it is not by virtue of any holiness or power of ours. The credit belongs entirely to the Lord and is a product of his amazing grace. See how Peter responds to the people when the man is healed at the Beautfiul Gate; Acts 3:11ff. Do we share that conviction? We need to.
This passage should stregthen our resolve to repent, to turn again to the Lord as & when we need to do so. It also reminds us that our turning is not meritorious; all is of grace. If a temple is raised up, it will be by grace and fully to the glory of God!
Haggai 2:1-5
1. The Discouraged Builders...
"On the twenty-first day of the seventh month..." Nearly 4 weeks have gone by since they re-started work on the temple. They began enthusiastically and with real joy. Again, the Lord has something to say to them through Haggai (v.2). He asks them a question..."Who of you is left who saw this house in its former glory? How does it look to you now? Does it not seem like nothing?"
The question is rhetorical - clearly there were some who remembered the old temple and its glory and splendour. And they were obviously feeling discouraged. All they had now was a pile of rubble, they little to build with and they were only a small remnant in the face of overwhelming odds. And they're partly to blame. Maybe they're destined to always bear the consequences of their disobedience.
We, too, can grow discouraged, by the situation we face. Perhaps you remember better days, days when people came to church in greater numbers, when invitations to meetings were accepted not rejected. You look around and feel depressed.
Perhaps you remember days when things were better with you. May you've become conscious in a deeper way of your own sin & failure and perhaps you're gripped by the fear that you may have permanently robbed yourself of the blessing of God.
Perhaps, like the discouraged people of Haggai's day, we need a word from God. What message dis the Lord have for his people? What message does he have for us?
2. The God of Grace
The first thing he does is to exhort them to carry on with the work. The reality of the situation is not denied. Yes, it does look bad in comparison with former times. Yes, it is partly their own fault. Yes, they are only a small group of people. But that's no reason to give up! They must ALL be strong and work".
- We need courage too: courage to face our foes, courage to face our past, courage to face an uncertain future.
- We must work too: there is work to do in the building of a spiritual temple, there is work to do on our own souls, there is work to do in serving the Lord in our daily living.
But the kind of courage and energy urged on the people are not self-generated. They are to be courageous and energetic in the work on this basis: "'I am with you' says the LORD Almighty".
The assurance of his presence is to be the catalyst that moves, encourages and cheers them. One with God is a majority! The LORD of Hosts, the God with all power and all resources at his command has promised to be with them and is confirming that promise unequivocally.
Had they gone beyond his blessing? No! This is what he had covenanted with them when they came out of Egypt. His promises stood! His grace was triumphant! And his promise to be with us and to help us and to bless us stands, sealed by the blood of Jesus. If we've wandered, we need to repent; but we need not fear his willingness to take us up and use us for his glory and honour.
The Lord is with us. Jesus is with us, always, even to the end of the age! Can we not therefore get on with the work, with courage, with energy, with zeal, with expectancy?
"On the twenty-first day of the seventh month..." Nearly 4 weeks have gone by since they re-started work on the temple. They began enthusiastically and with real joy. Again, the Lord has something to say to them through Haggai (v.2). He asks them a question..."Who of you is left who saw this house in its former glory? How does it look to you now? Does it not seem like nothing?"
The question is rhetorical - clearly there were some who remembered the old temple and its glory and splendour. And they were obviously feeling discouraged. All they had now was a pile of rubble, they little to build with and they were only a small remnant in the face of overwhelming odds. And they're partly to blame. Maybe they're destined to always bear the consequences of their disobedience.
We, too, can grow discouraged, by the situation we face. Perhaps you remember better days, days when people came to church in greater numbers, when invitations to meetings were accepted not rejected. You look around and feel depressed.
Perhaps you remember days when things were better with you. May you've become conscious in a deeper way of your own sin & failure and perhaps you're gripped by the fear that you may have permanently robbed yourself of the blessing of God.
Perhaps, like the discouraged people of Haggai's day, we need a word from God. What message dis the Lord have for his people? What message does he have for us?
2. The God of Grace
The first thing he does is to exhort them to carry on with the work. The reality of the situation is not denied. Yes, it does look bad in comparison with former times. Yes, it is partly their own fault. Yes, they are only a small group of people. But that's no reason to give up! They must ALL be strong and work".
