2 Kings 5:1-14, Psalm 30, Isaiah 66:10-14, Psalm 66:1-9, Galatians 6:1-16, Luke 10:1-11, Luke 10:16-20.
A). THE DRAWING OF NAAMAN THE OUTSIDER.
2 Kings 5:1-14.
‘While we were yet sinners, Christ died for us’ (Romans 5:8). Those who were ‘far off are made nigh by the blood of Jesus’ (Ephesians 2:13). Holistic healing comes to those who are outside (Luke 4:27).
Naaman, as commander of the Syrian army, was a “great” man (2 Kings 5:1), expecting “great” things (2 Kings 5:13). The king of Syria held him in high esteem, because “through him the LORD had given deliverance to Syria.” It is good that, so early in this account, Yahweh, the God of Israel is acknowledged as the One who brings victory - even to Israel’s enemies! The one true and living God is Sovereign over all.
Naaman was a mighty man, but he was afflicted by some form of a leprosy. This circumstance occasions the introduction of the second significant person in this narrative: a “little maid” who waited on Naaman’s wife (2 Kings 5:2). One of the ironies of this passage is that the on-going faith of this little Israelite slave-girl, far from her home, would eventually lead to great and mighty Naaman’s diseased flesh becoming renewed, “like that of a little boy” (2 Kings 5:14). Maintaining our Christian witness in the hard places of life reaps benefits in the lives of others, however unlikely it may presently seem.
We may forgive the vagueness of the little girl’s advice (2 Kings 5:3). We are prone to see the hand the LORD uses, rather than the LORD who uses the hand.
True to his position and the limits of his own expectations, Naaman makes his approach through his preconceived chain of command: from his king to Israel’s king (2 Kings 5:4-5). He took a gift, and a letter from the king of Syria which almost started a war (2 Kings 5:6-7)! Our ways, so often, are not the LORD’S ways (Isaiah 55:8-9), and the king of Israel is first to admit that it is God alone who can give life (2 Kings 5:7).
Enter Elisha… or not! In fact Elisha, whose name means ‘my God saves’ remains off-stage in this whole drama. The “man of God” sent a message to the king of Israel: “Let him come to me, that he may learn that there is a prophet in Israel” (2 Kings 5:8).
Naaman and his entourage hit the road again, this time stopping outside Elisha’s house (2 Kings 5:9). Again the prophet used his messenger service: “Go and wash in Jordan…” (2 Kings 5:10). How rude: did Elisha not realise how important this dignitary was?
The means the LORD used for Naaman’s healing is neither what he expected (2 Kings 5:11), nor what he wanted (2 Kings 5:12). The way of salvation may seem so simple as to be insulting: ‘Believe in the Lord Jesus Christ, and you shall be saved’ (Acts 16:31).
Naaman again had to look down the chain of command to find sound advice. It is a mark of true leadership to be willing to take advice from those whom we lead.
The commander’s indentured servants effectively argued, “If the man says ‘Wash and be clean’ why not try it?” (2 Kings 5:13). Naaman immersed himself seven times in the Jordan, as instructed, and was cleansed of his leprosy (2 Kings 5:14). The holistic nature of Naaman’s healing is seen in his subsequent confession of faith: “I know that there is no God in all the earth, but in Israel” (2 Kings 5:15).
Here and now is, after all, the time of God’s favour (2 Corinthians 6:2). I am reminded of the conversation between the Ethiopian ambassador and Deacon Philip (Acts 8:36-38). Faced with the challenge of the gospel (Romans 10:9), including the call to baptism (Matthew 28:18-20), we need to swallow our pride, ignore our cultural prejudices and presuppositions, take faith by the hand, trust, and obey.
Finally, a word to the church. None of us should be uncaring concerning the sufferings of the people around us, and their hopelessness without Christ. Naaman’s trip to Israel anticipates the preaching of the gospel ‘in all the world for a witness unto all nations’ (Matthew 24:14).
None of us is too insignificant, too inexperienced, or too young to share the gospel with others. Without the little slave girl overcoming her timidity and speaking out for the LORD, Naaman might never have heard about Elisha. And neither would he have been healed, nor come to faith in Yahweh.
B). A JOYFUL TESTIMONY.
Psalm 30.
