In these past weeks and in the last few days, much has been said about the need (or otherwise) to bring in legislation to deal with religious hatred. Once again, our studies in God's Word are very timely! For here in this chapter we have an account of religious hatred and the right response to it. It is also a chapter that forces us to face up to some difficult biblical material.
As we've said before, our approach to the OT must be to see it through the lens of the NT with Jesus at the centre. We need to bear in mind the whole flow of salvation-history and ensure that the lessons we draw are appropriate for our own context.
1. The Reality of Opposition
We've already seen in ch.2 that the work will not go unopposed and here the enemies of God's people make their stand. The work that has been going on has greatly angered them (vv.1,7). Evil hates and is furious over the progress of God's good work. So they 'up the anti' and do their best to stop the work.
We're reminded many times in scripture that we are involved in a battle and will encounter opposition in this life. But the lesson to learn is that, first and foremost, "our struggle is not against flesh and blood" although it may present and channel itself in that way. Our battle is "against the rulers, against the authorities against the powers of this dark world and against the spiritual forces of evil in the heavenly places" (Eph. 6:12). It was the same in N's day, but becomes much plainer in the NT.
The upshot of this is that our weapons and tactics must be appropriate for the battle - but we'll come to that later! For now, let's just acknowledge that we're in a battle, not for land or money but for the glory of God's name and the hearts, minds and souls of lost men and women. It is not a battle that can be legislated for by Govts, much though we value basic freedoms.
Notice too the approach adopted by Sanballat and his cronies. At first, they try to discourage the workers by ridiculing them and their work. Their words are harsh & hurtful; whoever said that 'sticks and stones may break my bones but words can never hurt me' was brave but wrong. Words are powerful and can wound deeply.
But when that seemed not to work, they escalated their attack with threats of violence (v.11), even using some of the Jews to unwittingly carry their propaganda (v.12). If words failed to stop the work, they were not afraid to use force.
We need to learn that the devil has many schemes and tactics that he can use, that he is a subtle foe and sometimes unsubtle too. We need to learn that fear of man can be a potent weapon in stifling Christian work and witness, be it fear of violence, of ridicule or of being passed over for promotion at work.
Our enemy is skilled and brutal. We need to recognise that.
2. The Impact of Opposition
The opposition faced by the Jews was real and it had a real impact on them. They were in the midst of a very difficult task. They had begun well but now, halfway through, the taunts of their enemies and the threat of violence combine to discourage them in their work (v.10).
I think we can all sympathise with them. The work was hard enough as it was, without all these threats. Living a godly life and seeking to win others to the Lord are hard enough tasks without the devil's schemes to contend with.
With enemies within and without, we can all too easily grow discouraged and dejected. Opposition is real and we know it, just as these did. We must expect to have to deal with setbacks of all kinds.
3. The Response to Opposition
But the greatest lessons of this chapter are how to respond to the opposition which is real and damaging. There are 3 things I want to mention from the example of Nehemiah here, as we remember that the weapons of our warfare are not worldly but mighty through God to bring down strongholds:
i) Prayer - Nehemiah prayed about the situation. That doesn't surprise us, we know he's a man of prayer and we want to be the same too. He gives the burden to the Lord in prayer and that enables him to give himself to the Lord in service.
In Ephesians 6 Paul teaches on the need for prayer in the spiritual battle, exhorting the believers to "pray in the Spirit on all occasions with all kinds of prayers and requests". He was aware of just how vital prayer is in the warfare we face. May the Lord help us to be that aware too.
But we need to deal with how Nehemiah prayed (vv.4,5). His prayer is a problem for many, even commentators. Some might even say that in these troubled times when many are trying to dampen down the fires of religious conflict that words such as these are explosive. How should we deal with them?
What we see here is quite similar to some of the (imprecatory) psalms where the psalmist prays for God to deal with his enemies. There are a number of things we can say:
i) Nehemiah's great concern in this work is not personal but for God's name to be glorified;
ii) frequently the language of such prayers is metaphorical rather than literal;
iii) our own hatred of sin and desire for justice may not be what it should be; judge not the Lord by feeble sense!
iv) ot is not wrong to pray for justice and vindication; evil needs to be dealt with;
It is on that last point that we need to remember where we are in salvation history in this book and then look forward to the coming of Jesus and his own response to evil and opposition.
Not for a moment did Jesus connive with evil, nor did he fail to denounce it and those who steadfastly opposed him ('woes' on the Pharisees et al). But, uniquely, Jesus is the one who combined perfect hatred for sin with a willingness to bear its consequences on behalf of his enemies. In Jesus, prayer for judgement on sin is met with his own self-giving for sin.
So we pray for success in the gospel, for God's kingdom to come in the hearts & lives of men & women. But it still remains that one day, all who are unrepentant will join the devil and his angels in a place of endless destruction. And that will be a just reward for their evil. To pray for God's kingdom to come is also to pray for that time. It isn't wrong to want God's creation to be rid of sin and for justice to prevail. But how we should long for people to be saved!
ii) Faith - Closely allied to his praying is Nehemiah's trust in God and his encouraging of the people to trust him. A number of times he tells them not to fear, to remember the Lord, knowing that "our God will fight for us" (vv.14,20). We must take up the shield of faith and continue to work, despite opposition.
iii) Work - Which is exactly what we see here. Faith in God goes hand in hand with continued hard work and with common sense precautions against attack. Cromwell famously said 'Trust in God and keep your powder dry' and that is what happens here as the people work with both sword and trowel in hand.
Here then is how to handle opposition biblically. In our own day, the battle is fierce and the work is as urgent as ever. We must pray without ceasing, trust the Lord implicitly and work resolutely!
Tuesday, 11 July 2006
Nehemiah 3:1-32
Nehemiah has come to Jerusalem, full of zeal for God's glory and conscious of a call to lead the people in rebuilding the wall. In this chapter we have the record of the initial work that was done on the repairs needed. It has much to teach us about working together for God's kingdom. But we're going to stand back and see something of the bigger picture first.
1. What They Did: Built A Wall
This chapter is clearly about rebuilding the city walls. But this was more than a construction project. A wall would, of course, be very useful as protection but it was also going to function symbolically, as a badge marking them as God's people and Jerusalem as God's place.
In this chapter we see evidence that they understood this: the priests led the way in the work and when they had completed a section, they dedicated it to the Lord, a highly theological event (v.1). After the havoc of the exile and the difficult years since, along with the temple, the walls would speak of God's ongoing purposes for his people and, through them, the world.
But the wall would also make, in a concrete way, the point that Nehemiah made in 2:20 to their adversaries: they were a holy people, set apart for God and set apart from the nations. They would be separated from others, not simply by a wall, but by their faithfulness to the Lord.
Here is something vital for us to grasp for today too. We need to build bridges into the world, in order to effectively share the gospel with others. We need to meet folk where they are in their understanding. But it is crucial in doing so that we build walls too, walls around our minds and around our hearts. Our thinking and our behaviour must be guarded from all attempts to squeeze them into the world's mould.
We are called to be distinctive as the Lord's people, making the gospel attractive to others. But in being accessible to the world, we must make sure we're not assimilated by the world. Our lives must be governed by scripture and so be distinctive and holy, honouring the Lord and showing the beauty of the gospel. That means serious Bible study and eager obedience.
2. How They Built The Walls
Moving from the bigger picture, we see something of the details of their work recorded here.
i) With Unity - Perhaps the most striking feature of this chapter is the unity with which the people worked together on the walls. Time and again the chapter uses the term 'repaired' to describe what they did, showing it was essentially the same work, it was a unity. And many times we read that they worked next to each other, side by side.
Here is a lovely picture of what the church of Jesus Christ should be and how we should work for the gospel. It is a work that we do together and stand shoulder to shoulder in. Paul called on the Philippians to "stand firm in one spirit, contending as one man for the faith of the gospel" (1:27). Earlier, he had spoken about their "partnership in the gospel". Those are stirring words and this is a stirring example given by these workers.
Notice that this unity of heart and purpose included people of all social strata, from the priests and nobles to the 'ordinary' townsfolk. That's the church! Whatever background we're from, we are one in Christ Jesus, whatever our role within the church, there is to be no division: all one and working as one.
Of course, this point is made so plainly in the NT by the use of the body metaphor. Every part is necessary and contributes to the functioning of the whole. There is an essential unity to the people of God.
And notice that the workers included people from other towns who were equally concerned for God's glory. That is what matters above all; not petty distinctions but a heart for God, loving his Word and honouring the Saviour. It is the big things that unite the people of God.
To rebuild the walls was a huge job and the challenges we face today are likewise very great. How can they be tackled? By each part of the body doing its work, wherever God has placed us and in the context of the church. Rather than be dismayed by the scale of the task, we must play our part, encouraging others as we do so and in that way, by God's grace, the work will be done, to his praise.
ii) In Diversity - They did the work in a spirit of unity but we must also notice how diverse they were: nobles and ordinary folk; various family groupings, different trades and callings. It is this diversity that makes their unity all the more conspicuous.
Variety of gifts is a great blessing from the Lord and is for the building up of the whole and the progress of the gospel. We're told, "Whatever your hand finds to do, do it with all your might" because life is short. All need to ask 'What can I do for the Lord?' & should rejoice as we see others doing what they can.
This is identified as a key role for pastors and teachers in the church, "to prepare God's people for works of service". A church is not just about a minister; it is about the whole people of God serving the Lord as he enables and calls.
Given the diversity of gifts and opportunities the Lord gives, there must be a flexibility in the church that allows for creativity in their use. Many were called to work next to their homes, giving a sense of comfort and security. Church fellowships must be comfortable, secure places that encourage people to serve God.