- We need courage too: courage to face our foes, courage to face our past, courage to face an uncertain future.
- We must work too: there is work to do in the building of a spiritual temple, there is work to do on our own souls, there is work to do in serving the Lord in our daily living.
But the kind of courage and energy urged on the people are not self-generated. They are to be courageous and energetic in the work on this basis: "'I am with you' says the LORD Almighty".
The assurance of his presence is to be the catalyst that moves, encourages and cheers them. One with God is a majority! The LORD of Hosts, the God with all power and all resources at his command has promised to be with them and is confirming that promise unequivocally.
Had they gone beyond his blessing? No! This is what he had covenanted with them when they came out of Egypt. His promises stood! His grace was triumphant! And his promise to be with us and to help us and to bless us stands, sealed by the blood of Jesus. If we've wandered, we need to repent; but we need not fear his willingness to take us up and use us for his glory and honour.
The Lord is with us. Jesus is with us, always, even to the end of the age! Can we not therefore get on with the work, with courage, with energy, with zeal, with expectancy?
Haggai 2:6-9
The people were discouraged. Some could remember the temple in its former glory and were distressed by what they saw now. Seeing their state, the Lord encourages them. He exhorts them to be strong & work, for he's with them, the covenant still stands and his Spirit remains among them.
But the people need more than words. They have to contend with opposition; they have very little to work with; they're poor.
1. The God Who Shakes Nations
Hudson Taylor once famously said that "God's work done in God's way will never lack God's supply". This is exactly what the Lord now confirms to his people. He is going to stretch out his hand to act for his beleagured people.
"In a little while, I will shake...all nations, and the desired of all nations will come". Clearly, something very significant is going to occur; the nations will be shaken. But what is it that is going to come? What is the 'desired of all nations'?
Although this was taken for many years as a reference to the messiah (hence the lines in Hark, the herald angels), the word is actually plural and refers to things, not a person. The Lord is promising to an impoverished people the wealth of the nations to help them in the building of the temple!
How did his promise work out? In an amazing way. Look at Ezra 5 & 6 for the details. There was more opposition to the work and those opposed wrote again to the Emperor for a decree to tell the people to stop building. Their request had the opposite effect; they were ordered to give towards the building of the temple!
The Lord of Hosts was at work. His words are always matched by his deeds. They are never empty. We need to grasp with Hudson Taylor that wonderful truth and look to God to supply our needs. Remember, the silver and the gold all belong to the Lord and he can switch between accounts at will, never having to give notice and never losing interest!
The Lord was going to shake the nations and he did. But what happened in those days doesn't exhaust the meaning of these words. There were to be further shakings over the centuries until the coming of the Messiah. Nations rose and fell, all in preparation for the coming of the Lord.
2. The God of Glory
But how would the temple be filled with glory? How would its glory exceed the former one? In those days it didn't but under Herod it was made truly great. But it was in the coming of the Messiah to the temple in person that it was truly filled with glory and it is through the ministry of the Messiah that the latter glory exceeds the former.
You see, we're dealing here with the difference between the old and the new covenants, between the physical temple and the spiritual one. And God's glory is made manifest in this world supremely through his Son and after that through his people.
His glory - that is, his grace, love, mercy, justice & holiness - is seen in us as we believe on the Lord Jesus and then live a life that speaks of his saving power and beauty.
3. The God of Peace
And the Lord will give peace, there and here. His peace is the summation of his blessing, a wholeness of life that transcends any blessing this world can give. A wholeness of life, despite the trials of life, a wholeness in the midst of the trials. In the light of such promises, can we not be strong & work?
But the people need more than words. They have to contend with opposition; they have very little to work with; they're poor.
1. The God Who Shakes Nations
Hudson Taylor once famously said that "God's work done in God's way will never lack God's supply". This is exactly what the Lord now confirms to his people. He is going to stretch out his hand to act for his beleagured people.
"In a little while, I will shake...all nations, and the desired of all nations will come". Clearly, something very significant is going to occur; the nations will be shaken. But what is it that is going to come? What is the 'desired of all nations'?
