Amos 8:1-12, Psalm 52, Genesis 18:1-10, Psalm 15, Colossians 1:15-28, Luke 10:38-42
A). A BASKET OF RIPE SUMMER FRUIT.
Amos 8:1-12.
This vision and its interpretation is based in a pun: the Hebrew word for “Summer fruit” sounds almost identical with the word translated “the end” (Amos 8:1-2). Read Amos 4:6-11 for a litany of the temporal judgments which the LORD laid upon Israel, with its terse refrain, ‘Yet you have not returned to Me, says the LORD’! The LORD still calls them “My people Israel” (Amos 8:2), but there has been a steady ripening of divine judgment for the Northern Kingdom of Israel ever since the rule laid down in Amos 3:2.
The LORD had already set a plumb-line among His people Israel, and (because of their sins) there was no longer a pass-over for them (cf. Amos 7:8). Their religious innovations had failed, and even the king himself would fall before the plumb-line. The whole dynasty, the whole cult, and the whole Northern kingdom was doomed (cf. Amos 7:9).
Could you imagine the desolation of such a day? The songs of the temple become wailings; dead bodies are cast out everywhere. Silence (Amos 8:3).
There follows an indictment against the unscrupulous. You trample upon the needy and make the poor of the land fail (Amos 8:4). Your religious observances are hypocritical, and you cheat your customers with false weights and measures (Amos 8:5). You enslave the poor and needy and sell the sweepings of the floor (Amos 8:6). The LORD sees and cannot forget these sins (Amos 8:7).
So we see that, in the words of Gilbert and Sullivan, ‘the punishment fits the crime’ - at least for these people. “Shall not the land tremble for this, and everyone mourn who dwells in it?” (Amos 8:8a). The picture is of the swelling and subsiding of the River Nile in Egypt (Amos 8:8b; Amos 9:5).
“In that day,” says the LORD God, “I will” cause the sun to cease to shine (Amos 8:9). There follows sorrow, death, eternal bitterness (Amos 8:10). Then, for a people who choose to live without the word of God, the famine of all famines: a famine of hearing the words of the LORD (Amos 8:11).
Other famines pale into insignificance in comparison with a famine of the word of God. The LORD had allowed Israel to hunger long ago, teaching them that ‘man shall lot live by bread alone, but by every word that proceeds from the mouth of the LORD’ (Deuteronomy 8:3; cf. Matthew 4:4). A constant refusal to obey causes the blessing of the word to be withdrawn.
What a horrible thing: to be left “wandering”: falling about like a drunkard; swaying in the wind; lips quivering in agitation - and all for the lack of a word from God (Amos 8:12). The LORD had said, ‘Seek Me and live’ (Amos 5:4-6), but now it was too late. As Mary sang in her song, ‘the rich He has sent empty away’ (Luke 1:53).
For us, the call still goes out: ‘Seek the LORD while He may be found’ (Isaiah 55:6-7). God’s word is not far away for those with a heart to hear (cf. Deuteronomy 30:11-14; Romans 10:6-8). However, let us be ‘doers of the word, not hearers only’ (James 1:22).
B). THE EPITAPH OF THE UNGODLY AND THE TESTIMONY OF THE RIGHTEOUS.
Psalm 52:1-9.
The superscription of this Psalm associates it with the tittle-tattle tale-telling of a certain Edomite named Doeg, who was Saul’s chief shepherd (1 Samuel 21:7). This man - not wholly untruthfully, but certainly maliciously - informed King Saul that he had seen David coming to Nob, to Ahimelech the high priest there, who enquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine (1 Samuel 22:9-10).
Ahimelech denied having enquired of God for David (1 Samuel 22:15). Enraged, King Saul ordered the massacre of all the priests: but his own footmen refused to raise a hand against them (1 Samuel 22:17). So Saul ordered Doeg to do the dirty deed, and he killed 85 priests, and slew all the men, women, children, babies, and livestock of the priests’ city of Nob with the edge of the sword (1 Samuel 22:18-19).