And yet it is interesting to note here that the variety of gifts were subjugated for a time in the interests of the greater good. There will be times when we need to go 'outside the box', not just in our thinking but in our doing. We must be ready for that and not throw up a defensive 'I can't do that!'.
iii) With Organisation - No doubt the diversity gave rise to a variety of opinions about how the work should be done and what the best approach would be. Yet in their diversity, they held together and seem to have responded positively to the clear lead that was no doubt given by Nehemiah.
Leaders are given by God to do just that. Collaborative efforts are often hard work because we are inclined to insist on our own way, perhaps even despising those appointed by God to leadership in the church. We are all responsible for "maintaining the unity of the spirit in the bond of peace". Yes, there needs to be flexibility and encouragement to serve but we must all be ready to give ourselves for the greater good and respect those in leadership.
iv) With Untiring Zeal - Lastly, notice that the work was marked by great zeal. That is specifically said of Baruch (v.20) and we also see some groups going the extra mile and doing a second piece of wall (v.5 cf. V.27). There is one jarring note (v.5) but that only serves to highlight the remarkable effort of the rest.
Here are people doing what Paul urges in Rom. 12:11 - "Never be lacking in zeal, but keep your spiritual fervour, serving the Lord". As we close, let's ask ourselves if that is true of us.
What will get us going and keep us going in our service is not human sentiment or emotional pressure from the front but a heart that knows the Lord, that loves him and is rejoicing in his grace in the Lord Jesus. May he help us to be fervent in the Spirit and zealous in our labours, for his name's sake. Amen.
1. What They Did: Built A Wall
This chapter is clearly about rebuilding the city walls. But this was more than a construction project. A wall would, of course, be very useful as protection but it was also going to function symbolically, as a badge marking them as God's people and Jerusalem as God's place.
In this chapter we see evidence that they understood this: the priests led the way in the work and when they had completed a section, they dedicated it to the Lord, a highly theological event (v.1). After the havoc of the exile and the difficult years since, along with the temple, the walls would speak of God's ongoing purposes for his people and, through them, the world.
But the wall would also make, in a concrete way, the point that Nehemiah made in 2:20 to their adversaries: they were a holy people, set apart for God and set apart from the nations. They would be separated from others, not simply by a wall, but by their faithfulness to the Lord.
Here is something vital for us to grasp for today too. We need to build bridges into the world, in order to effectively share the gospel with others. We need to meet folk where they are in their understanding. But it is crucial in doing so that we build walls too, walls around our minds and around our hearts. Our thinking and our behaviour must be guarded from all attempts to squeeze them into the world's mould.
We are called to be distinctive as the Lord's people, making the gospel attractive to others. But in being accessible to the world, we must make sure we're not assimilated by the world. Our lives must be governed by scripture and so be distinctive and holy, honouring the Lord and showing the beauty of the gospel. That means serious Bible study and eager obedience.
2. How They Built The Walls
Moving from the bigger picture, we see something of the details of their work recorded here.
i) With Unity - Perhaps the most striking feature of this chapter is the unity with which the people worked together on the walls. Time and again the chapter uses the term 'repaired' to describe what they did, showing it was essentially the same work, it was a unity. And many times we read that they worked next to each other, side by side.
Here is a lovely picture of what the church of Jesus Christ should be and how we should work for the gospel. It is a work that we do together and stand shoulder to shoulder in. Paul called on the Philippians to "stand firm in one spirit, contending as one man for the faith of the gospel" (1:27). Earlier, he had spoken about their "partnership in the gospel". Those are stirring words and this is a stirring example given by these workers.
Notice that this unity of heart and purpose included people of all social strata, from the priests and nobles to the 'ordinary' townsfolk. That's the church! Whatever background we're from, we are one in Christ Jesus, whatever our role within the church, there is to be no division: all one and working as one.
Of course, this point is made so plainly in the NT by the use of the body metaphor. Every part is necessary and contributes to the functioning of the whole. There is an essential unity to the people of God.
And notice that the workers included people from other towns who were equally concerned for God's glory. That is what matters above all; not petty distinctions but a heart for God, loving his Word and honouring the Saviour. It is the big things that unite the people of God.
To rebuild the walls was a huge job and the challenges we face today are likewise very great. How can they be tackled? By each part of the body doing its work, wherever God has placed us and in the context of the church. Rather than be dismayed by the scale of the task, we must play our part, encouraging others as we do so and in that way, by God's grace, the work will be done, to his praise.
ii) In Diversity - They did the work in a spirit of unity but we must also notice how diverse they were: nobles and ordinary folk; various family groupings, different trades and callings. It is this diversity that makes their unity all the more conspicuous.
Variety of gifts is a great blessing from the Lord and is for the building up of the whole and the progress of the gospel. We're told, "Whatever your hand finds to do, do it with all your might" because life is short. All need to ask 'What can I do for the Lord?' & should rejoice as we see others doing what they can.
This is identified as a key role for pastors and teachers in the church, "to prepare God's people for works of service". A church is not just about a minister; it is about the whole people of God serving the Lord as he enables and calls.
Given the diversity of gifts and opportunities the Lord gives, there must be a flexibility in the church that allows for creativity in their use. Many were called to work next to their homes, giving a sense of comfort and security. Church fellowships must be comfortable, secure places that encourage people to serve God.
And yet it is interesting to note here that the variety of gifts were subjugated for a time in the interests of the greater good. There will be times when we need to go 'outside the box', not just in our thinking but in our doing. We must be ready for that and not throw up a defensive 'I can't do that!'.
iii) With Organisation - No doubt the diversity gave rise to a variety of opinions about how the work should be done and what the best approach would be. Yet in their diversity, they held together and seem to have responded positively to the clear lead that was no doubt given by Nehemiah.
Leaders are given by God to do just that. Collaborative efforts are often hard work because we are inclined to insist on our own way, perhaps even despising those appointed by God to leadership in the church. We are all responsible for "maintaining the unity of the spirit in the bond of peace". Yes, there needs to be flexibility and encouragement to serve but we must all be ready to give ourselves for the greater good and respect those in leadership.
iv) With Untiring Zeal - Lastly, notice that the work was marked by great zeal. That is specifically said of Baruch (v.20) and we also see some groups going the extra mile and doing a second piece of wall (v.5 cf. V.27). There is one jarring note (v.5) but that only serves to highlight the remarkable effort of the rest.
Here are people doing what Paul urges in Rom. 12:11 - "Never be lacking in zeal, but keep your spiritual fervour, serving the Lord". As we close, let's ask ourselves if that is true of us.
What will get us going and keep us going in our service is not human sentiment or emotional pressure from the front but a heart that knows the Lord, that loves him and is rejoicing in his grace in the Lord Jesus. May he help us to be fervent in the Spirit and zealous in our labours, for his name's sake. Amen.
Nehemiah 2:11-20
1. Softly, Softly (vv.11-16)
So how does Nehemiah tackle the situation? With great caution. Having arrived in Jerusalem, he doesn't make a big noise about himself and his plans but he proceeds quietly and cautiously, going out at night and with just a few men to assess the situation.
It is wise to be cautious; he needs to carry the people with him. But his approach is about more than simply wise caution. He is going out to see for himself what the situation is. He engages in detailed research that is necessary to doing the work well.
There is a very real sense in which we need to do research today. We expect it of missionaries who are going abroad, that they get to know as much about the country and the people as they can. For our home situation, we tend to assume we know all we need to know - but that may not be the case.
Society is changing fast; people are not where they used to be and it is imperative that we understand the times and that we reflect on how to share the gospel in a new situation.
2. Rallying the Troops! (vv.17,18)
So what did he find? Were things as bad as he had been told back in Susa? Absolutely. Twice Neh. uses almost identical words to describe the situation that were used back in ch.1 (see vv.13b, 17a & cf. 1:3b). They hadn't exaggerated; the situation is very grave. Look at verse 14!
In ch.1, his response was near collapse followed by agonised prayer. Here, he's quite different. Those months of prayer have prepared him for the task. He has faced the reality in his mind and now, seeing it firsthand, he is not paralysed but prepared to act to resolve it.
When we get a grasp of just how desperate a situation is, including our own, we can become so discouraged that we can't even consider taking action. But Neh. has prayed hard, reminding himself of God's promises and now he's ready to get to work. Prayer, faith & action go hand in hand for God's glory.
But it's going to take more than one man to sort out this mess. Nehemiah hasn't been called to a private ministry but a public one. He is called to be a leader among the Lord's people and he begins that leadership here. There are 3 things in particular I want to highlight from his approach:
i) Exhortation - He doesn't gloss over reality; he gets the people to face it and exhorts them to work. Here is a leader doing what leaders are meant to do, giving direction and calling God's people to do God's will.
He didn't take a straw pole about what should be done; he got on with encouraging the people to do what so obviously needed to be done. He was called to lead and lead he did. Yet his manner was not one of strict command but passionate exhortation. He is clearly concerned for God's glory (mention of disgrace) and makes it the basis for his exhortation.
ii) Example - Notice too how the kind of biblical leadership that is exemplified here by Nehemiah, is marked by a servant spirit and self-sacrifice ("let us rebuild the wall"). He's not going to be a leader afraid to get his hands dirty; he'll be in the thick of things, leading by example.
iii) Experience - Lastly, his leadership has the note of personal experience in it. He exhorts them to work, leading by example, and encourages them with his testimony to the hand of God being on him and gives concrete evidence of that in the letter from the king.
The lead he is giving is entirely God-focussed which is just what the people need. This is not some hair-brained scheme of a zealous fanatic but the God-authorised exhortation of a genuine leader with a passion for God's glory
Without a focus on God's glory we lose the incentive to work; without a focus on what the Lord has done for us, we lose heart in the work. Let's aim to get our focus right.
3. Opposition (vv.19,20)
But, as we've seen, it isn't going to be plain sailing. Rebuilding the walls will be hard enough but there is another factor to contend with, the opposition of influential people.