Although this was taken for many years as a reference to the messiah (hence the lines in Hark, the herald angels), the word is actually plural and refers to things, not a person. The Lord is promising to an impoverished people the wealth of the nations to help them in the building of the temple!
How did his promise work out? In an amazing way. Look at Ezra 5 & 6 for the details. There was more opposition to the work and those opposed wrote again to the Emperor for a decree to tell the people to stop building. Their request had the opposite effect; they were ordered to give towards the building of the temple!
The Lord of Hosts was at work. His words are always matched by his deeds. They are never empty. We need to grasp with Hudson Taylor that wonderful truth and look to God to supply our needs. Remember, the silver and the gold all belong to the Lord and he can switch between accounts at will, never having to give notice and never losing interest!
The Lord was going to shake the nations and he did. But what happened in those days doesn't exhaust the meaning of these words. There were to be further shakings over the centuries until the coming of the Messiah. Nations rose and fell, all in preparation for the coming of the Lord.
2. The God of Glory
But how would the temple be filled with glory? How would its glory exceed the former one? In those days it didn't but under Herod it was made truly great. But it was in the coming of the Messiah to the temple in person that it was truly filled with glory and it is through the ministry of the Messiah that the latter glory exceeds the former.
You see, we're dealing here with the difference between the old and the new covenants, between the physical temple and the spiritual one. And God's glory is made manifest in this world supremely through his Son and after that through his people.
His glory - that is, his grace, love, mercy, justice & holiness - is seen in us as we believe on the Lord Jesus and then live a life that speaks of his saving power and beauty.
3. The God of Peace
And the Lord will give peace, there and here. His peace is the summation of his blessing, a wholeness of life that transcends any blessing this world can give. A wholeness of life, despite the trials of life, a wholeness in the midst of the trials. In the light of such promises, can we not be strong & work?
Haggai 1:12-15
Verse 12
The obedience of all the people is a beautiful thing to behold (to obey is better than sacrifice). If faced with such rebuke, we may be tempted to deny that it is so or at least try to justify our actions. But they didn't. They heard what the Lord said and they obeyed his voice.
The obedience of the people is total: from the leaders to the most ordinary member of the community. How vital that is and how precious that is!
They obeyed the voice of the Lord their God: it is one thing to hear; it is another to respond to it. Baldwin: "When God has spoken, apathy is practical atheism"
They obeyed God's voice and Haggai's message: God had spoken through a man; the glory belongs not to the man but to God. Haggai takes none of the credit for getting a response from the people; it is all the Lord's doing. If my sermons ever do any good, it is all because of God's grace and mercy.
What induced this obedience? "because the LORD their God had sent him". It wasn't eloquence that persuaded them, nor thunderings or impassioned preaching; it was the conviction that God was speaking to them.
They obeyed God's voice and feared his presence. What kind of fear is this? Some suggest it is a terror of the Lord. They are aware of how much they have failed and how holy he is and are shaking because of it.
Others see it as reverence for God (NASB: "And the people showed reverence for the LORD"). That is a beautiful thing, when respect and honour are truly given to God as they ought to be.
Both are legitimate interpretations and both have much to say to us.
Verse 13
Someone has said, "God's curse is not a sign that God has rejected his people; rather, it shows his love for them. He wants to draw them back to him, and uses disaster to wake them up". So as they begin to obey, he meets them with a word of encouragement: 'I am with you'.
How much they needed to hear that, especially if fear had gripped them. Notice how "God endorses and strengthens our good resolves". We need ever to remember Jesus' words in the great commission 'I am with you always...'.
It is this that we need above all else: the presence and power of God. His presence cheers, conforts and gives confidence to us in our labours. Without him being with us in power, nothing would or could be achieved.
Verse 14
This is perhaps best taken as a summary statement of vv.12,13 from God's perspective. They had obeyed because God was at work amongst them. He makes his people willing in the day of his power. Joyce Baldwin has said that "Behind the willing response of both leaders and people was the silent working of the Lord, creating a willing attitude by his Spirit".
We are taken back to Phil 2:12,13 - our duty is to respond to God's word, to be obedient. But we can never take credit for it, because it is God who is at work within us to will & act according to his good purpose!
