1 Samuel 8:4-20, 1 Samuel 11:14-15, Psalm 138:1-8, Genesis 3:8-15, Psalm 130:1-8, 2 Corinthians 4:13-18, 2 Corinthians 5:1, Mark 3:20-35.
(A). THE ALLURE OF WORLDLY CONFORMITY.
1 Samuel 8:4-20, 1 Samuel 11:14-15.
Samuel appointed his two sons to be judges in Beersheba in the south of Israel, but ‘his sons walked not in his ways’ and ‘took bribes and perverted judgement (1 Samuel 8:1-3).
On account of this, the elders of Israel “gathered themselves together” to Ramah, and approached Samuel with
(i) a legitimate complaint: “Behold, you are old, and your sons walk not in your ways,” and
(ii) an unreasonable demand: “now make us a king to judge over us LIKE ALL THE NATIONS” (1 SAMUEL 8:4-5).
Now, it was not unreasonable for the elders to approach Samuel on this matter, but what was wrong was that they had already decided what should done. They had their worries about the future, but were proposing a solution which they had not fully thought through. And they had an unhealthy desire to conform to the ways of the world (cf. Romans 12:2).
With hindsight we might comment that the LORD had always intended that Israel should have a king (cf. Deuteronomy 17:14-15). But He also warned of the potential excesses of such an arrangement (cf. Deuteronomy 17:16-20). This is a matter which the LORD takes up again with these elders later in our present passage (cf. 1 SAMUEL 8:11-17).
Samuel was “displeased” with this demand, “Give us a king to judge us.” Samuel had functioned as prophet, priest and judge, and now they seemed to be pushing him aside for an alternative form of government. “And Samuel prayed unto the LORD” (1 SAMUEL 8:6).
The LORD instructed Samuel to “Hearken unto the voice of the people;” and reassured him that “they have not rejected you, but they have rejected me, that I should reign over them!” He went on to complain of their continual waywardness and ingratitude, in effect, ‘from Egypt until now:’ “They have forsaken me and served other gods, so do they even unto thee” (1 SAMUEL 8:7-8).
So the LORD reiterated, “Now, therefore, hearken unto their voice, but protest solemnly and show unto them the manner of the king that shall reign over them.” And “Samuel told all the words of the LORD to the people who had asked him for a king” (1 SAMUEL 8:9-10).
The elders had complained to Samuel that his sons did not follow in his way, so now the LORD now told them of “the manner” – literally, “the way” of their proposed king – as we have mentioned already (1 SAMUEL 8:11-17). Now the LORD warned them that, if they persisted in having their own way, they would not have the right to complain to Him (1 SAMUEL 8:18)!
It is a mistake to imagine that, just because the majority of our political leaders think a thing is correct, that therefore it must be right course of action for the present time. Likewise, it is wrong to imagine that, just because the majority of our citizens think that something - something, for example, that the Bible censures – that that thing is okay, and that all those who stand up for God’s truth are in the wrong! However, God allows certain things, and we are left to face the consequences of our collective wrong decisions!
“Nevertheless, the people refused to obey the voice of Samuel,” and persisted, “Nay; but we will have a king over us; that we might be like all the nations” (1 SAMUEL 8:19-20). Yes, the people had rejected Samuel, as he suspected, and sought for themselves a warrior judge to replace him.
It only remained for Samuel to report to the LORD, who echoed His command “Hearken unto their voice” – to which He now added “and make them a king” (1 Samuel 8:21-22).
The final part of today’s reading fast-forwards through the initial call and appointment of Saul as the first king of Israel, and his proving of himself in battle, to the rededication of the kingdom to the Kingship of the LORD (1 SAMUEL 11:14-15). God’s people need to submit themselves to the leadership of those whom the LORD has first appointed, and then to acknowledge their assent to the leadership of those individuals.
(B). THE LORD WILL PERFECT ME.
Psalm 138:1-8.
In Psalm 138:1, David praises the LORD.
1st, his praise is wholehearted (cf. Psalm 9:1; Psalm 86:12-13; Psalm 103:1-2; Psalm 111:1).
2nd, it is ‘in the face of’ (to use a contemporary term) all other would-be or otherwise imaginary ‘gods’ (cf. Psalm 95:3; Psalm 96:4).
Psalm 138:2.
1st, like Daniel after him (Daniel 6:10), the Psalmist bows down and worships towards the holy temple (or tabernacle) of the LORD. That would be the place where the Ark of the Covenant was to be found, and all that that represents (i.e. the presence of God among His people). Thereby he affirms the sovereignty of the LORD God of Israel alone.