The junior members of the drama group were playing the part of carol singers in the musical play Toad of Toad Hall. I can still remember hearing their sweet voices singing just one line: “Joy shall be yours in the morning” (Psalm 30:5). I did not know the Lord then, but for me this is one of many evidences that the Lord was already graciously planting His Word inside me, even in the midst of a rebellious youth.
Like so many of the Psalms, this is a song of reversals. King David is drawing us through the ebbs and flows of the life of faith, through pain and loss - and death itself (Psalm 30:3) – to the place where we can give thanks and praise to the LORD “forever” (Psalm 30:12). There is a strong suggestion of Resurrection: both that of Jesus (Psalm 30:5), and our own (Psalm 30:11).
The initiative is with the LORD throughout (cf. Isaiah 54:7-8). However, that does not excuse us from the life of prayer: in fact, it encourages us to more diligent prayer, and greater faith in prayer (cf. James 5:16). If God has delivered me up to this point, then why should I allow my knees to droop and my hands to hang down (cf. Hebrews 12:12)?
In the midst of his prayer David takes time out to exhort others to join him in praise and thanksgiving (Psalm 30:4). It is with this that the Psalmist begins (Psalm 30:1), and ends (Psalm 30:12). Furthermore, the “And in my prosperity I said…” (Psalm 30:6) also brings in the element of confession, – which is not unlike the ‘But as for me…’ of Psalm 73:2.
The superscription of the Psalm suggests that this was a song from the dedication of the house of David. It reflects a time when David was “secure in his mountain” (Psalm 30:7; cf. 2 Samuel 5:10-12). However, the danger comes when we become self-sufficient and self-reliant, trusting in past experience and present resource rather than in the LORD Himself.
The Psalm itself falls into five parts.
1. David praises the LORD for lifting him up (Psalm 30:1) from the grave, and from the gates of death (Psalm 30:3). This has confounded his enemies (Psalm 30:1), bringing honour to the LORD. In his plight David cried to the LORD his God, and the LORD healed him (Psalm 30:2).
2. David exhorts the congregation to sing praise to the LORD, and to give thanks at the remembrance of His holy name (Psalm 30:4; cf. Psalm 29:2). Although Jesus twice warns us against too simplistic a view about the relationship between sin and suffering (Luke 13:1-5; John 9:1-3), the Psalmist is in no doubt that what he got he deserved: it was God’s anger that did this (Psalm 30:5; cf. Isaiah 38:15). Yet God’s anger is brief, and His favour is life-giving, lifelong, and eternal (Psalm 30:5).
3. David outlines the instance of backsliding that he feels led to this stern chastisement from the LORD. First, he found himself relying upon what God had given, rather than upon the LORD Himself (Psalm 30:6). Secondly, he became presumptuous, mistaking self-sufficiency for trust (Psalm 30:7). Suddenly he lost his sense of the presence of the LORD, and it seemed as if all his props were gone!
4. Yet David did the right thing: he “cried to the LORD” (Psalm 30:8) and prayed for mercy (Psalm 30:10). In fact, the Psalmist pleaded with the LORD, and argued that it would be against God’s own glory for Him to allow David to go down prematurely to the pit of death (Psalm 30:9; cf. Isaiah 38:18-19). Jesus did, in due time, go into ‘the heart of the earth’ (Matthew 12:40), but He on our behalf prevailed over death, and for those who follow Him, ‘death has lost its sting (1 Corinthians 15:55).
5. Thus we are brought full circle to the praises with which we began. David yet again wonders at the reversal he has experienced (Psalm 30:11), and commits himself anew to a life of praise and thanksgiving (Psalm 30:12).
May we never forget all that the LORD has done for us, and may we never cease to give Him the praise due to His name. Now, and always, and throughout eternity.
C). THE FAITHFUL COMFORTED.
Isaiah 66:10-14.
This short passage was originally addressed to the faithful remnant within Israel, a nation within a nation if you will, a nation as it were ‘born in a day’ (cf. Isaiah 66:8).
ISAIAH 66:10. These were the faithful who kept hope alive, even through all the trials and travails of Mother Zion, aka Jerusalem. They loved her, and mourned for her distresses, but were now called upon to “rejoice” with her, and “be glad,” and “rejoice for joy with her.”
ISAIAH 66:11. It is hard to imagine what it must have been like for the faithful who returned to Jerusalem from the exile in BABYLON.
As prophesied, they came ‘with singing’ (Isaiah 51:11), but what they were returning to was a city in ruins.
