Jeremiah 18:1-11, Psalm 139:1-6, Psalm 139:13-18, Deuteronomy 30:15-20, Psalm 1, Philemon 1:1-21, Luke 14:25-33
A). A VIEW FROM THE POTTER'S HOUSE.
Jeremiah 18:1-11.
On one occasion I was taken to a pottery museum, where one could purchase wares and also see them being made. I had made one or two small pottery items while at school (one of which remained on my mother’s back doorstep long after I had left home, until it was finally accidentally smashed). By comparison, though, the skill demonstrated in this ‘potter’s house’ surpassed anything I had ever seen before.
Jeremiah did not go to the potter’s house on a whim, as if he had nothing else to do one Sunday afternoon, but at the command the LORD (Jeremiah 18:1-2). The prophet had to be in the place of God’s appointing in order to receive God’s word (Jeremiah 18:2). The message was not just the result of Jeremiah’s meditation on what he was seeing (Jeremiah 18:3-4), but the LORD’s own interpretation of the symbolism of the potter’s methods (Jeremiah 18:5-6).
What really strikes me is the malleability of the clay in the potter’s hand. It spoils, so he mashes it under his hand and reshapes it. It spoils again, so he starts again. It is only as a last resort that he tosses it aside and begins with a new piece. Even then he might return to that old piece at the end of the day, and try again.
What a picture of God’s dealings with His people! God’s dealings as the Potter with the clay began when He ‘formed’ man out of the dust of the ground (Genesis 2:7). Later the picture would be adapted to represent the LORD’s relationship with Israel (Isaiah 64:8). In the passage before us, somewhat surprisingly, it opens out to all nations (Jeremiah 18:7-10).
God’s dealings with other nations is best illustrated in the case of Nineveh.
Nineveh was full of wickedness (Jonah 1:2).
God pronounced judgement: ‘Yet forty days, and Nineveh shall be overthrown’ (Jonah 3:4). This sounds absolute, with no ‘if… then’ clause.
The people of Nineveh, from the greatest to the least, ‘believed God and proclaimed a fast’ (Jonah 3:5). They did not have the Torah to guide them, but they did the best that they could within the limits of their limited knowledge.
The king of Nineveh, under the threat of God's utter (and seemingly irrevocable) condemnation, got off his throne and humbled himself saying: ‘Who can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?’ (Jonah 3:9).
Nineveh repented, and God relented (Jonah 3:10).
Yet sometimes the clay will not work with Him (cf. Jeremiah 18:12). (I am put in mind of the opera singer who on some days would complain that ‘the Voice’ was not working with her.) The surprise here is that the intention of God can be resisted, and “if (we) turn” He speaks of ‘changing' His mind (Jeremiah 18:8; Jeremiah 18:10).
Jeremiah no doubt will have recognized the terms of his own calling (cf. Jeremiah 1:10) in the references to plucking up, pulling down, and destroying (Jeremiah 18:7); and building and planting (Jeremiah 18:9). The LORD is the one who fulfils the deeds represented in this mixed metaphor of gardening and building. The prophet’s part is merely to declare that it is so (Jeremiah 18:11).
Ultimately, the seeming conflict between God’s sovereignty and human free will is resolved at the Cross of Calvary. Jesus willingly became man, gathering ‘clay’ into the Godhead. Man, pursuing his own intentions, sought to undermine God’s intentions.
Yet God prevailed, and a new Creation was begun.
B). KNOWN BY GOD.
Psalm 139:1-6, Psalm 139:13-18.
What convinced me of the reality of the God of the Bible - 'the God and Father of our Lord Jesus Christ' (Ephesians 1:3) - was not intellectual argument, but personal encounter.
This occurred in two phases: first in a sense of guilt and dread at the presence of God on account of my very real sinfulness (Isaiah 6:5); then (secondly) in an enormous sigh of relief when I finally yielded to Jesus, recognising all He had done for me. I found that the perceived darkness which had been pursuing me was nothing other than the shadow of the Almighty covering me (Psalm 91:1).
Psalm 139:1-6.
When we read Psalm 139, sometimes it is hard to tell whether we should read it with a sense of dread. The LORD knows me (Psalm 139:1). He knows everything I am doing (Psalm 139:2). He knows where I am going (Psalm 139:3). He knows my every word even before it is spoken (Psalm 139:4).