Three officials are mentioned in v.19 and the places associated with them (Samaria, Ammon, Moab & Edom) mean the people are metaphorically surrounded. Knowing they have the upper hand, they taunt Nehemiah and mock the plans to rebuild the.
Opposition and mockery are still with us. The church and Christian belief are regularly mocked in the media and we may have personal experience of it in our own situations. How should we deal with it? Notice 4 things about Nehemiah here:
i) He wasn't afraid to face them. As we were reminded last week, fear of God drives out the fear of man. Here is a man who is passionate about God's glory, who reveres his name, and so he is unafraid of these powerful enemies.
ii) Although he has letters from the King and has already shown them to the governors, he doesn't rely on such things. His reply is clear & unambiguous, "The God of heaven will give us success". However supportive society may be, whatever sympathy and help they may choose to give, our faith must rest firmly in God. It is his church, his kingdom, that we are seeking to build. We rely on him and on him alone.
We are glad to have government legislation that allows us to reclaim income tax on monies given to the church. But we mustn't put our trust in the goodwill of government; it may change and easily. Our faith is in God.
iii) As we saw, Nehemiah was cautious in speaking to the King, making no reference to the Lord. But here he is much more upfront, judging the situation differently. These people need to know who they are taking on: not just a handful of ill-equipped residents of Jerusalem but the God who resides in heaven!
The opposition was real but Nehemiah was putting matters into the Lord's hands. They were his people and were working for him; he would give them success, whatever the opposition. That's something we must learn to do too.
iv) Nehemiah makes it plain that he is not in the business of compromise and political alliances. He tells them quite plainly that they have "no share in Jerusalem or any historic claim to it".
Some might say that he was being needlessly provocative and hostile, that a bit of give and take would work wonders. But that misses the point. To collude with these men would mean diluting the reality of worship, robbing the Lord of true worship.
Pluralism is an enemy to the souls of men. Yes, we must be tolerant in the sense that we do not violently oppose people holding to their beliefs, nor do we try to force profession of faith by physical or emotional coercion.
But that does not mean say that all faiths are the same and lead to the same God. They clearly do not. We must be faithful in rejecting all attempts to get us to tone down the message, whether through promise of resources or by threat. Concern for the glory of God and the eternal destiny of our friends and neighbours demand it.
So how does Nehemiah tackle the situation? With great caution. Having arrived in Jerusalem, he doesn't make a big noise about himself and his plans but he proceeds quietly and cautiously, going out at night and with just a few men to assess the situation.
It is wise to be cautious; he needs to carry the people with him. But his approach is about more than simply wise caution. He is going out to see for himself what the situation is. He engages in detailed research that is necessary to doing the work well.
There is a very real sense in which we need to do research today. We expect it of missionaries who are going abroad, that they get to know as much about the country and the people as they can. For our home situation, we tend to assume we know all we need to know - but that may not be the case.
Society is changing fast; people are not where they used to be and it is imperative that we understand the times and that we reflect on how to share the gospel in a new situation.
2. Rallying the Troops! (vv.17,18)
So what did he find? Were things as bad as he had been told back in Susa? Absolutely. Twice Neh. uses almost identical words to describe the situation that were used back in ch.1 (see vv.13b, 17a & cf. 1:3b). They hadn't exaggerated; the situation is very grave. Look at verse 14!
In ch.1, his response was near collapse followed by agonised prayer. Here, he's quite different. Those months of prayer have prepared him for the task. He has faced the reality in his mind and now, seeing it firsthand, he is not paralysed but prepared to act to resolve it.
When we get a grasp of just how desperate a situation is, including our own, we can become so discouraged that we can't even consider taking action. But Neh. has prayed hard, reminding himself of God's promises and now he's ready to get to work. Prayer, faith & action go hand in hand for God's glory.
But it's going to take more than one man to sort out this mess. Nehemiah hasn't been called to a private ministry but a public one. He is called to be a leader among the Lord's people and he begins that leadership here. There are 3 things in particular I want to highlight from his approach:
i) Exhortation - He doesn't gloss over reality; he gets the people to face it and exhorts them to work. Here is a leader doing what leaders are meant to do, giving direction and calling God's people to do God's will.
He didn't take a straw pole about what should be done; he got on with encouraging the people to do what so obviously needed to be done. He was called to lead and lead he did. Yet his manner was not one of strict command but passionate exhortation. He is clearly concerned for God's glory (mention of disgrace) and makes it the basis for his exhortation.
ii) Example - Notice too how the kind of biblical leadership that is exemplified here by Nehemiah, is marked by a servant spirit and self-sacrifice ("let us rebuild the wall"). He's not going to be a leader afraid to get his hands dirty; he'll be in the thick of things, leading by example.
iii) Experience - Lastly, his leadership has the note of personal experience in it. He exhorts them to work, leading by example, and encourages them with his testimony to the hand of God being on him and gives concrete evidence of that in the letter from the king.
The lead he is giving is entirely God-focussed which is just what the people need. This is not some hair-brained scheme of a zealous fanatic but the God-authorised exhortation of a genuine leader with a passion for God's glory
Without a focus on God's glory we lose the incentive to work; without a focus on what the Lord has done for us, we lose heart in the work. Let's aim to get our focus right.
3. Opposition (vv.19,20)
But, as we've seen, it isn't going to be plain sailing. Rebuilding the walls will be hard enough but there is another factor to contend with, the opposition of influential people.
Three officials are mentioned in v.19 and the places associated with them (Samaria, Ammon, Moab & Edom) mean the people are metaphorically surrounded. Knowing they have the upper hand, they taunt Nehemiah and mock the plans to rebuild the.
Opposition and mockery are still with us. The church and Christian belief are regularly mocked in the media and we may have personal experience of it in our own situations. How should we deal with it? Notice 4 things about Nehemiah here:
i) He wasn't afraid to face them. As we were reminded last week, fear of God drives out the fear of man. Here is a man who is passionate about God's glory, who reveres his name, and so he is unafraid of these powerful enemies.
ii) Although he has letters from the King and has already shown them to the governors, he doesn't rely on such things. His reply is clear & unambiguous, "The God of heaven will give us success". However supportive society may be, whatever sympathy and help they may choose to give, our faith must rest firmly in God. It is his church, his kingdom, that we are seeking to build. We rely on him and on him alone.
We are glad to have government legislation that allows us to reclaim income tax on monies given to the church. But we mustn't put our trust in the goodwill of government; it may change and easily. Our faith is in God.
iii) As we saw, Nehemiah was cautious in speaking to the King, making no reference to the Lord. But here he is much more upfront, judging the situation differently. These people need to know who they are taking on: not just a handful of ill-equipped residents of Jerusalem but the God who resides in heaven!
The opposition was real but Nehemiah was putting matters into the Lord's hands. They were his people and were working for him; he would give them success, whatever the opposition. That's something we must learn to do too.
iv) Nehemiah makes it plain that he is not in the business of compromise and political alliances. He tells them quite plainly that they have "no share in Jerusalem or any historic claim to it".
Some might say that he was being needlessly provocative and hostile, that a bit of give and take would work wonders. But that misses the point. To collude with these men would mean diluting the reality of worship, robbing the Lord of true worship.
Pluralism is an enemy to the souls of men. Yes, we must be tolerant in the sense that we do not violently oppose people holding to their beliefs, nor do we try to force profession of faith by physical or emotional coercion.
But that does not mean say that all faiths are the same and lead to the same God. They clearly do not. We must be faithful in rejecting all attempts to get us to tone down the message, whether through promise of resources or by threat. Concern for the glory of God and the eternal destiny of our friends and neighbours demand it.
Nehemiah 2:1-10
In a week of such tragedy, it can seem just a little obscure to turn to a book all about an ancient people and their struggles in an ancient city. But what we're looking at in Nehemiah is very relevant and timely, and not just in the most obvious sense of a city being rebuilt.
George Bush described the awful events of last Tuesday (9/11) as a conflict between good and evil. Those words are central to this whole chapter and are its defining marks. It doesn't always come out in our translations but the Hebrew words for good and evil keep recurring here:
Good/ Evil
Pleased (vv.6,7)/Sad (vv.1-3)
Good hand of God (vv.8,18)/Trouble (v.18)
Good work (v.18)/Displeased (v.10)
Welfare (v.10)
Here is God's perspective on the history. A cosmic battle is being waged, between good and evil, and the events of the book of Nehemiah are a part of that.
So George Bush is right, Tuesday's events are part of the struggle between good and evil. But not in the sense that the US or the rest of the so-called Free World can be equated with what is good. Rather, what we saw was massively evil and is the very reason why the gospel is so needed in this world and why we must proclaim the good news about a good God to people lost in their sin and suffering under the reign of evil.
So to turn to a passage like this at a time like this is not being obscure, nor are we burying our heads in the sand. Here is God's view on life in this world, here is the record of the Lord acting in and for his world and how we believers are to live in it.
1. Nehemiah: A Man of Prayer and Position
The last words of ch.1 told us that Nehemiah was cupbearer to the King. That was a fairly menial task that had been elevated in significance. Cupbearers served wine to the King, making sure it wasn't poisoned. And they were often close confidants of those they served.
Nehemiah was a man of prayer but also of position. And he is going to use that position for God's glory and the good of his people, as he has opportunity to do so.
We'll come to the details of that soon but let's stop to remind ourselves of what Jesus taught about using unrighteous mammon for the sake of God's Kingdom. As God's people we need to be alert to opportunities to serve him and his kingdom through the life situations that he has placed us in.
Very few of us will have the ear of the king but we must try to do what we can. Someone once said we should 'Think globally and act locally'. It wasn't said in a Christian context but it is a helpful perspective to have: to think globally, having God's kingdom at heart, and to act locally, as we have opportunity. We should ask, 'What can I do where I am?'