Even as they rebuilt, even as they laid the foundation of the second Temple, the ancient men WEPT, who remembered the glory of the former house (Ezra 3:12). Isaiah’s prophecies must have been a constant consolation to them, as they fed upon the word of God.
Zion was going to bring forth once more (cf. Isaiah 54:1). This time it would be the birth of the church, born some forty years before the ROMAN destruction of Jerusalem.
As Jesus said to the woman of Samaria, ‘salvation is of the Jews’ (John 4:22).
The church, made up of both Jews and Gentiles, must never forget her common roots with Israel (cf. Romans 11:18).
ISAIAH 66:12. The prophecy goes on to speak of “peace” flowing to Jerusalem “like a river.”
Peace (shalom) is not just the absence of war, but includes completeness, contentment, dignity, harmony, health, prosperity, security, and well-being.
It is the overflowing blessings of God for the faithful remnant (John 14:27).
Yet our ULTIMATE comfort does not come from Jerusalem, nor even from the church, but from God Himself (2 Corinthians 1:3-4).
ISAIAH 66:13. “AS one whom his mother comforts, so will I comfort you; and ye shall be comforted in Jerusalem.”
This corresponds to ‘Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem’ (Isaiah 40:1-2).
ISAIAH 66:14. Our short passage began with a call to rejoice (Isaiah 66:10). Now we are told that, when we see the promises of God being fulfilled, “your heart SHALL rejoice.”
Jesus told His disciples, ‘I will see you again, and your heart shall rejoice, and your joy no man takes from you’ (John 16:22).
When we ‘rejoice in the LORD’ (Philippians 4:4), our “BONES shall flourish like the herb.” Sometimes our sorrows and troubles seem to reach down into the very marrow of our being. However, we SEE our reason to rejoice in the person of our Lord Jesus Christ.
Not only do we see Him, but we KNOW Him. It is He who has been with us all along, even in the dark valleys of our distress, and He who will perfect the good work which He has begun within us (Philippians 1:6).
Though His ENEMIES surround us, HE will never leave us nor forsake us (Hebrews 13:5).
D). SING FORTH HIS GLORY.
Psalm 66:1-9.
The superscription to this Psalm is addressed, “To the chief musician. A Song or Psalm.” Whether sung or spoken, it is a call to all nations to “Make a joyful noise” to God (Psalm 66:1). Which God? Well, compare Psalm 100:1, where YHWH, ‘the LORD’ is named.
All creatures, even inanimate things, acknowledge Him. How much more should man, created in His image, bow the knee to Him (Psalm 146:5-6; Isaiah 45:22-23).
“Sing forth the glory of His NAME. Make His praise glorious” (Psalm 66:2). Join the cherubim is singing, ‘Holy, holy, holy, is the LORD of hosts: the whole earth is full of His glory’ (Isaiah 6:3).
So, God is to be acknowledged because of His great NAME, which is YHWH, the LORD, the same yesterday, today and forever. Furthermore, He is to be worshipped on account of His AWESOME deeds (Psalm 66:3). His works of creation and providence, His works of grace and mercy, the salvation which He has wrought for His people at the Cross of Jesus.
The response comes in Psalm 66:4, where “The whole earth SHALL worship thee, and SHALL sing unto thee; they SHALL sing to thy NAME.” (Cf. Habakkuk 2:14; Philippians 2:10-11). “Selah.” Think on these things.
“Come and see,” begins the next section (Psalm 66:5). These are the words of evangelism. ‘Come and see,’ said Philip to Nathanael (John 1:45-46). ‘Come see a man,’ said the woman of Samaria: ‘is not this the Christ?’ (John 4:29).
What shall we come and see? His AWESOME deeds toward the children of men (Psalm 66:5). The rehearsal of the deliverance of the children of Israel out of Egypt (Psalm 66:6) is also described as AWESOME in Exodus 15:11.
“HE turned the sea into dry land, THEY went through the flood on foot, there WE rejoiced,” (Psalm 66:6). The crossing of the Red Sea by the children of Israel is paradigmatic of the salvation accomplished by Jesus. ‘Were you there when they crucified my Lord?’ Without His death, there is no resurrection - for any of us. We rejoice in His victory on our behalf!