Or whether our sense of the LORD hemming us in (Psalm 139:5) has more to do with gratitude at His protection than with any sense of foreboding.
This might depend upon whether we are looking at the LORD from outside a personal relationship, or from within. Either way, the concept of an all-knowing God is quite incomprehensible to the finite mind (Psalm 139:6).
Psalm 139:13-18.
God’s knowledge of us far exceeds our knowledge of Him. It was not a bad thing that He hemmed us in when we were in our mother’s womb (Psalm 139:13). This should inform our ethics: it is the LORD who creates the embryo, each one individually (Psalm 139:14).
He was there for us before our beginning (Psalm 139:15). It is the LORD who numbers our days (Psalm 139:16).
The LORD has us in mind, for good (Psalm 139:17). Every morning we experience new mercies (Lamentations 3:22-23) - even in the midst of tribulations (2 Corinthians 1:3-4).
Each day when we awake - and ultimately on the day of resurrection - we are still with the LORD (Psalm 139:18).
C). CHOOSE LIFE.
Deuteronomy 30:15-20.
On more than one occasion I am sure, “Choose life” (Deuteronomy 30:19) has been used, not inappropriately, as the text for an evangelistic sermon. The context, however, suggests that these words were not originally addressed to people who did not know the LORD God of Abraham, Isaac, and Jacob, but those who were in covenant with Him. It is perhaps necessary to remind those who are Christians, or from a Christian background, that their lives are made up of choices which will at least effect the here and now, if not indeed their eternal destiny.
The Book of Deuteronomy as a whole, and Deuteronomy 29-30 in particular, are written in terms reminiscent of Ancient Suzerainty treaties. Under certain terms and conditions outlined in the pronouncement of curses and blessings, a more powerful Empire would enter into a covenant to take a lesser nation under its wings, providing that that nation would not make any treaties with anyone else. Thus the Suzerain would proclaim his love, and ask nothing but love and loyalty in return.
When the LORD called Israel to account for abandoning His covenant (Micah 6:1-2), He called “the mountains and hills, and strong foundations of the earth” as His witnesses. This is similar terminology to that which is used throughout Deuteronomy, where the heavens and the earth are consistently called to bear record (Deuteronomy 4:25-26; Deuteronomy 30:19; Deuteronomy 31:28), and it is upon two mountains that the blessings and curses were pronounced (Deuteronomy 27:11-13). All creation can testify to His mercy and goodness towards His covenant people, and groans at the mess we have made of things (Romans 8:19-23).
In this short passage of Scripture we are struck first of all by the primacy of love. It is a loving God who sets before us the stark alternatives of life and death, good and evil (Deuteronomy 30:15). And He asks nothing but our love in return (Deuteronomy 30:16).
His love to the fathers caused the LORD to bring about the deliverance from bondage which brought His people to this point in their history (Deuteronomy 4:37; Deuteronomy 7:7-8). He promised all manner of blessing upon the obedient (Deuteronomy 7:13), and provision for orphans, widows, and strangers (Deuteronomy 10:18). And even the wayward prophet who sought to curse them could only pronounce the blessings of the LORD (Deuteronomy 23:5).
The LORD has already demonstrated His love to us in the redemption which He has wrought in the Cross of our Lord Jesus Christ. All He asks in return is that we should love Him (Deuteronomy 30:16), and stay loyal to Him (Deuteronomy 30:17-18). The LORD has freely given us His favour in the Person of His dearly beloved Son, so we should be happy to obey His commandments (John 14:15).
There is a certain simplicity about the choice which we are being called to make in our Christian walk and life. Life or death? Blessing or cursing?
Without taking away our right or ability to choose, the LORD commands: “choose life” (Deuteronomy 30:19). He outlines some of the rewards that lie in this life to the Christian who obeys (Deuteronomy 30:20). “He is your life,” so in all your choices, choose Him.
This does not take away from the impact of using Deuteronomy 30:19 as an evangelistic text. Jesus is the way, the truth, and the life: nobody comes to the Father but by Him (John 14:6). If you have not done so already, choose Him, and you will have eternal life.
D). THE RIGHTEOUS AND THE WICKED.
Psalm 1.
