Hosea 1:2-10, Psalm 85, Genesis 18:20-32, Psalm 138, Colossians 2:6-19, Luke 11:1-13.
A). GRACE AMID JUDGMENT.
Hosea 1:2-10.
This is ‘the word of the LORD that came to Hosea, son of Beeri’ (Hosea 1:1). The name Hosea, like Hoshea, Joshua, Jeshua and Jesus is derived from the verb ‘to save.’ Hosea, like his contemporary Amos, prophesied to the northern kingdom of Israel during the long reign of King Jeroboam the Second.
Hosea’s own rocky marriage stands as a metaphor for the troubled relationship between the LORD and Israel. Just as Gomer was unfaithful to Hosea, so Israel had broken covenant with the LORD (Hosea 1:2). The LORD gives names to Gomer’s children that speak words of judgment against the northern kingdom of Israel.
Hosea’s firstborn son was named Jezreel (Hosea 1:4) for the place of the bloody massacre by which the present dynasty had come to power. Although the LORD had sanctioned this takeover (2 Kings 10:30), it was marred by pride and cruelty. King Jehu’s dynasty ended after four generations with the assassination of King Zedekiah (2 Kings 15:8-11).
So now, since Israel was still a place of ‘bloodshed upon bloodshed’ (cf. Hosea 4:2), the LORD would “break the bow of Israel” (Hosea 1:5) in the Valley of Jezreel. Fulfilled in 2 Kings 15:29, this was a blow from which the northern kingdom of Israel would never fully recover. However, the Hebrew readers of Hosea’s prophecy would have recognised that the name “Jezreel” means, literally, ‘God sows’ - on which, more later.
Gomer’s daughter was named “Not pitied” (Hosea 1:6) because the LORD had removed His compassion and mercy from the northern kingdom of Israel. If the LORD should ever withdraw from us, it is never His fault, but ours (cf. ‘ye would not!’ Matthew 23:37-38). The mention of the LORD’s mercy upon the southern kingdom of Judah (Hosea 1:7; cf. Isaiah 37:33-35) should have had the effect of exciting the northern kingdom of Israel to repentance: but there is no hope for the blatantly unrepentant.
Gomer’s second son was named “Not my people” because, literally, “you are not My people, and I am not yours” (Hosea 1:9). This is quite different from the ‘I will be with you’ of Exodus 3:12. The northern kingdom of Israel was at this time just as pagan as her neighbours: and they could hardly claim to be loyal to the LORD when they had a whole pantheon of other ‘gods’!
Our lection concludes with Hosea 1:10, but this cannot be read outside of its following context. We see here the beginning of the reversing of what these names mean. Grace cannot be silenced, even in the face of judgment.
The LORD has not forgotten His promise to Abraham, that his descendants would be as the sand which is on the seashore (cf. Genesis 22:17). So, those who are “not My people” shall be named “sons of the living God” (Hosea 1:10). The Apostle Peter later applies this to the Christian Church (1 Peter 2:9-10).
Hosea goes on to speak about the reunion of Judah and Israel under ‘one head’ (i.e. Jesus) in the GREAT day of Jezreel (Hosea 1:11). ‘Say to your brethren, Ammi (My people), and to your sisters, Mercy!’ (Hosea 2:1). Then the heavens and the earth will answer, ‘Jezreel’ (i.e. ‘God sows’): the LORD will be merciful to those who had not obtained mercy; He will say ‘My people’ to those who were not His people, and they shall say ‘You are my God’ (Hosea 2:21-23).
In this way, what began as a message of judgment ends as a message of grace (Read Romans 9:22-26).
B). A VISION OF SALVATION.
Psalm 85.
First, the Psalmist remembers the favour and forgiveness of the LORD (Psalm 85:1-3). This is a good place to begin in our petitions to God, rather than diving into our shopping list of requests. We base our belief that God will give us a favourable answer in His past mercy.
Secondly, he pleads with the God of our salvation to repeat what He has done in the past (Psalm 85:4-7): turn us (Psalm 85:4); cease to be angry with us (Psalm 85:5); revive us so that we might rejoice in Thee (Psalm 85:6); be merciful to us (Psalm 85:7). The need for these tokens of salvation is ongoing in the believer’s - and the church’s - life.