When we have ‘passed from death to life’ (1 John 3:14), we join Israel in exalting the LORD (Exodus 15:2). Even in the exodus of the children of Israel, God was showing forth His power with His eyes towards “the nations: let not the rebellious exalt themselves” (Psalm 66:7). “Selah.” Think on this.
“O bless our God, ye peoples” (Psalm 66:8) is an appeal being made by the congregation of God’s people to all the peoples of all the lands of all the earth (Psalm 66:1; cf. Psalm 100:1). This is evangelism which puts God first. It is not about us; it is about Him.
“Let the sound of His praise be heard” (Psalm 66:8) gives permission to the church to harness all this world’s media for the furtherance of the gospel of our Lord Jesus Christ. Tell the world to tell others: this stuff is good! This word is for all, y’all: pass it on!
We stand with the Apostle Paul on Mars Hill in Athens, recognizing with him the universal truth which he quotes from the Greek poets: ‘in Him we live, and move, and have our being’ (Acts 17:28). The Psalmist says much the same thing: “He holds our soul in life” (Psalm 66:9). But for the Christian there is more: “He does not allow our feet to slip.”
E). WALKING IN THE SPIRIT.
Galatians 6:1-16.
‘If we live in the Spirit, let us also walk in the Spirit,’ said Paul towards the end of the previous chapter (Galatians 5:25). The Greek word translated here as ‘walk’ speaks of our deliberately ‘getting in line with’ the Holy Spirit’s leading in our lives. Then to round off that chapter Paul effectively warns us of the danger of getting out of step with the Spirit: ‘Don’t be conceited,’ he says (which is ‘vain glory’); ‘don’t provoke one another (which is to trip one another up); and don’t envy one another’ (Galatians 5:26).
“Brethren,” he literally continues in Galatians 6:1a, “even if a man be taken in some offence ye, the spiritual, restore such a one in a spirit of meekness.” If we are ‘spiritual’ we will not stand in self-righteous judgment like the scribes and Pharisees in John 8:3-5. We will rather keep in line with the ‘meekness’ which is listed among the fruit of the Holy Spirit (Galatians 5:23) and is demonstrated by Jesus in John 8:10-11. The aim all along is, after all, to “restore” the offender.
This is just one example of “bearing one another’s burdens, and thus fulfilling the law of Christ” (Galatians 6:2; cf. John 13:34; John 15:12; Galatians 5:14). Furthermore, we must do this without any feeling of superiority, lest we also be tempted (Galatians 6:1b). Neither must we think this is beneath us, deceiving ourselves by thinking more of ourselves than we should (Galatians 6:3; cf. Galatians 5:26a).
It is in this sense that we are to “bear our own burden” (Galatians 6:5). Not by measuring ourselves alongside others, which was the problem of Galatians 5:26, but by proving each our own work (Galatians 6:4). The word translated “burden” in Galatians 6:5 is not the same Greek word as the heavy burden of Galatians 6:2 but is rather a light burden capable of being managed by just one person, and it represents our responsibility before God, and is ours alone to bear (cf. Matthew 11:28-30).
In the next paragraph Paul begins by insisting that catechumens (those who teach the word) should be supported in their ministry (Galatians 6:6). Paul insists upon this (cf. 1 Corinthians 9:11; 1 Corinthians 9:14), even though he never himself accepted a stipend (cf. 1 Thessalonians 2:9). This introduces the theme of sowing and reaping: “Be not misled; God is not mocked; for whatsoever a man may sow, that also he shall reap” (Galatians 6:7).
The theme of sowing and reaping is next carried over from the subject of financial support for the ministry to the subject of Christian holiness. There is a sowing to the flesh (which reaps corruption) versus a sowing to the Holy Spirit which from the Holy Spirit reaps eternal life (Galatians 6:8). The flesh is that which Christians ‘have crucified with its passions and desires’ (Galatians 5:24), but there is still a temptation, even for Christians, to “sow to the flesh” in thoughts, words and deeds. This does not mean that we lose our salvation thereby, but such behaviour does hinder our growth in holiness meantime.
“Sowing to the Holy Spirit” is to ‘set our mind on’ the things of God (cf. Colossians 3:1-2). We begin to reap in this life through communion with God. “This is eternal life,” says Jesus, “that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).