“Why do you boast yourself in mischief, you mighty man,” scolds the Psalmist (Psalm 52:1a). It is possible that Doeg was one of Saul’s ‘mighty men’ (cf. 1 Samuel 14:52), but the term is no doubt used here mockingly. What great deeds these were, to cut off the godly out of the land of the living!
Then he adds (although some translations miss this): “the goodness of God endures continually” (Psalm 52:1b). “CONTINUALLY” is echoed in the turning point of the composition, “God shall likewise destroy thee FOR EVER” (Psalm 52:5). Which, in turn, fits in with the confidence expressed towards the end of the poem, “I trust in the mercy of God FOR EVER AND EVER” (Psalm 52:8b).
There is no doubt that the accusation fits the case of Doeg. “Your tongue devises mischiefs; like a sharp razor working deceitfully” (Psalm 52:2). As Jesus said, the things which proceed out of the mouth have their origins in the heart of a man, and these are they which defile the man (cf. Matthew 15:18). Doeg went so far as committing mass murder and then, or so it would appear from Psalm 52:1, BOASTING about it!
“You love evil more than good; and lying rather than to speak righteousness” (Psalm 52:3). In fact, you love good not at all! The high priest Ahimelech did NOT ‘enquire of the LORD’ for David as Doeg alleged, but that lie cost the lives of all the priests and people of Nob. “Selah.” Pause for thought.
“You love all devouring words, O deceitful tongue” (Psalm 52:4). READ James 3:6-9.
“God shall likewise (i) destroy YOU for ever, (ii) He shall take YOU away, (iii) and pluck YOU out of YOUR dwelling place, (iv) and root YOU out of the land of the living” (Psalm 52:5; cf. Proverbs 2:22). This is the just recompense of all who would lay hands upon God’s people! “Selah.” Pause for thought.
“The righteous also shall (i) see, (ii) and fear, (iii) and shall laugh at him” (Psalm 52:6).
(i). ‘When the wicked are cut off, you shall SEE it’ (cf. Psalm 37:34). Mordecai SAW Haman hanging on the gallows that Haman had made for Mordecai (cf. Esther 7:10). But even seeing such a thing should not cause us to gloat, but to pity. Remember how, even in judgment, Jesus WEPT for Jerusalem (cf. Luke 19:41-44).
(ii). Rather, such a sight should cause us to exercise restraint, godly awe, and reverent “FEAR.” ‘He put a new song in my mouth, even praise to our God: many shall see it, and shall fear, and shall trust in the LORD’ (cf. Psalm 40:3).
(iii). As for our LAUGHTER, it is not malicious, but a solemn acknowledgement of what we know: that God in His providence will so deal with all who oppose His people. We simply join the LORD in His laughter (cf. Psalm 37:12-13).
Here is the epitaph of the mighty man: “Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness” (Psalm 52:7).
Back in Psalm 52:5 we saw the wicked plucked up and uprooted. However, the testimony of the righteous is: “But I am like a green olive tree in the house of God” (Psalm 52:8a). The word sometimes translated “green” stands for verdure, a condition of freshness. “In the house of God” is where we are: ‘seated in the heavenly places in Christ Jesus’ (Ephesians 2:6).
“I trust in the mercy of God for ever and ever” (Psalm 52:8b). Our confidence rests in the covenant mercy of God, revealed to us in Christ Jesus.
The Psalmist turns to praise. “I will praise you for ever, for you have done (it). I will wait on your name; for it is good before your saints” (Psalm 52:9). Jesus is our vindicator, and we can rest in His mercy, and believe that our prayers are already answered. To His name be glory.
C). A VISITATION BY THE LORD.
Genesis 18:1-10a.
This passage is described as an encounter in which “the LORD” (= YHWH, Hebrew) “appeared unto” Abraham when he was having his siesta “in the heat of the day.” When he lifted up his head, suddenly, there were three men standing by him. As if waking with a start, he “ran” to meet them from the tent door, and bowed himself to the ground (Genesis 18:1-2).
Abraham addressed his speech to “Adonai” = “my lord” (singular). “If I have found favour in thy sight,” he begged, “do not pass by thy servant.” Abraham offered “a little water” to wash your feet, “rest” under the tree, and in a masterstroke of understatement, “a morsel of bread” (Genesis 18:3-5a).