We need to hear what he is saying to us and resolve to live aright. But we also need to pray that by His Spirit he will stir us up to live obediently and lead us in his ways.
Verse 15
The 6th month was a busy one in orchards & fields. Yet because the Lord had stirred them and they were intent on obedience, they came and began work on the temple of the Lord.
Did they speak together in the days that followed the message from the Lord? Did they strengthen one another? Did they comfort each other? Did they urge each other onwards? We know from Malachi that "those who feared the Lord talked with each other and the Lord listened and heard". What a wonderful experience! Godly fellowship and the god who listens with delight to his people as he fellowships with them.
Let's resolve to obey the voice of the Lord, to encourage one another in the way of his commands and to pray earnestly for the pouring out of his Spirit upon us to stir us up.
The obedience of all the people is a beautiful thing to behold (to obey is better than sacrifice). If faced with such rebuke, we may be tempted to deny that it is so or at least try to justify our actions. But they didn't. They heard what the Lord said and they obeyed his voice.
The obedience of the people is total: from the leaders to the most ordinary member of the community. How vital that is and how precious that is!
They obeyed the voice of the Lord their God: it is one thing to hear; it is another to respond to it. Baldwin: "When God has spoken, apathy is practical atheism"
They obeyed God's voice and Haggai's message: God had spoken through a man; the glory belongs not to the man but to God. Haggai takes none of the credit for getting a response from the people; it is all the Lord's doing. If my sermons ever do any good, it is all because of God's grace and mercy.
What induced this obedience? "because the LORD their God had sent him". It wasn't eloquence that persuaded them, nor thunderings or impassioned preaching; it was the conviction that God was speaking to them.
They obeyed God's voice and feared his presence. What kind of fear is this? Some suggest it is a terror of the Lord. They are aware of how much they have failed and how holy he is and are shaking because of it.
Others see it as reverence for God (NASB: "And the people showed reverence for the LORD"). That is a beautiful thing, when respect and honour are truly given to God as they ought to be.
Both are legitimate interpretations and both have much to say to us.
Verse 13
Someone has said, "God's curse is not a sign that God has rejected his people; rather, it shows his love for them. He wants to draw them back to him, and uses disaster to wake them up". So as they begin to obey, he meets them with a word of encouragement: 'I am with you'.
How much they needed to hear that, especially if fear had gripped them. Notice how "God endorses and strengthens our good resolves". We need ever to remember Jesus' words in the great commission 'I am with you always...'.
It is this that we need above all else: the presence and power of God. His presence cheers, conforts and gives confidence to us in our labours. Without him being with us in power, nothing would or could be achieved.
Verse 14
This is perhaps best taken as a summary statement of vv.12,13 from God's perspective. They had obeyed because God was at work amongst them. He makes his people willing in the day of his power. Joyce Baldwin has said that "Behind the willing response of both leaders and people was the silent working of the Lord, creating a willing attitude by his Spirit".
We are taken back to Phil 2:12,13 - our duty is to respond to God's word, to be obedient. But we can never take credit for it, because it is God who is at work within us to will & act according to his good purpose!
We need to hear what he is saying to us and resolve to live aright. But we also need to pray that by His Spirit he will stir us up to live obediently and lead us in his ways.
Verse 15
The 6th month was a busy one in orchards & fields. Yet because the Lord had stirred them and they were intent on obedience, they came and began work on the temple of the Lord.
Did they speak together in the days that followed the message from the Lord? Did they strengthen one another? Did they comfort each other? Did they urge each other onwards? We know from Malachi that "those who feared the Lord talked with each other and the Lord listened and heard". What a wonderful experience! Godly fellowship and the god who listens with delight to his people as he fellowships with them.
Let's resolve to obey the voice of the Lord, to encourage one another in the way of his commands and to pray earnestly for the pouring out of his Spirit upon us to stir us up.
Haggai 1:3-11
In 1:2, we saw that the people had drawn the wrong conclusion regarding the difficult situation they faced. They had concluded that the time had not come for the Lord's house to be built. 'Wrong' says God through Haggai. But he has more to say: he wants to speak to them about Priorities, Providence and Pleasure.