Thirdly, the Psalmist - the believer, standing for the church - stops in his tracks and listens to what God has to say (Psalm 85:8-9). It is as we systematically and habitually study the Bible that we will be in a position to hear the still small voice which applies God’s Word to our own perplexities. This is a good place to receive an answer to our prayers.
The LORD promises peace, providing we do not return to folly (Psalm 85:8). When we have a true evangelical fear (reverence) of God, the fullness of His salvation draws near (Psalm 85:9). God’s glory returned to the Temple in Jerusalem (Haggai 2:9), and from there the peace of the Gospel emanated throughout the world (Acts 1:8).
Fourthly, the vision of this salvation is seen in the pencil sketches of the closing verses (Psalm 85:10-13). Four characteristics meet and embrace (Psalm 85:10), and heaven and earth work together to secure our salvation (Psalm 85:11-12). The LORD Himself is seen walking in our midst (Psalm 85:13), just as He did in the Garden of Eden (Genesis 3:8).
The four characteristics are:
1. Mercy, arising out of a steadfast covenant love;
2. Truth, and faithfulness to the truth;
3. Righteousness, or justice, arising out of a right relationship with God;
4. Peace, indicating completion, perfection, fullness, health, success, well-being, rest, harmony, and prosperity.
Where do mercy and truth meet together, righteousness and peace embrace? In the Cross of Jesus Christ, where God is both just and the Justifier (Romans 3:26): meting out just judgment upon sin whilst at the same time being merciful to the sinners (Isaiah 53:4-6). There God’s justice is not violated, but rather His righteousness fulfilled; and there we are “justified by faith, and have peace with God through our Lord Jesus Christ” (Romans 5:1).
God’s truth is personified in our great High Priest, who in the incarnation effectively “sprang out of the earth” (Psalm 85:11). God’s righteousness looks upon those whom He has justified as being made righteous in Him (2 Corinthians 5:21). Thus we see the joining of the interests of heaven and earth in the mission of our redemption (Luke 2:14).
Subsequently, we see the earth yielding her increase (Psalm 85:12). This is clearly a gift of God, but also a consequence of right priorities (Matthew 6:33). Only when we put God first will righteousness flourish, and have free course in the world of men (Psalm 85:13).
C). HOLY BOLDNESS AND GRACIOUS SUBMISSION.
Genesis 18:20-32.
This is the earliest prayer to be written down in the Bible. The prayer conversation was not initiated by Abraham, but by the LORD, who allowed Abraham to overhear His musings about the sin of Sodom and Gomorrah (Genesis 18:20-21). The three ‘men’ (cf. Genesis 18:2) who had been enjoying Abraham’s hospitality now separated into two “men” (Genesis 18:22a) who set their faces toward Sodom (only to appear as ‘angels’ when they got there, Genesis 19:1), and “the LORD” (already introduced in Genesis 18:1), before whom Abraham remained standing (Genesis 18:22b).
The conversation between the LORD and Abraham suggests a relationship. God shares His Word with His covenant children, and prompts us to respond. If we are made privy to the purposes of the LORD then we may, without presumptuousness, speak our mind about those things which we do not understand.
“Will you also destroy the righteous with the wicked?” asked Abraham. “If there are fifty righteous” will you spare the place for the sake of the fifty? “Far be that from you” to slay the righteous with the wicked: “shall not the Judge of all the earth do that which is right?” (Genesis 18:23-25).
We can shape our prayers in accordance with what we know about the character of God. Yes, replied the LORD, “if I find fifty righteous there, I will spare all the place for their sakes” (Genesis 18:26).
Abraham had taken upon him to “speak unto the LORD” in such a way, but never lost sight of the fact that he was but “dust and ashes.” Yet he pressed on with boldness: “What if the fifty lacks five?” (Genesis 18:27-28a).
“If I find forty-five righteous there, I will not destroy it” (Genesis 18:28b). The numbers continued to come down. “I will not do it for forty’s sake” (Genesis 18:29).
“Oh let not the LORD be angry.” Thirty? “I have taken upon me to speak unto the LORD.” Twenty? (Genesis 18:30-31).
