2 Samuel 18:5-9, 2 Samuel 18:15, 2 Samuel 18:31-33, Psalm 130:1-8, 1 Kings 19:4-8, Psalm 34:1-8, Ephesians 4:25-32, Ephesians 5:1-2, John 6:35, John 6:41-51.
(A) WOULD GOD I HAD DIED FOR THEE.
2 Samuel 18:5-9; 2 Samuel 18:15; 2 Samuel 18:31-33.
When I was still on the threshold between boyhood and manhood, I wrote two books of poems. The first I entitled, 'Going our own way.' I did not think of it at the time, but perhaps I was using the royal prerogative to assert (like so many others) that I wanted to be King in my own life.
This seems to be the position that Absalom was in, in our Scripture passage today. Absalom may well have become king when the time was right; but he grew tired of waiting, and rebelled against his father the king. As well as the outworking of something which David himself had set in motion (2 Samuel 12:10), and the failure of David to discipline his boys (2 Samuel 13:21), there is the problem of Absalom’s own pride and ambition (2 Samuel 15:6).
It was the position of Adam in the garden, too. Man was the crown of God’s creation, yet man forfeited all his privileges by believing the lie of the devil (Genesis 3:5), and imagining that God was keeping back from him something that would be good for him. And, as the rhyming couplet goes, ‘in Adam’s fall we sinned all.’
The result for Absalom was disastrous (2 Samuel 18:6-8), and he lost his life (2 Samuel 18:15). David could hardly contain his grief (2 Samuel 18:33). Yet amid the cries of, “my son, my son, my son, my son, my son” we hear the astonishing statement, “would God I had died for thee!” However, it was not possible for David to die for Absalom.
For us, however, that is not the end of the story. There is a tension between justice and love which cannot be resolved without the Cross of Jesus. The fatherly tears of David the king demonstrate to us the compassion of God for His wayward children.
Only God can resolve that tension. He is ‘not willing that any should perish, but that all should come to repentance’ (2 Peter 3:9), and becomes ‘both just and the justifier’ of all that come to Him by Jesus (Romans 3:26).
Whilst it is true that ‘in Adam’s fall we sinned all', it is also certainly true that it was while we were ‘dead in trespasses and sins’ (Ephesians 2:1); ‘while we were yet sinners, Christ died for us’ (Romans 5:8); ‘that we might be made the righteousness of God in Him’ (2 Corinthians 5:21). The Father’s love (John 3:16) has found a ransom (Mark 10:45), and justice and love have met in the Cross of Calvary (cf. Psalm 85:10).
I wrote my second book of poems after I was converted, and entitled it, 'Going His way.' Mercifully, perhaps, neither of these two small volumes is still extant. Words would never suffice to tell what great and wonderful things God in Christ has done for His children!
(B) 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.
(C) FOOD FOR THE JOURNEY.
1 Kings 19:4-8.
The vengeful Queen Jezebel had the power and the authority to have the prophet Elijah executed, and let him know so (1 Kings 19:1-2). Hearing this, Elijah fled (1 Kings 19:3). There are times when flight is not so much cowardice as wisdom - and it is in keeping with what Jesus would later teach (Matthew 24:16).
Heading south from the kingdom of Israel/Ephraim, Elijah crossed the border into Judah and left his servant there. However, it was not enough for the prophet that he had arrived in God’s country: before he could recover from his despondency, he needed to seek out the LORD Himself. We cannot just ‘go to church’ and think that that is all that is required - ‘church’ is only ever one step in a longer journey.
Spiritual warfare can be tiring, and even victory can sometimes leave us weak and vulnerable. Then the journey becomes too much for us, and we become inward looking, distracted - and morbid (1 Kings 19:4). Do not give up: ‘take up your cross daily, and follow Jesus’ (Luke 9:23).
It is reassuring to note that the LORD knew Elijah’s situation better than the man himself. Twice an angel awoke the burnt-out prophet, providing sustenance, and instructing him to eat (1 Kings 19:5; 1 Kings 19:7). Angels also came and ministered to Jesus, after His temptation and victory over the devil in the wilderness (Matthew 4:11).