When we have a right ‘fear’, or reverence, of the LORD (Psalm 5:7); we can indeed ‘lift our hands’, with pleas and cries for help, toward His ‘most holy sanctuary’ (Psalm 28:2; cf. 1 Kings 8:29-30). Yet now we worship through Jesus: One ‘greater than the Temple’ (Matthew 12:6; cf. Hebrews 10:19-22)!
2nd, the Psalmist praises “the Name” of the LORD. The Name YHWH speaks of the One who was, and is, and is to come (cf. Revelation 1:8). The Name Jesus tells us that YHWH saves, and Jesus is so named ‘for He will save His people from their sins’ (Matthew 1:21).
3rd, David praises the LORD for His steadfast love and faithfulness (cf. Psalm 115:1), and most specifically for the reliability of His Word. Jesus indicated that not a dot of God’s Word will fail, but all will be accomplished (Matthew 5:18). Heaven and earth will pass away, but Jesus’ words will not (Matthew 24:35)!
Psalm 138:3. The LORD answers prayer!
1st, in the day that David cried out, “the LORD answered” him (cf. Psalm 18:6; Psalm 34:4-6; Isaiah 65:24).
2nd the LORD gives us strength (cf. Isaiah 41:10; 1 Peter 5:10). Sometimes it is His strength even in the midst of our weakness (2 Corinthians 12:8-9; cf. Ephesians 6:10; Philippians 4:13).
In Psalm 138:4 it appears that, in response to the call of Psalm 2:10-12, the “kings of the earth” are at last yielding to Jesus (cf. Psalm 72:11; Psalm 102:15).
In Isaiah, kings appear as foster-fathers and wet-nurses to the Church (Isaiah 49:23; Isaiah 60:16). In Revelation 21:24, kings bring their glory and honour to the new Jerusalem. In the meantime, we should continue to pray that the LORD’s “words” will be heard in the corridors of power (cf. 1 Timothy 2:1-2).
Psalm 138:5.
1st, the kings yield their sovereignty to YHWH, celebrating “the ways of the LORD.” Jesus is the Way (John 14:6), and there is no other name under heaven whereby we must be saved (Acts 4:12).
2nd, “the glory of the LORD” represents His reign (cf. Psalm 24:10; Psalm 145:11-12).
In Psalm 138:6, we see the LORD setting things the right side up. He exalts the lowly and puts down the proud (cf. Luke 1:51-53; James 4:6). This is what makes His kingdom so superior.
Psalm 138:7.
1st, “Though I walk in the midst of trouble” reminds us of the ‘Valley of the Shadow of Death’ in Psalm 23:4. There David feared no evil, because the presence of the LORD was with him; His rod and staff to comfort him. Here David visualises the LORD’s hand stretched out against his enemies. The enemies of God’s people are the enemies of God and will not prevail! The LORD is with us to “revive” (i.e. “give life”) and to “save” (and all that that means). ‘If God be for us, who can be against us?’ (Romans 8:31).
2nd. David had prayed: ‘Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man’ (Psalm 71:4). Here (in Psalm 138:7) we see God “stretching out His hand”, just as Jesus stretched out His hands on the Cross. In Psalm 71:20, incidentally, the strength of our hope to be ‘revived’ is found in the resurrection of our Lord Jesus Christ!
Psalm 138:8.
1st. David had cried out to God Most High ‘who performs (all things) for me’ (Psalm 57:2). Now the Psalmist confidently asserts, “THE LORD WILL PERFECT (THAT WHICH) CONCERNS ME.” His covenant faithfulness (cf. Psalm 138:2) guarantees it. This is echoed in the New Testament hope of God working ‘all things for good’ for the good of His people (Romans 8:28).
2nd, “Do not forsake the work of Your hands” means, ‘since I am in Your hands, I shall trust you not to drop me!’ It is a petition of faith which anticipates a good result. ‘HE WHO HAS BEGUN A GOOD WORK IN YOU WILL PERFORM IT UNTIL THE DAY OF JESUS CHRIST’ (Philippians 1:6).
(C). FROM ADAM TO CHRIST.
Genesis 3:8-15.
Adam was the representative head of the human race, and when he partook of the forbidden fruit, he brought disaster and death upon all of his descendants. Spiritual death, separation from God, was immediate. Suddenly man and his wife realised that they were naked!
Physical death became an unavoidable prospect for mankind. Without the intervention of the LORD, there was nothing between man and hell.