The Book of Psalms begins with a benediction. Psalm 1 then proceeds to declare who are the righteous and who the wicked, along with their separate destinations.
Psalm 1:1.
The blessing is literally, “Oh the happiness!” We are put in mind, of course, of the Beatitudes taught by Jesus in Matthew 5.
Yet the happy man is not seen first in what he does, but rather in what he does not do. The contrast with the wicked is intended from the very beginning.
People complain that God’s commandments are full of negative commands: ‘You shall not…’ However, the usual state of man since the Fall of Adam is one of disobedience to God. It is only natural that we should use man in his estate of sin and misery as a contrast to what man should be, and what the “righteous” man is.
We see the blessed man refusing to enter into the postures of the wicked. Whether he walks, stands, or sits, he is not numbered with them in their negative attitudes. They are without God, and God has given them over to sin. Their “seat” is the chair of bold irreverence.
Psalm 1:2.
The righteous man is described as one who delights in the law of the LORD. This is to place our confidence in the Scriptures of God, and in the God of the Scriptures.
Psalm 119:1 gives us a description of the happy man by way of another benediction: ‘Blessed are the undefiled in the way, who walk in the law of the LORD.’ Here the character of the righteous is seen to be based firstly in his being ‘undefiled.’
Who are undefiled but those whom God has declared righteous in Jesus Christ? We cannot begin to walk this way without Him. But when we are clothed with Christ, God looks upon us and sees not our sins, but the very righteousness of Christ.
Only after this great transaction can we even begin to “delight in the law of the LORD.” It is well to make the Scriptures our constant study. If we are truly His it will be no drudgery, but rather a delight.
Psalm 1:3.
The present state of the blessed man is described as being “like” a tree planted by the riverside. To be planted is to take root, to have a permanent residence. Those who are rooted in Christ are irrigated by His Spirit, and bring forth fruit for Christ. (cf. John 15:1-10).
Jeremiah 17:7-8 uses the same figure: ‘Blessed is the man that trusts in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreads out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not be careful in the year of drought, neither cease from yielding fruit.’
Here the basis of our blessedness is seen to arise from our faith, our trust in Christ. Being ‘rooted and grounded in Him’ (cf. Ephesians 3:17; Colossians 2:7) we find that we are protected from the forces which would otherwise wither our Christian lives.
All that we do for His glory will prosper. The man who pursues holiness will find not only what he sought, but will also incidentally find true joy and everlasting happiness.
Psalm 1:4.
The conduct of the wicked is seen to be contrary to that which typifies the righteous. They delight rather in those negative postures and attitudes enumerated in verse 1.
The wicked are not really happy. The man who uses all his energy in the pursuit of happiness will never really find it. The reaper in Israel uses the wind to separate the chaff from the grain. Thus shall it be for those who seek not God: they will be driven away and separated forever from the righteous (cf. Matthew 13:30).
Psalm 1:5.
The contrast between the righteous and the wicked is now stood upon its head. The righteous “stand” as those acquitted, those accepted by God.
The wicked made his choice in this life to “stand in the way of sinners” (back in Psalm 1:1). His destiny (here in Psalm 1:5) is that he “shall not stand in the judgment.” The sinners scoffed at the righteous, but now they find themselves excluded from “the congregation of the righteous.”
This eternal separation of the wicked from the righteous is taught throughout the Scriptures. Jesus Himself speaks more than once of a place where there shall be ‘weeping and gnashing of teeth.’ This is no temporary punishment: Matthew 25:46 reads, ‘And these shall go away into everlasting punishment: but the righteous into life eternal.’
The blessing of the righteous and the separation of the wicked is a theme echoed at the very end of the Bible. Revelation 22:14-15 reads: ‘Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates of the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loves and makes a lie.’
Psalm 1:6.
By way of encouragement for the godly we are told that “the LORD knows the way of the righteous.” Perhaps at times we are cast down, burdened in the midst of trials. The LORD knows, and is present with us in the midst of them all.
Job 23:10 tells us: ‘He knows the way that I take: when He has tried me, I shall come forth as gold.’
Though we may ‘walk through the valley of the shadow of death’ (Psalm 23:4), it is after all just a shadow. And even there, our Good Shepherd is present to lead and to guide. If we have new life in Jesus, we have life in all its abundance, and life for all eternity.