1. Priorities
In v.4, the LORD asks his people a rhetorical question: "Is it a time for you (emphatic) yourselves to be living in your panelled (roofed) houses, while this house remains a ruin?". Very clearly he is questioning their scheme of priorities. Having concluded that it wasn't time to rebuild the temple, they had seen to it that their own homes were rebuilt.
There is nothing bad about wanting homes to live in; that's not the point. The point is: they'd failed in the task the LORD had given them to rebuild the temple. And they'd failed not just because they were discouraged but because they got their priorities wrong.
We live in days when 2 concepts are often set against each other: the urgent and the important. If you're used to having to allocate time to specific tasks, you'll know all about that tension and not wanting to let the urgent squeeze out the important.
Well, as Christians, we are all called to prioritise. The Lord Jesus said "Seek first his Kingdom and his righteousness and all these things will be given to you as well".
Very interestingly, given the context in Haggai, the 'things' Jesus has in mind are food, drink, clothes and presumably houses too.
Are our priorities right? That is not the same as asking, Do I get to every meeting? We need to remember that it isn't only 'full-time' work that is legitimate. We can seek first his kingdom & righteousness in the mundane aspects of our lives too. It is the heart that matters most, not the specific nature of the work.
But having said that, there is work that is at the leading edge of the advance of the Kingdom and as a church & as individuals, we need to make sure we're gospel centred & kingdom centred. "My talents, gifts & graces Lord, Into thy blessed hands receive".
2. Providences
Having adopted wrong priorities, the people continued to misread God's providence. Or to be more accurate, to fail to read God's providential dealings with them.
The LORD calls them to give careful thought to their ways. He urges them to think seriously about their lives and what is happening to them in their experience. In the circumstances of their lives in the promised land, he is shouting at them but they are too deaf to hear.
What was that experience? Famine, drought, failed crops, galloping inflation; in modern terms, they were in a deep recession. Why was that so? The Lord spells it out to them in vv.9,10: it is because of their disobedience in neglecting the temple.
But this is something they should have seen for themselves! They knew what the Lord had said through Moses about curses on the land if they failed to honour him in the promised land. And that's what was happening to them!
But are we any better at listening to God? Someone has said that "This experience of failing to see God's hand in our troubles is common among believers today; we do not realise the effects of the sin that we tolerate in our lives. This is not to say that all disaster is because of sin, but rather that sin has consequences.". Does he sometimes shout yet we fail to hear? Are we really listening to his word?
We do need, however, to beware the dangers of introspection and over-analysis of situations. The Lord's dealings with them were a fulfilment of what he had promised in Deuteronomy. Our own interpretation of providence must be provisional unless it is based on and sanctioned by the Word of God (& even then we must be careful how we interpret & apply scripture; the NT does not say that we will experience famine for disobedience).
3. Pleasure
Their priorities were wrong and they had neglected his word & his providence. Now the Lord speaks to them about Pleasure - not theirs but his!
Verse 8 is the centrepiece of this chapter (structured around this command). This is the heart of Haggai's message: build the temple. We need to see where we have gone wrong in terms of our priorities and neglect of God's Word but we must be ready to move on from there and respond to what the Lord is calling us to do.
And what he wants is a rebuilt temple. Why? For his pleasure & his glory.
Pleasure Does he delight in buildings?! No; he delights in that which is in buildings out of love & worship for him. What we do, when we do it with right motives, brings pleasure to God. He is truly happy & fulfilled in himself but he also says that he is made happy by what we do. Do we understand that?
Glory Because there God would be manifested & his grace made known (but most fully in the NT). Today, he is most glorified in the building of the spiritual temple, his people. That is why priority must be given to it, that is why we must learn to read providence aright.
The priority was to be given to the temple because it would bring pleasure to God and glorify him. But it was in pleasing and glorifying him that they would (and we do) experience the highest degree of personal happiness. "When we walk with the Lord in the light of his word, what a glory he sheds on our way".
He is worthy of all our service, of our unsparing efforts in seeking to glorify him in all we do, seeking first his kingdom & righteousness. But such is his grace, our own prosperity and the true prosperity of this world are also bound up in these things.
So let's give careful thought to our ways...and build together, for his pleasure and glory. Amen!