“Oh let not the LORD be angry, and I will speak yet but this once.” Ten? (Genesis 18:32a).
“I will not destroy it for ten’s sake” (Genesis 18:32b).
This seemed to conclude the conversation. God seemed determined to destroy Sodom, and would not be deterred. Yet the prayer was not unanswered, God did not “destroy the righteous with the wicked.” For ‘righteous Lot,’ Abraham’s nephew, who had been ‘vexing his righteous soul with their unlawful deeds’ was ‘delivered’ (2 Peter 2:7-8), along with two daughters. Why? ‘Because the LORD remembered Abraham’ (Genesis 19:29).
Abraham is to be admired for his broad vision. He knew that God ‘is not willing that any should perish, but that all should come to repentance’ (2 Peter 3:9). Where there is life, there is still opportunity: but nevertheless, if people use their ‘free will’ to go on defying God, then the consequences are grave.
As we continue our mission of prayer before Him, we are thankful that we have access to the Father, through our Lord Jesus Christ. May the desires of our hearts be conformed to His will, that we may approach Him with holy boldness (Hebrews 4:16) and gracious submission. To His name be the glory. Amen.
D). THE LORD WILL PERFECT ME.
Psalms138.
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 Psalms 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).
BENEDICTION
‘Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul and body be preserved blameless at the coming of our Lord Jesus Christ. HE WHO CALLS YOU IS FAITHFUL; HE WILL SURELY DO IT!’ (2 Thessalonians 5:23-24).
E). YE ARE COMPLETE IN HIM.
Colossians 2:6-19.
I. The Apostle Paul is concerned that the Colossians should not be “beguiled with enticing words” - or “deluded with beguiling speech” (Colossians 2:4). Our enemy is subtle as a serpent, and would lure away even ‘the very elect, if that were possible’ (Matthew 24:24). No wonder, for he is quite capable of ‘masquerading as an angel of light’ (2 Corinthians 11:14).
The enemy was behind the party divisions in Corinth (1 Corinthians 1:12-13). The enemy also bewitched the believers in Galatia into sliding back into the law (Galatians 1:6-9; Galatians 3:1-4). So, for the Colossians, Paul issues three WARNINGS relevant to their situation - and we also would do well to take heed.
1. Do not let anyone “make a prey of you through philosophy and empty deceit” (Colossians 2:8). Philosophy has its place, and tradition has its place - but beware of a vain deceitful worldly tradition, or man-centred philosophy which denies Christ (Colossians 2:8). ‘The wisdom of this world is folly to God’ (1 Corinthians 3:19), and ‘He takes the wise in their own craftiness’ (Job 5:13).
2. Do not let anyone “judge” you in food or drink, holydays, new moons, and Sabbaths (Colossians 2:16). Such things were but shadows, “but the substance belongs to Christ” (Colossians 2:17). This is a subject taken up at length in Hebrews 7:23-28; Hebrews 8:4-6; Hebrews 10:11-12.
3. Do not let anyone “defraud you of the prize” by tricking you into submission to his (or her) vain, puffed up, fleshy will (Colossians 2:18). Such “voluntary humility” and “worship of angels” is an intrusion into things which they have not seen, and therefore in which they have no authority (see also verses 20-23). This is to usurp the Headship of Christ in His church (Colossians 2:19).
II. In what seems to be another ‘Christ hymn’ (Colossians 2:9-15), the Apostle provides grounds which are relevant for all three areas of challenge. We were told in the first hymn, that ‘in Him all the fullness was pleased to (literally) take up dwelling’ (Colossians 1:19). Now we are told that “in Him dwells (present tense) the fullness of God” (Colossians 2:9) - and “ye (plural) are complete in Him” (Colossians 2:10)!
In effect, Paul’s answer to those who suggested that the young church in Colossae needed ‘something more’ - some ‘deeper knowledge’ than the gospel which they had first received through the preaching of their faithful minister - was that “we are filled with the fullness of life in Him” (Colossians 2:10). As with Scripture, so with Christ: there is nothing to be added, nothing taken away (Revelation 22:18-19). Never let us forget that Christ is the head, not only of the church (Colossians 1:18), but of “all principality and power” (Colossians 2:10) - and, recognising their origin, let us vanquish such intrusions.