As for the ungodly, their way shall perish (cf. Psalm 37:1-2). All their rebellion against God, all their sinful schemes and plans against His people, shall end in ruin. The fact that Psalm 1 does end on this negative note stands as a warning to us all: get right with Jesus, before it is too late!
E). AN OPEN LETTER.
PHILEMON 1:1-21.
Onesimus was a slave who had escaped from his Christian master, Philemon. Yet in a beautiful irony, having not ‘made it’ alone in the big city, he found himself at last brought under the direct personal influence of “Paul the prisoner” (Philemon 1:1). Many a runaway has found that, when all else fails, the only true freedom is found in the gospel of our Lord Jesus Christ.
At first glance the Epistle to Philemon appears to be a personal letter between the Apostle Paul and a believer called Philemon who happens to have a church meeting in his house. However, this personal letter is an open letter written between churches within the public domain. It is from Paul and those with him (Philemon 1:1; Philemon 1:23-24) to “Philemon our beloved and fellow-labourer, to the beloved Apphia, Archippus our fellow-soldier, and to the church in your house” (Philemon 1:1-2).
This is significant, because it demonstrates that the conversation between Paul and Philemon is not only a private matter, but a private matter which must be resolved in the context of the church. Looked at that way it can be a paradigm for the restoration of a straying family member, as with the Prodigal son; or for the receiving of a non-deserving adherent, who is nevertheless now converted, into the wider fellowship of the church; or for the reinstatement of a backslider. Whatever Philemon decides will impact those around him.
The Greeting embraces both Greek and Hebrew blessings. Philemon is reminded of God’s Grace, His undeserved favour in his own life. The Peace is invoked (cf. Luke 10:5). All in the name of “God our Father and the Lord Jesus Christ” (Philemon 1:3).
The Apostle opens his message with thankfulness to God for Philemon, constantly making mention of him in his prayers (Philemon 1:4). Paul celebrates Philemon’s love and faith towards the Lord Jesus and towards all the saints (Philemon 1:5). As in Colossians, love born of faith is the mark of true Christianity (cf. Colossians 1:4; Colossians 1:8).
The effect of this love is “that the sharing of your faith may become effectual in acknowledgement of every good which is in (you) towards Christ Jesus” (Philemon 1:6). Paul and his companions have great joy and consolation, knowing that “the hearts of the saints have been refreshed by you, brother” (Philemon 1:7). All this is by way of preamble to Paul’s unusual request.
Rather than insisting upon his apostolic authority (Philemon 1:8), Paul suggests that it is “for love’s sake” that Philemon should hear Paul’s appeal. The Apostle styles himself as “Paul the aged, and now also a prisoner of Jesus Christ” (Philemon 1:9), reminding Philemon of the limitations of the Apostle’s own freedom. Paul makes his appeal for “my son Onesimus, whom I have begotten in my chains” (Philemon 1:10).
The meaning of the name Onesimus is ‘Useful.’ Paul asks that Philemon would receive back the once useless but now useful Onesimus (Philemon 1:11). Paul is sending him back “as my own heart” (Philemon 1:12), refusing to take advantage of the situation (Philemon 1:13-14).
There is no compulsion, suggests Paul (Philemon 1:14) - but perhaps Onesimus departed for a while just so that you might receive him for ever (Philemon 1:15). The subversive element comes in with Paul’s suggestion that Onesimus be received “no longer as a slave, but more than a slave” (Philemon 1:16).
Yet when we are called to freedom, it is not to do as we might have hitherto wished. Probably the hardest thing that Onesimus would ever do was to ‘turn himself in’ to his master. The Empire had shown itself ruthless against escaped slaves in the past: but Paul encouraged Philemon to receive Onesimus back no longer as a slave, but as a brother (Philemon 1:16).
“If then you count me as a partner,” suggests Paul, then “receive him as you would receive myself” (Philemon 1:17). The significance of this gesture is seen when we consider that WE are received into the presence of GOD as if we were Jesus Himself. The LORD is of holier eyes than to behold evil (cf. Habakkuk 1:13), but the Father looks not upon us, but upon the Christ who indwells us, in whose righteousness we are clothed.