1. Priorities
In v.4, the LORD asks his people a rhetorical question: "Is it a time for you (emphatic) yourselves to be living in your panelled (roofed) houses, while this house remains a ruin?". Very clearly he is questioning their scheme of priorities. Having concluded that it wasn't time to rebuild the temple, they had seen to it that their own homes were rebuilt.
There is nothing bad about wanting homes to live in; that's not the point. The point is: they'd failed in the task the LORD had given them to rebuild the temple. And they'd failed not just because they were discouraged but because they got their priorities wrong.
We live in days when 2 concepts are often set against each other: the urgent and the important. If you're used to having to allocate time to specific tasks, you'll know all about that tension and not wanting to let the urgent squeeze out the important.
Well, as Christians, we are all called to prioritise. The Lord Jesus said "Seek first his Kingdom and his righteousness and all these things will be given to you as well".
Very interestingly, given the context in Haggai, the 'things' Jesus has in mind are food, drink, clothes and presumably houses too.
Are our priorities right? That is not the same as asking, Do I get to every meeting? We need to remember that it isn't only 'full-time' work that is legitimate. We can seek first his kingdom & righteousness in the mundane aspects of our lives too. It is the heart that matters most, not the specific nature of the work.
But having said that, there is work that is at the leading edge of the advance of the Kingdom and as a church & as individuals, we need to make sure we're gospel centred & kingdom centred. "My talents, gifts & graces Lord, Into thy blessed hands receive".
2. Providences
Having adopted wrong priorities, the people continued to misread God's providence. Or to be more accurate, to fail to read God's providential dealings with them.
The LORD calls them to give careful thought to their ways. He urges them to think seriously about their lives and what is happening to them in their experience. In the circumstances of their lives in the promised land, he is shouting at them but they are too deaf to hear.
What was that experience? Famine, drought, failed crops, galloping inflation; in modern terms, they were in a deep recession. Why was that so? The Lord spells it out to them in vv.9,10: it is because of their disobedience in neglecting the temple.
But this is something they should have seen for themselves! They knew what the Lord had said through Moses about curses on the land if they failed to honour him in the promised land. And that's what was happening to them!
But are we any better at listening to God? Someone has said that "This experience of failing to see God's hand in our troubles is common among believers today; we do not realise the effects of the sin that we tolerate in our lives. This is not to say that all disaster is because of sin, but rather that sin has consequences.". Does he sometimes shout yet we fail to hear? Are we really listening to his word?
We do need, however, to beware the dangers of introspection and over-analysis of situations. The Lord's dealings with them were a fulfilment of what he had promised in Deuteronomy. Our own interpretation of providence must be provisional unless it is based on and sanctioned by the Word of God (& even then we must be careful how we interpret & apply scripture; the NT does not say that we will experience famine for disobedience).
3. Pleasure
Their priorities were wrong and they had neglected his word & his providence. Now the Lord speaks to them about Pleasure - not theirs but his!
Verse 8 is the centrepiece of this chapter (structured around this command). This is the heart of Haggai's message: build the temple. We need to see where we have gone wrong in terms of our priorities and neglect of God's Word but we must be ready to move on from there and respond to what the Lord is calling us to do.
And what he wants is a rebuilt temple. Why? For his pleasure & his glory.
Pleasure Does he delight in buildings?! No; he delights in that which is in buildings out of love & worship for him. What we do, when we do it with right motives, brings pleasure to God. He is truly happy & fulfilled in himself but he also says that he is made happy by what we do. Do we understand that?
Glory Because there God would be manifested & his grace made known (but most fully in the NT). Today, he is most glorified in the building of the spiritual temple, his people. That is why priority must be given to it, that is why we must learn to read providence aright.
The priority was to be given to the temple because it would bring pleasure to God and glorify him. But it was in pleasing and glorifying him that they would (and we do) experience the highest degree of personal happiness. "When we walk with the Lord in the light of his word, what a glory he sheds on our way".
He is worthy of all our service, of our unsparing efforts in seeking to glorify him in all we do, seeking first his kingdom & righteousness. But such is his grace, our own prosperity and the true prosperity of this world are also bound up in these things.
So let's give careful thought to our ways...and build together, for his pleasure and glory. Amen!
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