When Adam and his wife heard the LORD God walking in the garden, they hid. It is quite sad to observe man’s feeble efforts to cover up sin. Breeches made of fig leaves may cover his outward nakedness, but he cannot silence his conscience.
We cannot hide from God. Neither can we hide our sins from Him. Ultimately the voice of the LORD cuts through the silence of that awful moment. “Where are you?” (Genesis 3:9).
"It was the woman," protested Adam. "The woman you gave me!"
The woman defended herself: "The serpent beguiled me."
For his part, the serpent was not given the chance to answer on his own behalf. He had no right to be speaking anyway.
God's pronouncement of judgment against Satan was tempered with mercy towards the man and the woman. The enmity between the seed of the serpent and the seed of the woman would culminate in the victory wrought by our Lord Jesus Christ upon the cross of Calvary, when He would at one and the same time have His heels "bitten" and "crush the head" of the Devil!
(D). WAITING IN HOPE.
Psalm 130:1-8.
This Psalm is a song of ascent: “Out of the depths” (Psalm 130:1). The Latin language captures the intensity of the situation: “De profundis” (from which we have the English word ‘profundity’, meaning ‘a great depth or intensity of state, quality or emotion’). We have all been there, or somewhere like it. The Psalmist spares us the details.
Yet even in the depths - indeed, especially in the depths - the Psalmist does not forget the LORD. And the LORD does not forget him. When we are in the depths, it is to the LORD that we may cry. He has never given up on us, so we need not give up on Him.
The Psalmist’s plaintive plea is that the LORD will hear his voice, and that His ‘ears’ (an obvious anthropomorphism) would be attentive to the voice of his supplication (Psalm 130:2).
It would be a mistake to just take it for granted that somehow the Psalmist’s troubles arose from some specific sin. The sense is, “If you LORD should mark (literally ‘watch over’) iniquities, who would be able to stand? BUT there is forgiveness with you, that you might be revered” (Psalm 130:3-4). The writer is drawing strength from his own sense of past forgiveness. (Incidentally, forgiveness is not just about us: it is about the glory of God.)
Whatever the petition was, the Psalmist is waiting confidently for the answer of the LORD. This is personal: “my soul” waits (Psalm 130:5). It is intense: more intense than the watchman on the wall who could be waiting for news - or, just waiting for the morning so his shift can be completed peacefully (Psalm 130:6). I think of the City Crier, as the sun breaks over the horizon: ‘Six o’clock, and all is well!’
The LORD will answer your prayers, if they are in accordance with His will (1 John 5:14-15). The answer is already on its way (Isaiah 65:24). ‘Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time’ (1 Peter 5:6).
Just as we do not know the details of the writer’s petition, neither are we privy to the answer. However, this does not prevent the Psalmist from encouraging his community - God’s people - to place their hope in the LORD. Israel should know that He is merciful, and they have plenty of experience of His redeeming power (Psalm 130:7).
In His covenant love - the relationship which He has with His people - the LORD shall redeem even backsliding Israel, backsliding Church, backsliding Christians from all their iniquities (Psalm 130:8). Without being presumptuous, it is a done deal. As to those other things which we ask - this too shall come to pass, if it consistent with His will.
(E). WE DO NOT LOSE HEART.
2 Corinthians 4:13-18, 2 Corinthians 5:1.
The first thing that strikes us about this passage is the continuity between the Old Testament and the New. Paul finds his warrant to preach embedded in the book of Psalms: ‘I believed; therefore I spoke. I am greatly afflicted’ (Psalm 116:10). “Since we have the same spirit of faith” the Apostle elucidates, “we also believe and therefore speak” (2 Corinthians 4:13).
Elsewhere, Paul speaks of Scripture as being ‘breathed out by God’ (2 Timothy 3:16). The Apostle Peter speaks of ‘holy men of God’ who ‘spoke from God as they were carried along by the Spirit’ (2 Peter 1:21). Peter also ratifies the writings of Paul along with ‘the rest of the Scriptures’ (2 Peter 3:16).
Silence is not an option for those of us called by God to announce the glad tidings of the gospel (Isaiah 52:7). Elsewhere Paul goes so far as to say, ‘necessity is laid upon me; yea, woe is me if I do not preach the gospel’ (1 Corinthians 9:16)! But there are some who are not ‘sent’ (cf. Romans 10:15) - ‘peddlers of the word of God’ (2 Corinthians 2:17) who ‘handle the word deceitfully’ (2 Corinthians 4:2).