Our Saviour says as Paul here says: “If he has wronged you, or owes you anything, put that on my account” (Philemon 1:18)! Paul adds, “I will repay - not to mention to you that you owe me even your own self besides” (Philemon 1:19). By receiving him Philemon will refresh the heart of Paul (Philemon 1:20).
Although he has not demanded it, Paul is confident that Philemon will be “obedient” - knowing that Philemon will do even more than Paul says (Philemon 1:21). In the church, at least, there is ‘neither bond nor free’ (Galatians 3:28).
F). PUTTING JESUS FIRST.
Luke 14:25-33.
I. Prioritising commitments.
Jesus, it has to be admitted, is a great orator. Seeing the crowds following Him, He turned (Luke 14:25), and spoke words that were designed to shock, and even offend His hearers. In a masterstroke of hyperbole, He took their basic presuppositions - even their Old Testament family values - and dashed them to the ground (Luke 14:26)!
Of course, “hate” (Luke 14:26) is used comparatively. The word is used to shock us out of apathy, to deflect us from a merely casual attitude to following Jesus. ‘He who loves father or mother MORE THAN ME is not worthy of me’ (Matthew 10:37).
This teaching should not surprise us. It was already hinted at in Jesus’ attitude to His ‘mother and brethren’ (Luke 8:19-21). Even as a youth, Jesus had indicated a preference for ‘His heavenly Father’s business’ (Luke 2:48-50).
Earlier in this chapter, at the house of one of the chief Pharisees (Luke 14:1), Jesus even went so far as to tell His host who to invite to his banquets (Luke 14:12-14)! The Lord does not mean to undermine the law of God (Matthew 5:17): but nevertheless our love of family must not run counter to, or in collision with, the priority of ‘seeking God, His kingdom, and His righteousness’ (Matthew 6:33). Later Jesus would speak of the reward that awaits those who put the cause of the kingdom of God before family (Luke 18:28-30).
II. Bearing the Cross (Luke 14:27).
1. If you wish to follow Jesus, you must learn self-denial. You must ‘deny yourself’ (Luke 9:23). The Christian life involves choosing the way of God rather than our own path.
You must follow the example of Jesus, who surrendered Himself to the will of His Father. Jesus prayed: ‘Not my will, but yours be done’ (Luke 22:42). He teaches us to pray likewise: “Your will be done” (Luke 11:2). You should give up your selfish ambitions, and submit to His purposes in your life.
2. The follower of Jesus is called to a life of self-sacrifice. You must ‘take up your cross daily’ (Luke 9:23). The Apostle Paul understood this (Galatians 2:20). In baptism we receive our initiation into the Christian community in terms of death and resurrection: ‘even so we also should walk in newness of life’ (Romans 6:4).
You should die to self, and live for God (Colossians 3:2-3). For some disciples, this also involved following Jesus to physical death. Such should be the level of commitment for those who are serious about being Christians.
3. If you would follow Jesus, you must be willing to walk with Him, and to go wherever He leads (Luke 9:23). The Christian walk is not easy. It may make you unpopular. It may bring ostracism (Matthew 10:22,24). The gospel sets even family members at variance with one another (Matthew 10:34-38).
Jesus has walked the road of rejection before us. He will also be with you when you follow in that lonely path. He will comfort and encourage you.
4. You must ‘crucify’ the flesh daily. You must resist the devil. You must overcome the world. There is a crown of glory laid up for you which makes it all worthwhile (Matthew 10:39).
III. Counting the cost (Luke 14:28-33).
The two examples Jesus next places before us are somewhat comical, but we can draw genuine lessons from real life.
1. On Calton Hill in Edinburgh, Scotland, there is an unfinished replica of the Parthenon in Athens. This national monument became known as Tait’s ‘folly’ when the funds for the project ran dry. “This man began to build, and was not able to finish” (Luke 14:30).
2. When King Henry V of England invaded France, he calculated the cost, and won his war even though he had a much smaller force. Some years later King Edward IV made a flamboyant gesture of intention to invade France once again. King Louis of France did just what Jesus describes here: “he sent for terms of peace” (Luke 14:32).
The “cost” (Luke 14:28) of Christian discipleship is total commitment. We must hold the things of this world with a loose hand. We must “renounce all” (Luke 14:33) that prevents us from following aright.