(‘You’ll come in for a wee cup of tea,’ offered the Minister to the student. ‘A wee cup of tea’ turned out to be a table spread with all sorts of goodies, both savoury and sweet. All to be served with the obligatory ‘wee cup of tea!’)
One of the marks of true Christianity is hospitality. Jesus singled out our attitudes to the hungry, the thirsty, and the stranger, when He was separating the ‘sheep’ from the ‘goats’ (Matthew 25:34-35). Paul suggests ‘given to hospitality’ as a qualification for an overseer (1 Timothy 3:2; Titus 1:8).
The hospitality being accepted, Abraham “hastened” into the tent to Sarah, telling her to make ready “quickly” cakes upon the hearth. Abraham himself “ran” unto the herd to choose out a suitable calf, and gave it to one of his young men to prepare. Then Abraham personally served his guests, and stood by them under the tree while they ate (Genesis 18:5-8).
We may wonder here whether Abraham was ‘unaware’ that he was ‘entertaining angels’ (Hebrews 13:2). The narrative itself quickly moves on to the subject of Sarah’s long promised but yet to be conceived son (cf. Genesis 17:16).
“THEY (plural) asked him, Where is Sarah thy wife?” Abraham seemed unsurprised that they knew his wife’s name. “And he said, Behold, in the tent” (Genesis 18:9).
“HE (singular) said, I will certainly return unto thee according to the time of life, and, lo, Sarah thy wife shall have a son” (Genesis 18:10). “He” here seems to be the spokesman of the three, introduced as “the LORD” back in Genesis 18:1.
It had been a long wait already, and seemed impossible. However, ‘with God nothing is impossible’ (Luke 1:37). What God has promised, He will fulfil.
D). SOME RULES FOR CHRISTIAN CHARACTER.
Psalm 15.
Moses came down Mount Sinai from the presence of the LORD bearing two stone tablets on which were written God’s commandments. Finding the children of Israel already distracted by idolatry, he broke those stones, symbolic of the fact that God’s law was already broken even before they had received it!
On a second trip up the mountain, Moses hewed out new stones upon which the ten commandments were written again, with the finger of God. These were placed in an ark of wood, made according to the LORD’s own specifications. Moses was given specific instructions for the building of this ark, and for the tabernacle or tent in which it was to be placed.
John 1:14 tells us that ‘the Word was made (became) flesh, and dwelt (literally ‘tabernacled’) among us…’ The whole cultus of the Old Testament, from the sacrificial system to the very hangings of the curtains in the tent of meeting, was always pointing towards the One whom the LORD would send as the ultimate once and for ever sacrifice for the sins of His people.
After one disastrous attempt to move the ark in a manner not prescribed by the LORD (2 Samuel 6:3), King David at last brought the ark up to Jerusalem, and placed it in a tent in the City (2 Samuel 6:17). When we worship the LORD, it should be in the manner which He has appointed: through the Lord Jesus Christ.
We can imagine the careful guarding of that sanctuary by the priests in the liturgy of Psalm 15.
Psalm 15:1.
The question is asked: “LORD, who shall abide in your tabernacle? Who shall dwell in your holy hill?”
To "abide" in the LORD’s tabernacle is to dwell under His protection, and to be in communion with Him. It is the same verb as in Psalm 23:6 and Psalm 27:4.
The "holy hill" is Mount Zion, Jerusalem, but always with a view to the new Jerusalem, and to the community of God’s people in heaven.
What kind of life does the citizen of heaven lead? Their lives are typified in a brief set of rules, or guidelines. This is how they will live after citizenship has been granted (cf. Ephesians 2:6; Ephesians 2:10).
Psalm 15:2.
They "walk uprightly." They are not bent double like apes: they are able to look every man in the eye. This is the commandment the LORD gave to Abraham (Genesis 17:1), corresponds to Psalm 1:1, and speaks of a sincere and thorough religion (James 1:27).