The third use of the theme of sowing and reaping relates to well-doing: literally, “In well-doing we should not lose heart” (Galatians 6:9a; cf. 2 Thessalonians 3:13). The encouragement follows: “for in due season we shall reap”; and its little caveat: “if we do not faint” (Galatians 6:9b). “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith” (Galatians 6:10).
As Paul takes the pen into his own hand (Galatians 6:11), he emphasizes once more the issue between the Judaisers and himself. The motives of his opponents are suspect: to make a good showing in the “flesh” they try to force Gentile believers to be circumcised; but only so that they might not themselves suffer persecution for the cross of Christ (Galatians 6:12). Even though they, the circumcised, do not keep the law, they desire to have others circumcised that they may (possibly by keeping stats) boast in their “flesh” (Galatians 6:13).
All that is outward, fleshly, but Paul’s response is inward, spiritual: “God forbid that I should boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation” (Galatians 6:14-15). In other words, outward ceremonies count for nothing: ‘you must be born again’ (John 3:7).
“As many as walk by this rule, peace be on them, and mercy, EVEN upon the Israel of God” (Galatians 6:16). There is an ‘Israel after the flesh’ (Romans 9:3-4a), but here those who walk by the rule of the Bible, and they alone, have peace and mercy upon them, and are here called “the Israel of God.” Amen.
F). SEVENTY SENT FORTH.
Luke 10:1-11; Luke 10:16-20.
The first thing we might notice about the appointment of the seventy in this passage is that they were appointed by Jesus (Luke 10:1). It is hazardous for anybody to enter into ministry without the commissioning of Jesus (Romans 10:15). However, those who place themselves between a man and his calling should be careful that they don’t find themselves fighting against the Lord.
Seventy is a number of completion, and thus anticipates the universality of the mission of Jesus. The seventy are sent forth two by two, to the places where Jesus Himself would come. There are times and opportunities for all nations to receive the gospel before Jesus comes back (Matthew 24:14).
They are sent forth with prayer (Luke 10:2). Jesus instructs us to pray that the Lord would raise up workers to assist in the ripe harvest field of the gospel. We should thus pray with an attitude of willingness to participate (Isaiah 6:8).
They are sent forth with an awareness of the difficulty of the task (Luke 10:3). Nevertheless, when we go forth on Jesus’ instructions, He equips us for the task (Matthew 4:19). When we go to the places where Jesus Himself would come (cf. Luke 10:1), He comes with us (Matthew 28:19-20).
They are to go with urgency and singleness of purpose (Luke 10:4). They are to unburden themselves of worldly worries (Luke 12:22-23). They are to trust God (Luke 12:31).
They are to go with a message of peace (Luke 10:5). This message is universal (Ephesians 2:17). However, there will be those who refuse it (Luke 10:6).
They are to politely accept whatever hospitality they are given. “The labourer is worthy of his hire” (Luke 10:7), is the only verse from the four Gospels which is quoted in the letters of the New Testament (1 Timothy 5:18). They are not to be fastidious about food laws and dietary requirements (Luke 10:8).
The seventy were commissioned to heal the sick (Luke 10:9). The word which Luke uses on this occasion suggests therapeutic healing. Elders still have a part to play in praying for the sick, and this does include ‘salvation’, the word for holistic healing more usually favoured by Luke (cf. James 5:14-15).
If a whole city refuses to receive Jesus’ messengers (cf. Luke 9:53), then they are to move on (Luke 10:10-11). However, they are to leave with a stern warning rather than with malice or vengeance. To leave saying, “Know this: the kingdom of God has come nigh to you” (Luke 10:11), may yet shame some into repentance.
Jesus concluded His instructions to the seventy with a Personal identification with their message, and with their persons (Luke 10:16). To hear the message of His faithful ministers is to hear Him. To refuse His servants is to refuse Jesus: and to refuse Jesus is to refuse God!
The seventy returned with great joy and excitement (Luke 10:17). Even the devils were subject to them in Jesus’ name! Jesus recognises the danger that we might be in when we are thrilled with the first flush of success – I watch rugby football, and a team can be quite vulnerable immediately after they have scored.
Jesus sees the bigger picture (Luke 10:18; cf. Isaiah 14:12-15; Ezekiel 28:14-18). Yet He does give His people power over the enemy (Luke 10:19; cf. Mark 16:17-18). We are warned, meantime, not to delight so much in our gifts and victories as to rejoice in the fact that our names are written in heaven (Luke 10:20)!