2. Nehemiah: A Man of Courage & Gumption
But although Nehemiah enjoyed a position of some intimacy with the king, it was not necessarily going to be plain sailing. Kings like Artaxerxes were notorious for acting on impulse and held the life of their servants in their hands. And if you look back at Ezra ch.4, you'll see that this king had fairly recently ordered the work on Jerusalem to stop.
To approach the king hoping to intercede for Jerusalem, as Nehemiah did here, required a fair amount of courage.
But isn't that always so when we seek to serve the Lord? Most forms of service are costly and involve courage on our part. Nehemiah was a man just like us; his only secret was to trust in the Lord. That's the solution to our fear too. "Be strong in the Lord and in his mighty power" (Eph. 6:10).
And as well as being a man of courage, Nehemiah also shows a fair amount of gumption too. His approach is quite careful and measured. He doesn't mention Jerusalem by name and doesn't make it political matter but stresses the personal.
Our Lord has called us to be "wise as serpents and harmless as doves" and it's that combination we see in Nehemiah. In our own places of service, with opportunities to do good for the sake of the gospel, we must display those virtues too.
3. Nehemiah: A Man of Faith
Yes, Nehemiah was in a position to do good, he had the courage and the gumption to seek to do so, but there is something else here. He didn't rely on having the ear of the king; he sought the ear of the King of Kings! When the door seemed to be opening for Nehemiah, he shot a quick prayer to God for help and grace (v.4).
This 'arrow prayer' of Nehemiah's is famous for its brevity but we need to remember that it was preceded by, and grew out of, a life of constant, persevering prayer. Those who walk in close communion with their Lord, holding his Kingdom in high regard, will also be those who seek God's help moment by moment as the needs arise.
Having been encouraged by the King's initial response, and lifting his heart to God, Nehemiah asks for more. He asks for supplies of wood and a letter of safe conduct. His months of praying have clearly been months of planning too; he knows what is needed for the job.
Believing prayer and detailed preparation are not opposed to each other. When James condemns people for their plans it is because they assume their plans will work out come what may, without God's blessing. Nehemiah knows nothing of that kind of attitude; his praying and planning have gone hand in hand. It is right to dream dreams for the sake of the gospel and to pray that the Lord might bring them about, according to his will.
4. The Good Hand of God
And the faith and prayers of Nehemiah are not in vain, for the Lord is pleased to act for his glory's sake and so for the good of his people. As the king responds favourably to his requests, Nehemiah recognises that it is because "the gracious hand of my God was upon me" (v.8).
Here is a man quick to give God the glory. The plan has so far worked not because of his courage, his gumption or even his faithful praying. The plan moves forward and hope grows for the people of Jerusalem because of the grace and goodness of the Lord. Whatever gains we may see for God's kingdom, whatever growth, whatever blessing, it will only be because God is good. It won't be because of us. He is sovereign!
5. The Evil Hand of Men
But, as we've seen, this world is a theatre of conflict between good and evil. And when Nehemiah gives his letter to the governors of Trans-Euphrates, they are "very much disturbed". This is the first indication that things will not necessarily go smoothly. A healthy does of realism!
Having God's good hand upon us does not mean we will not suffer opposition. We will. It is inevitable. But this passage encourages us to believe that God is in heaven and overrules life on earth, for his glory and the advance of the gospel. The king's heart is in the hand of the Lord, just as it was when Jesus was crucified. So the triumph of the gospel is assured.
George Bush described the awful events of last Tuesday (9/11) as a conflict between good and evil. Those words are central to this whole chapter and are its defining marks. It doesn't always come out in our translations but the Hebrew words for good and evil keep recurring here:
Good/ Evil
Pleased (vv.6,7)/Sad (vv.1-3)
Good hand of God (vv.8,18)/Trouble (v.18)
Good work (v.18)/Displeased (v.10)
Welfare (v.10)
Here is God's perspective on the history. A cosmic battle is being waged, between good and evil, and the events of the book of Nehemiah are a part of that.
So George Bush is right, Tuesday's events are part of the struggle between good and evil. But not in the sense that the US or the rest of the so-called Free World can be equated with what is good. Rather, what we saw was massively evil and is the very reason why the gospel is so needed in this world and why we must proclaim the good news about a good God to people lost in their sin and suffering under the reign of evil.
So to turn to a passage like this at a time like this is not being obscure, nor are we burying our heads in the sand. Here is God's view on life in this world, here is the record of the Lord acting in and for his world and how we believers are to live in it.
1. Nehemiah: A Man of Prayer and Position
The last words of ch.1 told us that Nehemiah was cupbearer to the King. That was a fairly menial task that had been elevated in significance. Cupbearers served wine to the King, making sure it wasn't poisoned. And they were often close confidants of those they served.
Nehemiah was a man of prayer but also of position. And he is going to use that position for God's glory and the good of his people, as he has opportunity to do so.
We'll come to the details of that soon but let's stop to remind ourselves of what Jesus taught about using unrighteous mammon for the sake of God's Kingdom. As God's people we need to be alert to opportunities to serve him and his kingdom through the life situations that he has placed us in.
Very few of us will have the ear of the king but we must try to do what we can. Someone once said we should 'Think globally and act locally'. It wasn't said in a Christian context but it is a helpful perspective to have: to think globally, having God's kingdom at heart, and to act locally, as we have opportunity. We should ask, 'What can I do where I am?'
2. Nehemiah: A Man of Courage & Gumption
But although Nehemiah enjoyed a position of some intimacy with the king, it was not necessarily going to be plain sailing. Kings like Artaxerxes were notorious for acting on impulse and held the life of their servants in their hands. And if you look back at Ezra ch.4, you'll see that this king had fairly recently ordered the work on Jerusalem to stop.
To approach the king hoping to intercede for Jerusalem, as Nehemiah did here, required a fair amount of courage.
But isn't that always so when we seek to serve the Lord? Most forms of service are costly and involve courage on our part. Nehemiah was a man just like us; his only secret was to trust in the Lord. That's the solution to our fear too. "Be strong in the Lord and in his mighty power" (Eph. 6:10).
And as well as being a man of courage, Nehemiah also shows a fair amount of gumption too. His approach is quite careful and measured. He doesn't mention Jerusalem by name and doesn't make it political matter but stresses the personal.
Our Lord has called us to be "wise as serpents and harmless as doves" and it's that combination we see in Nehemiah. In our own places of service, with opportunities to do good for the sake of the gospel, we must display those virtues too.
3. Nehemiah: A Man of Faith
Yes, Nehemiah was in a position to do good, he had the courage and the gumption to seek to do so, but there is something else here. He didn't rely on having the ear of the king; he sought the ear of the King of Kings! When the door seemed to be opening for Nehemiah, he shot a quick prayer to God for help and grace (v.4).
This 'arrow prayer' of Nehemiah's is famous for its brevity but we need to remember that it was preceded by, and grew out of, a life of constant, persevering prayer. Those who walk in close communion with their Lord, holding his Kingdom in high regard, will also be those who seek God's help moment by moment as the needs arise.
Having been encouraged by the King's initial response, and lifting his heart to God, Nehemiah asks for more. He asks for supplies of wood and a letter of safe conduct. His months of praying have clearly been months of planning too; he knows what is needed for the job.
Believing prayer and detailed preparation are not opposed to each other. When James condemns people for their plans it is because they assume their plans will work out come what may, without God's blessing. Nehemiah knows nothing of that kind of attitude; his praying and planning have gone hand in hand. It is right to dream dreams for the sake of the gospel and to pray that the Lord might bring them about, according to his will.
4. The Good Hand of God
And the faith and prayers of Nehemiah are not in vain, for the Lord is pleased to act for his glory's sake and so for the good of his people. As the king responds favourably to his requests, Nehemiah recognises that it is because "the gracious hand of my God was upon me" (v.8).
Here is a man quick to give God the glory. The plan has so far worked not because of his courage, his gumption or even his faithful praying. The plan moves forward and hope grows for the people of Jerusalem because of the grace and goodness of the Lord. Whatever gains we may see for God's kingdom, whatever growth, whatever blessing, it will only be because God is good. It won't be because of us. He is sovereign!
5. The Evil Hand of Men
But, as we've seen, this world is a theatre of conflict between good and evil. And when Nehemiah gives his letter to the governors of Trans-Euphrates, they are "very much disturbed". This is the first indication that things will not necessarily go smoothly. A healthy does of realism!
Having God's good hand upon us does not mean we will not suffer opposition. We will. It is inevitable. But this passage encourages us to believe that God is in heaven and overrules life on earth, for his glory and the advance of the gospel. The king's heart is in the hand of the Lord, just as it was when Jesus was crucified. So the triumph of the gospel is assured.
Nehemiah 1:5-11
Nehemiah was devastated by the news from Jerusalem. He wept and set himself to persevering, committed prayer. Vv.5-11 are a summary of his praying over those months. Although it deals with a very specific situation, it is very important and has much to say to us.
And he is not alone is praying; others too revere the name of the Lord and are seeking him (v.11). Such prayer has a place in our private prayers but also as part of our corporate prayer.
1. The God on Whom He Calls (v.5)
As Nehemiah begins to relate his praying, he focusses on the God to whom he is coming and 2 things in particular stand out:
i) The God of Power - He reminds himself that he is coming to the "God of heaven", a title which stressed the absolute power of God. It was a title much in use during and after the exile and reminded the people that whatever power their enemies had, their God had greater.
Though they and their land were small and insignificant in the eyes of the world, the God to whom they belonged was the God of heaven. Nothing was beyond him; he is "the great and awesome God" (v.5).
ii) God of the Covenant - The great and awesome God of heaven, is also the God of the covenant. He had made a special relationship with the people of Israel and Nehemiah is calling on him not simply as the God of almighty power but as the God of faithful love. In the prayer Jesus taught, the same 2 aspects are brought together: 'Our father, in heaven'.