They "work righteousness," not only speaking the speech, but doing the deeds. We are made righteous in Christ Jesus, and His righteousness is imputed to us. This being done, our Christianity is displayed thereafter in the life we lead, and our fair dealings in the things we do (James 2:18). "Truth" has a home in the "heart" of the true believer. He delights himself in the word of God (Psalm 1:2), is sincere in his religion, honest in his dealings, and cannot abide false dealings in others.
Psalm 15:3.
Furthermore, the citizen of heaven guards his tongue. Much evil is does done through that unruly instrument (cf. James 1:26; James 3:2-13). The righteous, however, is not given to "backbiting”: neither will he slander, nor spread malicious gossip.
Psalm 15:4.
The wicked are viewed as "vile" by God, which literally means ‘worthless,’ or ‘good for nothing.’ The Christian concurs with this judgment of the LORD.
The citizen of heaven "honours" whom God honours: he loves the brethren (1 John 3:14); and keeps his promises, no matter what the cost.
Psalm 15:5.
The word "usury" is derived from the verb 'to bite'. God’s people are against extortion, whereby they might profit at the expense of others. They are also against bribery, which is the cause of many an injustice (cf. Deuteronomy 16:19). Rather they protect the poor.
The man who lives thus is one who cannot be "moved”: he is built upon the rock, which is Jesus; he is part of the church militant against which the gates of hell shall not prevail. Nothing shall separate him from the love of God: and he becomes like Zion itself, which abides forever (Psalm 125:1).
E). THE CHRIST HYMN.
Colossians 1:15-28.
Paul emphasises the deliverance which Jesus wrought on our behalf (Colossians 1:13), and the fullness of what He has accomplished on the Cross (Colossians 2:10). In Him we have “redemption through His blood, the forgiveness of sins” (Colossians 1:14).
I. The Hymn
1. His Lordship over creation (Colossians 1:15-17):
a) He is the manifestation of God to man (John 1:14-18), the “image of the invisible God” (Colossians 1:15).
b) He is the Father’s heir (Hebrews 1:2), the “firstborn” of creation (Colossians 1:15). Not, indeed, created Himself, but the possessor of the birthright (for the significance of the birthright, see Genesis 25:31-33; 1 Chronicles 5:1-2).
c) He is the Creator of all things (John 1:3), and therefore again, not created (Colossians 1:16). Creation exists for Him, and must submit to Him.
d) All things have their source (Colossians 1:17), and their sustenance, in Him (John 1:4).
2. His Lordship over the Church (Colossians 1:18).
a) He is “head over the body, the church” (Colossians 1:18; Colossians 2:19). This metaphor has echoes in Romans 12:4-5; 1 Corinthians 12:12; Ephesians 1:22-23.
b) The ‘firstborn of creation’ (Colossians 1:15) is also the “firstborn from the dead” (Colossians 1:18). The resurrected Jesus is none other than, in the Greek, ‘the Author of life’ (Acts 3:15). Thus those who were ‘dead in their sins’ can be ‘quickened together with Him’ (Colossians 2:13).
c) There was a danger in Colossae that other things, such as the worship of angels (Colossians 2:18) might be added to the worship of Christ. Yet even the angels must worship Him (Hebrews 1:6). To Him alone belongs the pre-eminence (Colossians 1:18).
3. The sufficiency of His Person (Colossians 1:19).
The “fullness” of which Paul speaks is not a supplement which is lacking, such as the new teachers in Colossae were teaching, but ‘the full complement’ which subsists in Christ. In Him all the fullness was pleased to (literally) ‘take up dwelling’ (Colossians 1:19). There are echoes here of the incarnation (John 1:14), but Paul goes a step further when he shifts the concept into the present tense (Colossians 2:9), and then into heaven itself (Colossians 3:1).
4. The adequacy of His work (Colossians 1:20).
Given the fallen state of Creation, ‘peace with God’ (Romans 5:1) could only be accomplished by the blood of the Cross (Colossians 1:20). He wrought reconciliation for “all” in that He alone is able to reconcile any (1 John 2:2).