There is a similarity here to Abraham’s experience with the mysterious ‘king of Salem’ (Genesis 14:18). This seems to add an almost sacramental significance to Elijah’s experience. For us, too, a first step to recovery can be to eat, even when we do not feel like it - but our spiritual ‘feeding’ is of far deeper significance (John 6:30-35).
The Apostle Paul spoke of those who eat and drink the cup of the Lord unworthily, not discerning the Lord’s body. Such, he said, eat and drink judgment to themselves: and ‘for this cause many are weak and sickly among you, and many sleep’ (1 Corinthians 11:27-30). Perhaps the flip side of that teaching is that there is an efficacy in the Communion which equips us not only spiritually, but also physically, for our ongoing journey with the Lord.
Elijah ate, and then lay down again (1 Kings 19:6). The LORD knew that the onward journey to the mountain of God would otherwise be too much for him (1 Kings 19:7), so again the angel touched him - and Elijah was able to go in the strength of that spiritual refreshment forty days and forty nights (1 Kings 19:8). Then he would reach the place of encounter, restoration, renewal, re-commissioning, and reassurance (1 Kings 19:9-18).
(D) O MAGNIFY THE LORD WITH ME.
Psalm 34:1-8.
David was ‘on the run’ from king Saul. Mistakenly thinking that he might find refuge with the Philistines, he only escaped from their clutches by feigning madness (1 Samuel 21:10-15). Then he hid in a cave.
Knowing that David was in this place, his family came to encourage him. A company of some four hundred men in humbling circumstances also resorted to him (1 Samuel 22:1-2). The fugitive’s response was a combination of thanksgiving, witness, evangelism, and wisdom teaching (Psalm 34).
Psalm 34:1. For us to “bless the LORD” is to tell forth His goodness. What we say reflects Whose we are. What we speak about should reflect who we are in Him. To “bless the LORD” is to bow the knee in worship and praise.
The words which we speak effect our attitudes and behaviour. When we speak positively about the things of the LORD, good things can happen. The converse is also true: when we ‘speak up’ bad things, that is often just what we get! David determined that the praises of the LORD should constantly be in his mouth.
Psalm 34:2. The ‘sweet Psalmist of Israel’ sought to honour God in what amounted to a public act of praise. This Psalm is not addressed to the LORD, but to the congregation. They are “the humble”: the poor, the lowly, the weak, and the afflicted. “Those in distress, those in debt, and the discontented” (1 Samuel 22:2).
Psalm 34:3. David’s testimony calls for a response, and participation.
Psalm 34:4. This encourages the once-fearful. “The LORD delivered me from all my fears.” Negative fears are the opposite of faith, and destructive to our peace and well-being.
Psalm 34:5. This could be the choir’s response to the voice of the soloist. The once-shameful respond with their own observation. “They looked to Him, and lightened were: not shamed were their faces.”
We are reminded of the glory of the LORD, reflected in the face of Moses. The idea of “being radiant” is echoed in Isaiah 60:5 (N.R.S.V.), as the people thrilled at the prospect of the abundance of the nations flowing to Zion. Also in Jeremiah 31:12 (N.R.S.V.), as they beamed with satisfaction at the goodness of the LORD.
We are also reminded of “the glory of the Lord in the face of Jesus Christ” (2 Corinthians 4:6). When we look to Him, the light of the LORD is reflected in our lives.
Psalm 34:6. Those in distress find their encouragement here. “This poor (humble) man cried…” This is answered prayer - even where prayer is scarcely articulated. “The LORD heard the cry of the children of Israel” in Egypt (Exodus 3:9). The LORD hears, and saves, and redeems us from trouble.
Psalm 34:7. The angel of the LORD is in the midst of the camp, surrounding those who have a right kind of fear - reverence and godly fear - toward the LORD. He is there to protect, and deliver.
Psalm 34:8. It is good to wake up in the morning with a word of worship in our mouths. It is good to speak well of the LORD throughout the day. It is good to lie down at night in praise and thanksgiving. Come, says David, “taste” His goodness with me.
We “taste and see” the goodness of the LORD when the words of the LORD have their rightful place in our lives (Psalm 119:103). Along with the good word of God, we also have a powerful foretaste of things to come (Hebrews 6:5). Peter encourages us in our desire for “the sincere milk of the word” which we have already tasted (1 Peter 2:2-3).