Knowing who we are praying to and keeping that in mind is essential to this type of committed, persevering prayer.
2. Humbled and Contrite (vv.6,7)
In the presence of this awesome God, Nehemiah adopts the only posture that is in line with such an awareness of God: he comes to him in genuine humility. He continually refers to himself as God's servant and identifies himself with those "who delight in revering" God's name (v.11).
In the light of God's character, such humility brings confession of sin, both his own and that of the people. There is no pointing the finger here, no dodging the blame. It's easy to look around and blame others for the state of the church, local or national, but the example being set by Nehemiah here demands that we begin with ourselves. Have we lived as we ought? Are there aspects of our lives that are grievous to God? Are we not guilty just as much as others?
He isn't specific in terms of sin here, which of course we need to be, but maybe that helps us. If certain sins were listed, we might say 'No, not guilty of that, so that's me off the hook'. Nehemiah knows he is part of the problem - "His own sinfulness is part of that broad canvas of wrong which accounts for all the displeasure of God which his people has known" - and we are too.
Nehemiah is acutely aware that he and they are guilty before God; they have no merit to claim the favour and blessing of God. All they can do is confess their sin and look to God's mercy. There is here no presumption of blessing, as though they deserved it or that it was automatic with the pull of a few spiritual switches. Here is one man casting himself and his people upon the mercy of God.
The fact that God had made a covenant with the people of Israel did not "dispense with the need for mercy", rather, "covenant and mercy go hand in hand" such that "Nehemiah's confession is and appeal to the mercy of God" (Throntveit).
If the church is to be revived and renewed, it will only be on these grounds: that we belong to him and he is gracious and merciful. But the condition for knowing such blessing is a genuine turning to him and confessing of our sins.
3. The Grounds for Help (vv.8-11)
Having set himself in humility before the great and awesome God of the covenant, Nehemiah gets to the heart of his prayer.
i) Calling the Past to Mind - The first aspect of his asking is his recalling the past: he "places the present need in the context of God's long history of dealing with his people" (McConville). This is something we need regularly to do and that the Lord's table helps us with.
But he does so in a very specific way, by recalling and echoing in his prayer the very words of scripture: V.8b - Dt. 28:64; v.9 - Dt. 12:5; v.10 - Dt. 9:29. God's word is to have a key role in both fuelling and framing our prayers. Reading scripture and reflecting on it should lead us to pray and when we do, we will find that we are, even without realising it, taking up the very words of scripture to plead before God.
Nehemiah pleads God's promises before him. Yes, God's word was fulfilled in the return from exile but those promises spoke of the full restoration of the people and that was still some way off and so he prayed. We too must take up God's word and pray it, asking him to fulfil his word which is 'yes' in Jesus.
ii) Your People - A key aspect of this recollection of scripture is Dt. 9:29 where Moses pleads with the LORD not to blot out his people, reminding him that they are just that, his people. They belong to him and his glory is bound up with them. Just as Moses stood in the gap and prayed, so too did Nehemiah, for the glory of God and the sake of his people.
The same holds true today, in that "now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms" (Eph. 3:10). Here then are our grounds too for praying that God would bless and protect his people and grow his church: his glory is bound up with it.
4. Prayer to Heaven for Life on Earth
All of which leads into a specific request. He asks God to grant him success that day with 'this man'. His prayer has been getting more & more specific and finally comes down to this.
Again, we see this in the Lord's Prayer. The prayer for the coming of God's Kingdom is followed by reference to daily bread. The God whose kingdom must and will come is the Lord who feeds his people daily and delights to do so as an aspect of his covenant love towards them. General and specific prayer go hand in hand.
As yet, we don't know who 'this man' is but are told, by way of an aside, that Nehemiah was cupbearer to the king. Here we're being brought back down to earth, to Nehemiah's day to day existence.
What this points us towards is the relationship between praying to God in heaven and acting for God on earth. Nehemiah will be appearing before this man who has earthly power and influence. Having humbled himself before God and recalling the great promises of God, he is ready to ask specifically for help that day. And he is ready to be part of the answer that God may give to his months of praying.
The situation for the church in our land surely is such that we need to reflect deeply on Nehemiah's prayer and ask the Lord to help us to pray before him as those who are broken and contrite, who are believing and expectant, who stand ready to do God's will. May he so help us. Amen.
And he is not alone is praying; others too revere the name of the Lord and are seeking him (v.11). Such prayer has a place in our private prayers but also as part of our corporate prayer.
1. The God on Whom He Calls (v.5)
As Nehemiah begins to relate his praying, he focusses on the God to whom he is coming and 2 things in particular stand out:
i) The God of Power - He reminds himself that he is coming to the "God of heaven", a title which stressed the absolute power of God. It was a title much in use during and after the exile and reminded the people that whatever power their enemies had, their God had greater.
Though they and their land were small and insignificant in the eyes of the world, the God to whom they belonged was the God of heaven. Nothing was beyond him; he is "the great and awesome God" (v.5).
ii) God of the Covenant - The great and awesome God of heaven, is also the God of the covenant. He had made a special relationship with the people of Israel and Nehemiah is calling on him not simply as the God of almighty power but as the God of faithful love. In the prayer Jesus taught, the same 2 aspects are brought together: 'Our father, in heaven'.
Knowing who we are praying to and keeping that in mind is essential to this type of committed, persevering prayer.
2. Humbled and Contrite (vv.6,7)
In the presence of this awesome God, Nehemiah adopts the only posture that is in line with such an awareness of God: he comes to him in genuine humility. He continually refers to himself as God's servant and identifies himself with those "who delight in revering" God's name (v.11).
In the light of God's character, such humility brings confession of sin, both his own and that of the people. There is no pointing the finger here, no dodging the blame. It's easy to look around and blame others for the state of the church, local or national, but the example being set by Nehemiah here demands that we begin with ourselves. Have we lived as we ought? Are there aspects of our lives that are grievous to God? Are we not guilty just as much as others?
He isn't specific in terms of sin here, which of course we need to be, but maybe that helps us. If certain sins were listed, we might say 'No, not guilty of that, so that's me off the hook'. Nehemiah knows he is part of the problem - "His own sinfulness is part of that broad canvas of wrong which accounts for all the displeasure of God which his people has known" - and we are too.
Nehemiah is acutely aware that he and they are guilty before God; they have no merit to claim the favour and blessing of God. All they can do is confess their sin and look to God's mercy. There is here no presumption of blessing, as though they deserved it or that it was automatic with the pull of a few spiritual switches. Here is one man casting himself and his people upon the mercy of God.
The fact that God had made a covenant with the people of Israel did not "dispense with the need for mercy", rather, "covenant and mercy go hand in hand" such that "Nehemiah's confession is and appeal to the mercy of God" (Throntveit).
If the church is to be revived and renewed, it will only be on these grounds: that we belong to him and he is gracious and merciful. But the condition for knowing such blessing is a genuine turning to him and confessing of our sins.
3. The Grounds for Help (vv.8-11)
Having set himself in humility before the great and awesome God of the covenant, Nehemiah gets to the heart of his prayer.
i) Calling the Past to Mind - The first aspect of his asking is his recalling the past: he "places the present need in the context of God's long history of dealing with his people" (McConville). This is something we need regularly to do and that the Lord's table helps us with.
But he does so in a very specific way, by recalling and echoing in his prayer the very words of scripture: V.8b - Dt. 28:64; v.9 - Dt. 12:5; v.10 - Dt. 9:29. God's word is to have a key role in both fuelling and framing our prayers. Reading scripture and reflecting on it should lead us to pray and when we do, we will find that we are, even without realising it, taking up the very words of scripture to plead before God.
Nehemiah pleads God's promises before him. Yes, God's word was fulfilled in the return from exile but those promises spoke of the full restoration of the people and that was still some way off and so he prayed. We too must take up God's word and pray it, asking him to fulfil his word which is 'yes' in Jesus.
ii) Your People - A key aspect of this recollection of scripture is Dt. 9:29 where Moses pleads with the LORD not to blot out his people, reminding him that they are just that, his people. They belong to him and his glory is bound up with them. Just as Moses stood in the gap and prayed, so too did Nehemiah, for the glory of God and the sake of his people.
The same holds true today, in that "now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms" (Eph. 3:10). Here then are our grounds too for praying that God would bless and protect his people and grow his church: his glory is bound up with it.
4. Prayer to Heaven for Life on Earth
All of which leads into a specific request. He asks God to grant him success that day with 'this man'. His prayer has been getting more & more specific and finally comes down to this.
Again, we see this in the Lord's Prayer. The prayer for the coming of God's Kingdom is followed by reference to daily bread. The God whose kingdom must and will come is the Lord who feeds his people daily and delights to do so as an aspect of his covenant love towards them. General and specific prayer go hand in hand.
As yet, we don't know who 'this man' is but are told, by way of an aside, that Nehemiah was cupbearer to the king. Here we're being brought back down to earth, to Nehemiah's day to day existence.
What this points us towards is the relationship between praying to God in heaven and acting for God on earth. Nehemiah will be appearing before this man who has earthly power and influence. Having humbled himself before God and recalling the great promises of God, he is ready to ask specifically for help that day. And he is ready to be part of the answer that God may give to his months of praying.
The situation for the church in our land surely is such that we need to reflect deeply on Nehemiah's prayer and ask the Lord to help us to pray before him as those who are broken and contrite, who are believing and expectant, who stand ready to do God's will. May he so help us. Amen.
Nehemiah 1:1-4
The events recorded for us in this book are anchored in time and space. From secular history, we can place this scene to Nov/Dec 445BC when Artaxerxes I was king of the Persian empire.