II. Application
1. Remain steadfast in the truth (Colossians 1:21-23).
Paul reminds the Colossians of their own reconciliation with God (Colossians 1:21). That reconciliation is wrought in the Lord’s flesh, and renders us holy (Colossians 1:22). It is in this gospel, once received, that we must stand firm (Colossians 1:23): there is no other.
2. The reciprocal sufferings of Christ and the Church (Colossians 1:24-28).
Christ is “the head of the body, the church” (Colossians 1:18). He it is who wrought our reconciliation, literally, “in the body of His flesh” (Colossians 1:22). Yet the Apostle also says that he, Paul, in his own sufferings, literally “fills up that which is lacking of the afflictions of Christ in his own flesh” for the church (Colossians 1:24). What did he mean?
For your redemption, and for mine, needless to say, the blood of Jesus Christ is efficacious. We are saved by the blood of the Lamb. The sacrifice made on our behalf is full, final, and sufficient.
However, it is part of the wholeness of “the body, the church” (Colossians 1:24), that we are made participators in His sufferings and He in ours. What He ‘began to do and teach’ in the Gospel (Acts 1:1), He continues to do through the church. Thus, when Saul of Tarsus persecuted the church, the Lord took it personally: “Why are you persecuting ME” (Acts 9:4).
This is how Peter and John, for example, were found “rejoicing that they were counted worthy to suffer shame for His name” - literally, ‘that they were so far graced as to be disgraced…’ (Acts 5:41). Our suffering cannot be individuated, but takes place in the context of the outworking of the Lord’s purposes within the church. It is all working towards the presentation of every man (literally) “complete in Christ Jesus” (Colossians 1:28).
F). REFOCUSING OUR COMMITMENT TO JESUS.
Luke 10:38-42.
Luke has arranged his material thematically (Luke 1:3), and it is interesting here to notice that this little but highly significant domestic incident immediately follows the parable of ‘the neighbourly kindness of the hated Samaritan’ (as I have called it). There the ‘lawyer’ - an expert in the Scriptures - asked what he must ‘do’ to inherit eternal life (Luke 10:25), and twice over Jesus emphasised ‘doing’ (Luke 10:28; Luke 10:37). The story of Martha demonstrates the opposite problem: being so preoccupied with the ‘doing’ that the spiritual life is jeopardised.
Martha is like those Christians who, though saved by faith, make such a labour out of their everyday duties that they do not have time to stop and ‘hear what God the LORD will speak’ (Psalm 85:8). There is nothing wrong with industry and hard work, but we must not become overwhelmed with the cares of this world, choking the seed of the Word of God (Mark 4:19)! Our salvation does not rest in a frenzy of good works, hospitality, and church activities, but in a relationship with our Saviour, the Lord Jesus Christ.
Martha’s sister Mary is of a much quieter disposition. She is content to sit still at the feet of Jesus, feasting on His words. This is not to set the ‘contemplative’ life over against the practical, but rather to suggest that the Guest is more important than the hospitality!
If we thought the Samaritan story was subversive, this incident is too. Mary was sitting at the feet of Jesus, a position which caused another woman to be scorned in an earlier incident (Luke 7:39). ‘What kind of woman sits with the men in a man’s world?’ such critics might ask.
“Sitting at His feet” (Luke 10:39) was the posture of a student to a teacher. It used to be considered inappropriate for women to receive an education. Yet here was Mary, declaring herself a disciple!
Martha’s problem on this occasion was not her hospitality – that, in itself, was highly commendable. Martha’s problem was that, despite all her frantic activity, she was not paying attention to her Guest. All the rattling of pots and pans culminated in an explosion that was aimed not just at Mary, but at Jesus Himself (Luke 10:40)!
A lesser man might have been insulted at Martha’s outburst: but Jesus, as ever, took it on the chin. Poor Martha, you are so burdened with your job at the church that, for you, there is just no time to pray (cf. Luke 10:41). No wonder that Jesus sets a sanction on worry (Luke 12:22; cf. Philippians 4:6)!
According to Jesus, Mary had found the “good” part, the one thing needful (Luke 10:42). She is not a lazy girl but, for her, her relationship with Jesus must have priority over even the practicalities of hospitality. No-one can take that away from her.