When we first believe, we savour the things of God, and put our trust in the LORD. We feast with Him in our day to day living. We draw nourishment from the table of the Lord, and all that the sacrament represents to us.
When the LORD blesses us, He adds something to us. He saves us from our sins, and redeems us from the full penalty of the law. He sends seasonable weather, and our crops are given increase. He grants health, wealth, wisdom, status, success - and children. The LORD protects us, and delivers us - and gives us “the peace that the world cannot give” (John 14:27).
(E) THE LAW OF LOVE AND THE BODY OF CHRIST.
Ephesians 4:25-32, Ephesians 5:1-2.
All of our relationships within the body of Christ must be governed by the Christian law of love (cf. Ephesians 4:2). We are to “walk in love” (EPHESIANS 5:2).
One of the practical reasons given for “putting away the lie” (as the Greek of EPHESIANS 4:25 reads) is that “we are members of one another.” Quoting Zechariah 8:16, Paul exhorts every one of us to speak the truth with our neighbour. Paganism is a lie (cf. Romans 1:25), but ‘the truth is in Jesus’ (cf. Ephesians 4:20-21; John 14:6). So, we are to be ‘in truth walking’ (cf. 3 John 1:4).
“Be angry” (EPHESIANS 4:26) is an imperative but the verb is passive, not active. So, whilst anger is allowed, we are warned not to allow it to get out of hand: “sin not.” There is such a thing as righteous anger – after all, we are told that even Jesus was “angry” at hardness of heart (cf. Mark 3:5). However, we are warned not to let our anger fester: “let not the sun go down upon your anger.”
There is a fine line between anger and sin, so Paul warns us, “Neither give place to the devil” (EPHESIANS 4:27). If we allow anger to eat away at us, and fail to bring our anger under control, then we can be sure that the devil is hanging around us to disrupt the peace and to provoke us into excessive reactions.
Elsewhere the Apostle advises us to ‘give place to the wrath’ (cf. Romans 12:19) for it has been written, ‘To Me vengeance! I will recompense, says the LORD’ (cf. Deuteronomy 32:35). “The wrath” to which we must give place is ‘the wrath of God’ (cf. Romans 1:18).
Paul draws out the positive side of the eighth commandment, ‘Thou shalt not steal’ (cf. Exodus 20:15). We are to work for our living in order that we might have the wherewithal to give to those in need (EPHESIANS 4:28). Paul was all too aware of church people elsewhere who were ‘working not at all’ (cf. 2 Thessalonians 3:10-11).
The Apostle next warns us against corrupt, rotten, speech (EPHESIANS 4:29). Our conversation is rather to be for building up and edification, ministering grace to others (cf. Proverbs 12:18).
The Holy Spirit is “grieved” (EPHESIANS 4:30) when He sees those for whom Christ died ‘giving place to the devil’ (cf. Ephesians 4:27). The “Holy Spirit” is a Person, not just an influence. He is grieved by disunity in the church, and by unholiness of the part of believers. This Grief does not speak so much of anger as of a disappointment based in love. ‘Beloved, we are persuaded better things of you, and things that accompany salvation’ (cf. Hebrews 6:9).
In the Old Testament the Holy Spirit ‘turned to be the enemy’ of rebellious Israel (cf. Isaiah 63:10). But that is not going to happen to those who are “sealed (by the Holy Spirit) unto the day of redemption.” On the contrary, ‘there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit’ (cf. Romans 8:1).
Paul enumerates six more things to “put away” from us (EPHESIANS 4:31).
“Bitterness” speaks of a sour, unforgiving spirit. “Wrath” represents a passionate outburst of rage, whilst “anger” is less explosive and more seething. “Clamour” is a public outcry, raising our voices and shouting. “Evil speaking” is, literally, ‘blaspheming’ (Greek) – and how easily a shouting match does break down into cursing and swearing. “Malice” is literally ‘bad’ (Greek) – thinking and even plotting evil against our opponent.
All these, the Apostle teaches, we are to put it far from us! Failure to do so is to ‘give place to the devil’ (cf. Ephesians 4:27) and to ‘grieve’ the Holy Spirit of God (cf. Ephesians 4:30).