In terns of the flow of OT history, the people of Judah were exiled to Babylon in about 587BC. Following the fall of that empire and the rise of the Persians, the first group returned to Jerusalem in 538BC. They worked on the temple and finished it in 516BC (Haggai, Zechariah).
Not everyone returned, however, and a further return was led by Ezra some 60 years later in 458BC. We read about that in the book of Ezra. That brings us to this scene in late 445BC.
At this time, Nehemiah (his name means 'the Lord comforts') was in Susa, the winter residence of the Persian kings. While there, he received a visit from Hanani, one of his brothers, a close relative, and some other men. The news they brought was to completely alter the course of Nehemiah's life.
We're going to look at what the news was and how Nehemiah responded to it, and looking to apply the lessons to our day.
1. Bad News: Great Trouble and Disgrace
The news Hanani and the others brought was extremely bad. They had come from Jerusalem and reported a great calamity to Nehemiah. The people "are in great trouble and disgrace. The wall of Jerusalem is broken down and its gates have been burned with fire" (v.3).
This news probably links to the situation described in Ezra 4 where the opponents of the Jews got official sanction for the rebuilding to stop and used their muscle to wreak havoc.
Although the church in our land doesn't stand on the verge of extinction, there is more than enough cause for concern. Numerically, the church is declining and where it isn't it is often a case of treading water.
The quality of our lives is a concern too. A recent survey of Christians after the General Election showed that moral issues were of no more concern than they had been to the public at large. And 1 in 4 agreed with the statement, 'There's no such thing as one truth for everyone. What's true for you need not be true for me too.' The tide really has gone out.
And if we widen the picture to consider other countries, the news can often be very distressing as believers are persecuted and the church harassed.
2. Response: Tears and Cries to God
Nehemiah's response to this news is one of shock and horror. One translation has it, "When I heard these things, I slumped down, crying and mourning for several days". His response was deep and profound and we're going to focus on that response.
As we do so, we need to bear in mind the news he received was not just a minor setback but very grave. And we must also bear in mind that he is clearly being prepared by the Lord for a specific ministry in that situation. That is seen in the strength of his response and the fact that up to now he had no plans to return.
Although we do not share his particular calling or context, there are still valuable lessons for us to learn here.
i) Concerned: for God's glory and God's people - The news Nehemiah heard shook him to the core because it carried great significance for God's honour and glory.
Hanani and the others reported that the people were in a state of disgrace. Their enemies had the upper hand and were gloating over them and maligning their God. The plight of the city and its people was desperate and in the eyes of a watching world it reflected badly on Israel's God.
This really mattered to Nehemiah. Notice how it was he who took the initiative to question Hanani and to find out the state of play. On hearing the news, he is struck down with grief and reacts with such intensity because of his very real and deep passion for God's glory.
Have we a similar passion for God's glory in the world? It should concern us that the church is in such general decline, because it reflects back on the Lord in the eyes of others. It is not something we should be indifferent about. Even if our own situation is promising and encouraging, the battle rages elsewhere and there are setbacks to be concerned about.
And a concern for God's glory should also mean a concern for God's people. Many of the people may have been personally unknown to Nehemiah and yet he feels deeply for them. They seem on the verge of extinction and he grieves with them and for them. The same thing is seen in Paul's ministry, that intense concern for believers he had never met.
How broad are our own concerns for the church of God? We can all too easily become narrow, either because of fine theological points or on the basis of geography.
Nehemiah's concern for God's glory and the well-being of his people is a great challenge to us. He was shaken to the core at the news he heard. We can't manufacture real concern, nor would we want to, but we can pray that God would move us by his Spirit and give us his concern for his glory and for his people, both here and in other lands.
ii) Intense Grief, Impassioned Prayer - As you probably know, Nehemiah is marked out as a man of action, a practical man. What would a man like him do at receiving such news? Not what we might expect! He didn't saddle his horse and organise a task force to go to Jerusalem. He sat down and wept and fasted and prayed. His response was to seek God in painful and passionate prayer.
Given his life situation in Susa he probably couldn't just set out. But this is more than simply the constraint of his position. He is marked out in the book as a man of prayer. On hearing the news, he instinctively turned to God.
And it wasn't just one time of prayer he had. The next date we're given in 2:1 is about 4 months later. His praying was prolonged. He wrestled before the Lord with this matter over the months. His concern for God's glory and the people's welfare wasn't a flash in the pan. It went deep.
His commitment to prayer is also evident here. Nehemiah fasted as he prayed, not for the duration, but to give himself time for prayer and to show the seriousness with which he viewed the situation and, as his prayer from v.5 makes clear, his sense of identity with his fellow Jews.
The most godly people of action in terms of God's Kingdom are also, first and foremost, people of real, committed, persevering prayer, who are genuinely concerned for God's glory and for the welfare of his people. They make it their business to know what's happening to the church in the world and they turn that news into committed prayer.
Don't we need to become more like Nehemiah? Let's ask God to give us a clearer view of his glory and how it is bound up with his church. And let's ask him to quicken us as we read his word, that he would help us to pray and to pray. Amen.
In terns of the flow of OT history, the people of Judah were exiled to Babylon in about 587BC. Following the fall of that empire and the rise of the Persians, the first group returned to Jerusalem in 538BC. They worked on the temple and finished it in 516BC (Haggai, Zechariah).
Not everyone returned, however, and a further return was led by Ezra some 60 years later in 458BC. We read about that in the book of Ezra. That brings us to this scene in late 445BC.
At this time, Nehemiah (his name means 'the Lord comforts') was in Susa, the winter residence of the Persian kings. While there, he received a visit from Hanani, one of his brothers, a close relative, and some other men. The news they brought was to completely alter the course of Nehemiah's life.
We're going to look at what the news was and how Nehemiah responded to it, and looking to apply the lessons to our day.
1. Bad News: Great Trouble and Disgrace
The news Hanani and the others brought was extremely bad. They had come from Jerusalem and reported a great calamity to Nehemiah. The people "are in great trouble and disgrace. The wall of Jerusalem is broken down and its gates have been burned with fire" (v.3).
This news probably links to the situation described in Ezra 4 where the opponents of the Jews got official sanction for the rebuilding to stop and used their muscle to wreak havoc.
Although the church in our land doesn't stand on the verge of extinction, there is more than enough cause for concern. Numerically, the church is declining and where it isn't it is often a case of treading water.
The quality of our lives is a concern too. A recent survey of Christians after the General Election showed that moral issues were of no more concern than they had been to the public at large. And 1 in 4 agreed with the statement, 'There's no such thing as one truth for everyone. What's true for you need not be true for me too.' The tide really has gone out.
And if we widen the picture to consider other countries, the news can often be very distressing as believers are persecuted and the church harassed.
2. Response: Tears and Cries to God
Nehemiah's response to this news is one of shock and horror. One translation has it, "When I heard these things, I slumped down, crying and mourning for several days". His response was deep and profound and we're going to focus on that response.
As we do so, we need to bear in mind the news he received was not just a minor setback but very grave. And we must also bear in mind that he is clearly being prepared by the Lord for a specific ministry in that situation. That is seen in the strength of his response and the fact that up to now he had no plans to return.
Although we do not share his particular calling or context, there are still valuable lessons for us to learn here.
i) Concerned: for God's glory and God's people - The news Nehemiah heard shook him to the core because it carried great significance for God's honour and glory.
Hanani and the others reported that the people were in a state of disgrace. Their enemies had the upper hand and were gloating over them and maligning their God. The plight of the city and its people was desperate and in the eyes of a watching world it reflected badly on Israel's God.
This really mattered to Nehemiah. Notice how it was he who took the initiative to question Hanani and to find out the state of play. On hearing the news, he is struck down with grief and reacts with such intensity because of his very real and deep passion for God's glory.
Have we a similar passion for God's glory in the world? It should concern us that the church is in such general decline, because it reflects back on the Lord in the eyes of others. It is not something we should be indifferent about. Even if our own situation is promising and encouraging, the battle rages elsewhere and there are setbacks to be concerned about.
And a concern for God's glory should also mean a concern for God's people. Many of the people may have been personally unknown to Nehemiah and yet he feels deeply for them. They seem on the verge of extinction and he grieves with them and for them. The same thing is seen in Paul's ministry, that intense concern for believers he had never met.
How broad are our own concerns for the church of God? We can all too easily become narrow, either because of fine theological points or on the basis of geography.
Nehemiah's concern for God's glory and the well-being of his people is a great challenge to us. He was shaken to the core at the news he heard. We can't manufacture real concern, nor would we want to, but we can pray that God would move us by his Spirit and give us his concern for his glory and for his people, both here and in other lands.
ii) Intense Grief, Impassioned Prayer - As you probably know, Nehemiah is marked out as a man of action, a practical man. What would a man like him do at receiving such news? Not what we might expect! He didn't saddle his horse and organise a task force to go to Jerusalem. He sat down and wept and fasted and prayed. His response was to seek God in painful and passionate prayer.
Given his life situation in Susa he probably couldn't just set out. But this is more than simply the constraint of his position. He is marked out in the book as a man of prayer. On hearing the news, he instinctively turned to God.
And it wasn't just one time of prayer he had. The next date we're given in 2:1 is about 4 months later. His praying was prolonged. He wrestled before the Lord with this matter over the months. His concern for God's glory and the people's welfare wasn't a flash in the pan. It went deep.
His commitment to prayer is also evident here. Nehemiah fasted as he prayed, not for the duration, but to give himself time for prayer and to show the seriousness with which he viewed the situation and, as his prayer from v.5 makes clear, his sense of identity with his fellow Jews.
The most godly people of action in terms of God's Kingdom are also, first and foremost, people of real, committed, persevering prayer, who are genuinely concerned for God's glory and for the welfare of his people. They make it their business to know what's happening to the church in the world and they turn that news into committed prayer.