Paul had contrasted the ‘death working in us’ with the consequent ‘life working in you all’ (2 Corinthians 4:12). The Apostle continues the positive mood with the assurance that “He who raised the Lord Jesus will also raise us up with Jesus and will present us with you all” (2 Corinthians 4:14). Those who preach the gospel, at such great cost to themselves, are also partakers of the resurrection life, both in the present, and in the hereafter.
The motivations for preaching which I keep in my own mind are: (1) for the glory of God; (2) for the furtherance of His kingdom; (3) and for the salvation of the lost. This seems to be Paul’s pattern here. All this suffering, all this costly preaching was “for your sakes; that the GRACE abounding through the most; may cause thanksgiving to abound to the GLORY of God” (2 Corinthians 4:15).
“We do not lose heart,” continues Paul (2 Corinthians 4:16a). Then, in the following verses, he makes a series of contrasts.
1. “Our outward man is perishing, yet the inward is being renewed day by day” (2 Corinthians 4:16b). The outward belongs to this world that is ‘passing away’ (1 Corinthians 7:31). Inwardly, we who are believers already belong to the age to come and are being renewed day by day ‘by faith, not by sight’ (2 Corinthians 5:7).
2. “Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17). The glory yet to be revealed in us far outweighs the sufferings of the present time (cf. Romans 8:18).
3. “The things which are seen are temporary, but the things which are not seen are eternal” (2 Corinthians 4:18). So, we should not look at the things which are seen, but at the things which are not seen.
4. “If our earthly house, this tent,” says Paul the tentmaker “is destroyed, we have a building from God, a house not made with hands, eternal in the heavens” (2 Corinthians 5:1). So, while God is preparing us for this house (2 Corinthians 4:16-17), Jesus is preparing this house for us (2 Corinthians 5:1; cf. John 14:2).
(F). AN INDOOR-OUTDOOR SPIRITUAL BARBEQUE.
Mark 3:20-35.
Belief crowds in towards Jesus, oblivious of walls (oblivious of the roof on one occasion), in the hope of a healing touch (Mark 3:20).
Unbelief stands outside, questioning Jesus’ sanity.
Some well-meaning acquaintances of Jesus wanted to “lay hold” of Him, seize Him and take Him away, and put a stop to all this nonsense (Mark 3:21).
Jesus’ family wanted an audience with Him, but were not at this stage content to press in with the crowds, but sent a messenger to call Him outside (Mark 3:31).
Religious unbelief is inside, but accuses Jesus of being in league with the devil (Mark 3:22). Jesus answered this accusation in two parables, and levelled a damning indictment against stubborn unbelief. Then He redefined ‘family.’
Religion, on this occasion, was represented by some scribes who had come down from Jerusalem. They were guardians of the sacred scrolls, and interpreters of their contents. No doubt they were concerned about this country Rabbi, who was causing such a commotion.
‘What right had He?’ they reasoned. ‘He did not come from any of our schools. He must be casting out devils in league with the devils!’
“How can Satan cast out Satan?” asked Jesus in His first little parable. It is quite evident that a kingdom or a house that rises up against itself will ultimately fall. So if Satan is divided against himself, then he is at his end (Mark 3:23-26).
The second little parable looks at things from another angle. Jesus illustrates Satan as a strong man guarding his house. Now a stronger than he has come, and is in process of binding Satan, and spoiling his house (Mark 3:27).
Jesus’ damning indictment against stubborn unbelief has a preface which must not be overlooked (Mark 3:28-29). All sins and blasphemies are capable of forgiveness, He says. Pause and ponder such grace!
The accuser is more concerned with the exception, and troubles poor souls with worries about whether they might have committed the blasphemy against the Holy Ghost. The answer to such concerns is that - in the context of this text - the blasphemy against the Holy Ghost appears to be stubborn, relentless, unbelief.
The scribes had put themselves in an impossible situation (Mark 3:30). As long as they looked on the work of the Holy Spirit - manifested in the life of Jesus - as a work of the devil, there was no hope for them. Unbelieving religious bullies, who view every new movement within Christianity as ‘the work of the devil’ are also putting themselves in a dangerous position.
Back on the outside, Jesus’ family were still waiting. The messenger arrived with their summons. “Your mother and brothers are outside, looking for you” (Mark 3:31-32).
Jesus’ redefining of ‘family’ is still shocking to this very day (Mark 3:33-35). This is put in the strongest possible terms of comparison elsewhere (Matthew 10:37; Luke 14:26).
Our relationship to Jesus must transcend all other relationships.