Instead of these things, we should be “kind” to one another, “tender-heartedly” and affectionately reaching out to one another in compassion. We must never forget that we are a forgiven people, and therefore we must be “forgiving” towards others (EPHESIANS 4:32).
When we are “imitators” of God as “beloved children” (EPHESIANS 5:1), we will “walk in love” toward one another (EPHESIANS 5:2).
He has brought us into the family of God, and therefore we have a responsibility towards one another as brethren (cf. Psalm 133:1).
We have the example of Jesus, who “loved us and gave Himself for us.” His love was a sacrificial love, and His sacrifice acceptable to God (EPHESIANS 5:2).
(F) A PERPETUAL PROMISE AND THE BROKEN BREAD.
John 6:35, John 6:41-51.
Jesus said, “I am the bread of life: he that comes to me shall never hunger; and he that believes in me shall never thirst” (John 6:35). “I AM” is, of course, the name of God (Exodus 3:14). Jesus identifies Himself with God, and proclaims Himself to be the all-sufficient Saviour bringing life to mankind. Bread is for all, and as bread Jesus satisfies the fundamental needs of our hearts.
The reaction to this statement was one of antagonism. Jesus’ listeners “then murmured at Him, because He said, I am the bread which came down from heaven” (John 6:41).
1. Their unbelief did not catch Jesus by surprise (cf. John 6:36). They could not, they would not believe Him (cf. John 8:47; John 10:26). Without Christ, man is only able to operate within the limitations of his own predisposition and propensity to sin, and will not call upon the LORD (Isaiah 64:6-7), and cannot serve Him (Joshua 24:19). Left to himself, man is totally unable to choose anything spiritually good for himself: and “No-one can come to Jesus except the Father draws him” (John 6:44).
2. Believers, on the other hand, find that they have already been “given” to the Son (John 6:37). They are ‘chosen in Christ from the foundation of the world’ (Ephesians 1:3-4). Our salvation was not of our own doing, and neither did we deserve it more than any other person, but it is the free gift of God (Ephesians 2:8-10).
This fact is full of consolations for the believer: we are given, we come to Him, we are not cast out (John 6:37). We have eternal life (John 6:40; John 6:47). Jesus re-emphasises, ‘No-one can come to me, except it was given to him by my Father’ (John 6:65).
3. Jesus teaches the efficiency and efficaciousness of His sacrifice for His people: “all”, every one of them, “shall come” (John 6:37). Those who thus “come” to Jesus are only those whom “the Father gives” Him (John 6:37).
In His great high priestly prayer, Jesus recognises these as distinct from ‘the world’ (John 17:6; John 17:9). They are ‘the Church’ whom Christ loved ‘and gave Himself for’ (Ephesians 5:25). They are ‘the many’ for whom the blood of Christ’s covenant is shed (Matthew 26:28), for whom the Son of Man came ‘to give His life as a ransom’ (Mark 10:45).
4. There is a certainty, an inevitability, about their coming to Him: “they shall come to me” (John 6:37). We thank the Lord that there are those in every generation who have been ‘born again’ of the Spirit of God (John 1:13), or else no-one would be saved. Jesus says, “Everyone that has heard, and learned of the Father, comes to me” (John 6:45).
5. Believers in Christ Jesus also have a perpetual promise of preservation by God. “I will in no wise cast them out” (John 6:37); “I will lose nothing” (John 6:39); “I will raise them up at the last day” (John 6:39; John 6:40; John 6:44).
This teaching informs us of the keeping power of God (Philippians 1:6). It calls us to gratitude, and the grateful outworking of our salvation in the full knowledge that God already has it in hand (Philippians 2:12-13). It reassures us that, in the final analysis, nothing shall “separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:39).
6. Everlasting life is not a thing that is earned: it is a free gift of God. All that is required is that we put our trust wholly and entirely in Jesus (John 6:28-29). Jesus says quite categorically that whoever believes in Him has everlasting life (John 6:47).
Jesus emphasized again that He is the bread of life (John 6:48). Unlike the manna which was eaten by men that are now dead (John 6:49; John 6:58), Jesus is the living bread which when a man “eats” it, i.e. puts his whole trust in Jesus, causes him to live for ever (John 6:50-51). This is made possible because of the sacrifice which Jesus was going to make: “the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51).