Don't we need to become more like Nehemiah? Let's ask God to give us a clearer view of his glory and how it is bound up with his church. And let's ask him to quicken us as we read his word, that he would help us to pray and to pray. Amen.
Sunday, 9 July 2006
Exodus 13:17 - 14:31
The Lord has taken his people out of Egypt in the most dramatic fashion. Ten plagues have afflicted the Egyptians and their gods have been judged. But having led them out, the Lord now takes his people on a detour; he doesn’t lead them in the way they might have expected. We’ll see why as we unfold this next section.
1. Providence: God guides his people
One of the hallmarks of this section in Exodus is the way that the Lord in his providence leads his people. Twice we are told here that he guided them (vv.17,21) and the whole movement of the story makes the same point: The God who has called his people out of Egypt will guide them; he goes before them, he directs them, he sets the agenda and calls the shots.
When we think of guidance, we often reduce it to a merely personal level and in terms of whether we ought to do this or go there and so on. That isn’t how it is seen here or in the rest of scripture. That isn’t saying that we cannot know the Lord’s help in those areas but that we must place that within the far larger context of the Lord leading his people into salvation and guiding his people for the sake of his gospel purposes.
That’s where the almost incidental detail about taking up Joseph’s bones fits in here. Egypt was not the people’s resting-place; the Lord had made great promises which went back to Abraham and forward into all the nations. It is because he has made those promises and is committed to fulfilling them that the Lord leads his people in his providence.
That leading-for-the-sake-of-the-gospel is something every church ought to seek to be sensitive to. Decisions are to be taken in the light of the Lord’s overall purposes and with the readiness to see him overrule because of those same purposes.
It’s good in our thinking to always be governed by God’s glory in the gospel of his Son. That’s how his providence works.
And that providence is unfailingly kind and aware of the weakness of his people; he knows our frame and remembers that we are dust. The Lord chooses the route the people are to take not because it is the quickest or easiest (his guidance is not a heavenly TomTom) but because he is mindful of their fragile hearts – they could get discouraged so easily (13:17; as indeed they do in 14:11f).
The example of the people as they grumble here (and it won’t be the last time they do so) is clearly not one to emulate but rather to learn from. But isn’t it good to know that the Lord does not ride roughshod over the particular characteristics and sensitivities of his people. That isn’t saying he won’t challenge us to grow and to overcome some of those aspects of our personalities but it is saying that he is a gentle and kind Ruler of his people, that he takes note of how we are.
2. Presence: God is with his people
God guides his people; but he doesn’t guide them from a distance. The second great theme in this passage is the presence of God with his people. He goes before them in the pillar of cloud by day and of fire by night. He goes behind them in the same way to protect them from the Egyptians (14:19). He is also seen as being among them and as fighting for them against their enemies from close quarters (14:24).
This is not an incidental point but one that is central in the whole purpose of God in redeeming his people out of Egypt. His presence will not simply be with them in times of trouble to rescue them, like a superhero who appears for a time and then goes back to his own normal life. The Lord redeems his people and fights for them in order that he might make his dwelling among them.
This is the great highpoint at the end of the book of Revelation – not the new heavens and new earth (great though that will be) but the final reality that “now the dwelling of God is among the people and he will live with them. They will be his people and God himself will be with them and be their God.”
That is the final reality in all its fullness but, just as Israel here knew the nearness of God, so too we have a first-instalment of all that will be ours finally in the gift of the Holy Spirit now.
He is present with his people, mediating the very life of God to us, personally and corporately. Just as the cloud symbolising God’s presence went before the people here in Exodus and filled the temple in the OT, so the reality is now experienced as God’s Spirit fills us as his people.
You cannot read the NT without being conscious of that fact and we ought also to be aware of it in our life together – not in a touchy-feely kind of way but in the reality of a new life that is expressed in genuine love and in all the fruit of the Spirit.
Our responsibility is to cultivate that life within us, not grieving the Spirit but keeping in step with him, conscious of the holy presence of God in our life together.
3. Power: God delivers his people
God’s providence and presence are clear in this scene but of course the great reality that we encounter here is the power of God in delivering his people and his glory made visible in that rescue.
The crossing of the red sea is one of the most memorable stories in the whole Bible and was often looked back upon in the OT as an instance of God’s powerful care for his people and his determination to save. Recalling it gave shape to their present and hope for their future.
We have not been delivered from an Egyptian army but from a far more deadly enemy; our rescue was not through water but by the way of the cross. That greatest of all saving events gives shape and meaning to our lives and bequeaths us a hope that will never disappoint us. Just as the deliverance from Egypt which culminated in walking through the Red Sea on dry ground would be the foundation on which they would build their lives as God’s people, so our being joined to Jesus and his victory over sin and death does the same for us.
God has called us out of our old existence of slavery to sin into a new life in glad submission to him as our Lord. Our task now is to live in the light of that and to work through the implications of belonging to such a gracious Lord.
But we ought to spend a few moments reflecting on the way this event is used by Paul is 1 Cor 10 where he reminds the church in Corinth that although many people were baptised into Moses in the waters of the Red Sea, God was not pleased with most of them and they were subject to judgement. Why was he not pleased with them? Because it is impossible to please God without faith and although these people were externally joined to the people of God, there was a distinct lack in their personal commitment to the Lord.
Being joined to a church is not the issue; being joined to the Lord in faith is. It would be fatal to make a mistake on that point. You need to make sure that what was said of many of these people who crossed the Red Sea could never be said of you.
The crossing of the Red Sea is an act of salvation for the people of Israel but the same event gives rise to the judgement of God upon Pharaoh and his cavalry. The nation that had sought to drown the newborn males of Israel has its strongest and best fighting men consumed by the waters. Again the Lord uses creation to make his point: sin will be judged; the Lord alone is God – he is the supreme Lord over all the watery chaos; there is no other.
The death and resurrection of Jesus also have this two-sided dimension to them – that which means salvation for all who put their faith in him also means judgement for those who refuse to honour him as Lord with their trust.
And in all this, the Lord displays his glory, as he did by the waters of the Red Sea; the glory of his holiness and the glory of his grace. Let’s give him the praise he is due and the service he is worthy of.
1. Providence: God guides his people
One of the hallmarks of this section in Exodus is the way that the Lord in his providence leads his people. Twice we are told here that he guided them (vv.17,21) and the whole movement of the story makes the same point: The God who has called his people out of Egypt will guide them; he goes before them, he directs them, he sets the agenda and calls the shots.
When we think of guidance, we often reduce it to a merely personal level and in terms of whether we ought to do this or go there and so on. That isn’t how it is seen here or in the rest of scripture. That isn’t saying that we cannot know the Lord’s help in those areas but that we must place that within the far larger context of the Lord leading his people into salvation and guiding his people for the sake of his gospel purposes.
That’s where the almost incidental detail about taking up Joseph’s bones fits in here. Egypt was not the people’s resting-place; the Lord had made great promises which went back to Abraham and forward into all the nations. It is because he has made those promises and is committed to fulfilling them that the Lord leads his people in his providence.
That leading-for-the-sake-of-the-gospel is something every church ought to seek to be sensitive to. Decisions are to be taken in the light of the Lord’s overall purposes and with the readiness to see him overrule because of those same purposes.
It’s good in our thinking to always be governed by God’s glory in the gospel of his Son. That’s how his providence works.
And that providence is unfailingly kind and aware of the weakness of his people; he knows our frame and remembers that we are dust. The Lord chooses the route the people are to take not because it is the quickest or easiest (his guidance is not a heavenly TomTom) but because he is mindful of their fragile hearts – they could get discouraged so easily (13:17; as indeed they do in 14:11f).
The example of the people as they grumble here (and it won’t be the last time they do so) is clearly not one to emulate but rather to learn from. But isn’t it good to know that the Lord does not ride roughshod over the particular characteristics and sensitivities of his people. That isn’t saying he won’t challenge us to grow and to overcome some of those aspects of our personalities but it is saying that he is a gentle and kind Ruler of his people, that he takes note of how we are.
2. Presence: God is with his people
God guides his people; but he doesn’t guide them from a distance. The second great theme in this passage is the presence of God with his people. He goes before them in the pillar of cloud by day and of fire by night. He goes behind them in the same way to protect them from the Egyptians (14:19). He is also seen as being among them and as fighting for them against their enemies from close quarters (14:24).
This is not an incidental point but one that is central in the whole purpose of God in redeeming his people out of Egypt. His presence will not simply be with them in times of trouble to rescue them, like a superhero who appears for a time and then goes back to his own normal life. The Lord redeems his people and fights for them in order that he might make his dwelling among them.
This is the great highpoint at the end of the book of Revelation – not the new heavens and new earth (great though that will be) but the final reality that “now the dwelling of God is among the people and he will live with them. They will be his people and God himself will be with them and be their God.”
That is the final reality in all its fullness but, just as Israel here knew the nearness of God, so too we have a first-instalment of all that will be ours finally in the gift of the Holy Spirit now.
He is present with his people, mediating the very life of God to us, personally and corporately. Just as the cloud symbolising God’s presence went before the people here in Exodus and filled the temple in the OT, so the reality is now experienced as God’s Spirit fills us as his people.
You cannot read the NT without being conscious of that fact and we ought also to be aware of it in our life together – not in a touchy-feely kind of way but in the reality of a new life that is expressed in genuine love and in all the fruit of the Spirit.
Our responsibility is to cultivate that life within us, not grieving the Spirit but keeping in step with him, conscious of the holy presence of God in our life together.
3. Power: God delivers his people
God’s providence and presence are clear in this scene but of course the great reality that we encounter here is the power of God in delivering his people and his glory made visible in that rescue.