The Apostle speaks of a spiritual ‘circumcision’ whereby we put off “the sins of the flesh” through the purification which Christ gives (Colossians 2:11). This is the equivalent of ‘rolling away the reproach of Egypt’ (Joshua 5:9), and illustrates the completeness of salvation in Christ Jesus. Then he speaks of the spiritual reality which lies behind baptism (Colossians 2:12): that our old self was buried with Christ; and our new self, by faith in the operation of God, raised with Him.
This is the heart of the gospel: that those who were dead in their sins, having been forgiven their trespasses, are made alive in Christ Jesus (Colossians 2:13; see also Ephesians 2:1; Ephesians 2:11-13). This is accomplished through the cross of Jesus (Colossians 2:14). There, the powers that stand against us were finally, and fully, defeated (Colossians 2:15): and captivity itself was led away captive (Ephesians 4:8-10).
III. By way of application, I have left Paul’s EXHORTATION at the beginning of our passage until last (Colossians 2:6-7). Paul has already prayed that the ‘saints and brethren’ (Colossians 1:2) might ‘walk worthy’ and ‘be fruitful’ (Colossians 1:10). Now he bases his encouragement in what they have already received.
1. Did you once, as we say today, ‘receive Jesus into your heart’? Well, says Paul, live accordingly (Colossians 2:6). The knowledge that you received then does not so much need a supplement, as application in your life.
2. ‘Being rooted’ is the same word as ‘sinking a foundation’ (Colossians 2:7). So, says Paul, raise your edifice on Him, and what He has done for you. Seek to grow in the One “in whom are hid all the treasures of wisdom and knowledge” (Colossians 2:3).
3. Paul is no lover of re-laying the foundations (cf. Hebrews 6:1-3), but rather exhorts us to be established in the Faith which we have been taught (Colossians 2:7). The political slogan ‘back to basics’ then becomes the Christian principle ‘back to the Bible.’ Not indeed in a grudging, routine manner: but rather with an overflowing, abounding “thanksgiving” for all that God has done for us.
F). PERSISTENT PETITIONARY PRAYER.
Luke 11:1-13.
It all began with Jesus at prayer, and with the disciples’ desire to learn from Jesus how to pray (Luke 11:1). Surprisingly, we are encouraged to pray in much the same terms as Jesus Himself. Our address towards God is to be one of familial relationship: “Our Father” (Luke 11:2).
When Mary Magdalene encountered Jesus at the empty tomb, the message which she was commissioned to share with the disciples was that Jesus would soon be ascending to ‘My Father’ and ‘your Father’ (John 20:17). There Jesus spoke of the same Father, but His by eternal generation, and theirs (ours) by regeneration. Yet here we are, collectively, allowed to use this term, “Our Father” (Luke 11:2).
However, we must not let this familiarity descend into irreverence. Our address towards God is also to be one of humility. Our Father is the One who inhabits eternity (cf. Isaiah 57:15). It is only in Christ that we have this Father/son relationship with Him (Romans 8:16-17).
We must also recognise His sovereignty: “Your kingdom” (Luke 11:2), and petition Him for its promised establishment here in earth. It is surprising to discover just how much of this model prayer is of a petitionary nature.
We pray for the Lord to give us, daily, our needed bread (Luke 11:3). It is in God’s nature as our Father to give us what we ask: both physical, and spiritual (Luke 11:11-13).
We pray for His on-going forgiveness, and profess our own forgiveness of others (Luke 11:4). It is not that, if we do not forgive others we will not be forgiven (as if God’s free grace somehow rested upon our own good behaviour). Rather, since we are a forgiven people, it should be in our new nature to be forgiving towards others.
James 1:13 informs us that God tempts no man, so when we pray, “lead us not into temptation” (Luke 11:4), we are petitioning the Lord to prevent our steps from going astray. Knowing our own wilfulness and vulnerability, and the spiritual warfare in which we must engage, we need to be conscious of His presence ever with us.
Jesus emphasises the importance, validity, and efficacy of persistent petitionary prayer (Luke 11:9-10). This is illustrated in the parable of the friend at midnight (Luke 11:5-8). The basis of our prayer is our relationship with God.