The crossing of the red sea is one of the most memorable stories in the whole Bible and was often looked back upon in the OT as an instance of God’s powerful care for his people and his determination to save. Recalling it gave shape to their present and hope for their future.
We have not been delivered from an Egyptian army but from a far more deadly enemy; our rescue was not through water but by the way of the cross. That greatest of all saving events gives shape and meaning to our lives and bequeaths us a hope that will never disappoint us. Just as the deliverance from Egypt which culminated in walking through the Red Sea on dry ground would be the foundation on which they would build their lives as God’s people, so our being joined to Jesus and his victory over sin and death does the same for us.
God has called us out of our old existence of slavery to sin into a new life in glad submission to him as our Lord. Our task now is to live in the light of that and to work through the implications of belonging to such a gracious Lord.
But we ought to spend a few moments reflecting on the way this event is used by Paul is 1 Cor 10 where he reminds the church in Corinth that although many people were baptised into Moses in the waters of the Red Sea, God was not pleased with most of them and they were subject to judgement. Why was he not pleased with them? Because it is impossible to please God without faith and although these people were externally joined to the people of God, there was a distinct lack in their personal commitment to the Lord.
Being joined to a church is not the issue; being joined to the Lord in faith is. It would be fatal to make a mistake on that point. You need to make sure that what was said of many of these people who crossed the Red Sea could never be said of you.
The crossing of the Red Sea is an act of salvation for the people of Israel but the same event gives rise to the judgement of God upon Pharaoh and his cavalry. The nation that had sought to drown the newborn males of Israel has its strongest and best fighting men consumed by the waters. Again the Lord uses creation to make his point: sin will be judged; the Lord alone is God – he is the supreme Lord over all the watery chaos; there is no other.
The death and resurrection of Jesus also have this two-sided dimension to them – that which means salvation for all who put their faith in him also means judgement for those who refuse to honour him as Lord with their trust.
And in all this, the Lord displays his glory, as he did by the waters of the Red Sea; the glory of his holiness and the glory of his grace. Let’s give him the praise he is due and the service he is worthy of.
Saturday, 8 July 2006
Jonah 4:1-11
1. Jonah Very Angry (vv.1-4)
In this book, there have been a succession of great things: a great wind (1:4); a great fish (1:17); a great city (3:2) and now a greatly displeased prophet! Jonah sees the repentance of Ninevah and becomes very angry. In fact, the words could be translated as "a great evil" - Jonah sees God's mercy as evil!
We know the story but still this is so shocking: a rebel who has so recently tasted afresh the grace of God is now angry that the same grace should be shown to others! In 3:10 the LORD relents from his anger and in 4:1 Jonah becomes angry. The contrast just couldn't be greater.
What's his problem? His complaint in vv.2,3 is that he knew all along that this would happen. This is the reason he ran away in the first place; "I knew you are a gracious and compassionate God". (nb: Jonah refers to 'my word' as opposed to the LORD's word)
His theology is not wrong but his heart is. Jonah is guilty of the worst sort of parochialism and nationalism: one that wants the best for its own and the rest can get what they deserve (nb: notice v.2 "at home")
Someone has said, "he cannot stomach Yahweh's cheapening his mercy by offering it to all and sundry" (Allen p.227). This is just how the Scribes and Pharisees felt. Is it how you feel too? Remember the story of the unforgiving servant (Mt 18:23-35).
In his anger he declares that he'd rather die, he'll cut off his nose to spite his face. His words echo those of Elijah. He may sound like him but this is no Elijah!
Do you get angry with God? Want everything your own way? It may be immaturity or a sign that there is much to be done in our hearts.
How does the LORD deal with him? By asking him a straightforward question: Have you any right to be angry? There is no answer but the question is a devastating one if we will face it. It asserts again the sovereignty of God. Who are we to argue with him?
2. Jonah: blessed and blazed! (vv.5-9)
So Jonah goes to sit down, east of the city. It's hot, so he builds himself a shelter of sorts. But still the LORD is active and causes another great thing to happen (the book shouts at us!) - a vine grows up and shades Jonah's head. And Jonah is right pleased (v.6)!
There we see again that willingness to receive God's blessings whilst still wanting to deny them to others.
But there is a lesson waiting for Jonah just around the corner. We cannot treat God like this and expect to get away with it. When he questioned him, the word for angry also means 'hot'. Now Jonah is going to feel the irony of that as God withers the vine and makes the sun blaze down on his head, giving him sunstroke (he grew faint).
The lesson is all about the sovereignty of God, the repeat question shows that. He is the LORD, the Creator who can make things grow and die. There is none like him.
This time, Jonah responds. "Yes I do have a right to be angry", he says, "and I'm angry enough to die!" Before, he wanted to die, contesting God's right to save (v.3); now, he wants to die, contesting God's right to destroy (the vine).
How fickle! Jonah wants to be in charge, he wants to handle God. But he cannot and we cannot. He is the LORD and we need always to recognise that and respond to it. Jonah had recognised that in his own deliverance (Salvation is from the LORD) but failed to work it through in the whole of life.
3. The Challenge of God's Compassion (vv.10,11)
So Jonah thinks he has a right to die. Now it's time to listen!
The LORD confronts him with his concern for a plant that he had not planted or cared for and contrasts that with his own Creator-concern for the vast number of Ninevites and the animals of the city too.
Here are people who are morally blind, they can't tell their left from their right. And the Father is saying, I forgive them, for they know not what they do.
What a contrast with the mean heart of Jonah! The question is a devastating one and we're not told of any answer from Jonah. Perhaps he was shamed into silence.
But the real effect of the question is to be upon us: what answer will we give? What are our hearts like? Is our compassion alive and well or are we in it for what we can get and everyone else can perish?
"A Jonah lurks in every Christian heart, whimpering his insidious message of smug prejudice, empty traditionalism, and exclusive solidarity. He that has ears to hear, let him hear and let him allow the saving love of God which has been outpoured in his own heart to remould his thinking and social orientation" (Allen p.235).
In this book, there have been a succession of great things: a great wind (1:4); a great fish (1:17); a great city (3:2) and now a greatly displeased prophet! Jonah sees the repentance of Ninevah and becomes very angry. In fact, the words could be translated as "a great evil" - Jonah sees God's mercy as evil!
We know the story but still this is so shocking: a rebel who has so recently tasted afresh the grace of God is now angry that the same grace should be shown to others! In 3:10 the LORD relents from his anger and in 4:1 Jonah becomes angry. The contrast just couldn't be greater.
What's his problem? His complaint in vv.2,3 is that he knew all along that this would happen. This is the reason he ran away in the first place; "I knew you are a gracious and compassionate God". (nb: Jonah refers to 'my word' as opposed to the LORD's word)
His theology is not wrong but his heart is. Jonah is guilty of the worst sort of parochialism and nationalism: one that wants the best for its own and the rest can get what they deserve (nb: notice v.2 "at home")
Someone has said, "he cannot stomach Yahweh's cheapening his mercy by offering it to all and sundry" (Allen p.227). This is just how the Scribes and Pharisees felt. Is it how you feel too? Remember the story of the unforgiving servant (Mt 18:23-35).
In his anger he declares that he'd rather die, he'll cut off his nose to spite his face. His words echo those of Elijah. He may sound like him but this is no Elijah!
Do you get angry with God? Want everything your own way? It may be immaturity or a sign that there is much to be done in our hearts.
How does the LORD deal with him? By asking him a straightforward question: Have you any right to be angry? There is no answer but the question is a devastating one if we will face it. It asserts again the sovereignty of God. Who are we to argue with him?
2. Jonah: blessed and blazed! (vv.5-9)
So Jonah goes to sit down, east of the city. It's hot, so he builds himself a shelter of sorts. But still the LORD is active and causes another great thing to happen (the book shouts at us!) - a vine grows up and shades Jonah's head. And Jonah is right pleased (v.6)!
There we see again that willingness to receive God's blessings whilst still wanting to deny them to others.
But there is a lesson waiting for Jonah just around the corner. We cannot treat God like this and expect to get away with it. When he questioned him, the word for angry also means 'hot'. Now Jonah is going to feel the irony of that as God withers the vine and makes the sun blaze down on his head, giving him sunstroke (he grew faint).
The lesson is all about the sovereignty of God, the repeat question shows that. He is the LORD, the Creator who can make things grow and die. There is none like him.
This time, Jonah responds. "Yes I do have a right to be angry", he says, "and I'm angry enough to die!" Before, he wanted to die, contesting God's right to save (v.3); now, he wants to die, contesting God's right to destroy (the vine).
How fickle! Jonah wants to be in charge, he wants to handle God. But he cannot and we cannot. He is the LORD and we need always to recognise that and respond to it. Jonah had recognised that in his own deliverance (Salvation is from the LORD) but failed to work it through in the whole of life.
3. The Challenge of God's Compassion (vv.10,11)
So Jonah thinks he has a right to die. Now it's time to listen!
The LORD confronts him with his concern for a plant that he had not planted or cared for and contrasts that with his own Creator-concern for the vast number of Ninevites and the animals of the city too.
Here are people who are morally blind, they can't tell their left from their right. And the Father is saying, I forgive them, for they know not what they do.
What a contrast with the mean heart of Jonah! The question is a devastating one and we're not told of any answer from Jonah. Perhaps he was shamed into silence.
But the real effect of the question is to be upon us: what answer will we give? What are our hearts like? Is our compassion alive and well or are we in it for what we can get and everyone else can perish?
"A Jonah lurks in every Christian heart, whimpering his insidious message of smug prejudice, empty traditionalism, and exclusive solidarity. He that has ears to hear, let him hear and let him allow the saving love of God which has been outpoured in his own heart to remould his thinking and social orientation" (Allen p.235).
Jonah 3:1-3
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?
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?
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.
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