Jeremiah 8:18-22, Jeremiah 9:1, Psalm 79:1-9, Amos 8:4-7, Psalm 113:1-9, 1 Timothy 2:1-7, Luke 16:1-13
A). THE GOD WHO WEEPS.
Jeremiah 8:18-22; Jeremiah 9:1.
We are accustomed to referring to Jeremiah as the ‘weeping prophet’ – and rightly so. However, Jeremiah’s tears do not just speak to us about the prophet, but also about the people – and mainly about God. In that sense, we might refer to the weeping of Jeremiah, real and personal as it is, as a prophetic symbolic action reflecting the grief of God.
At first this thought cut across my sense of the immutability of God. Surely God does not change, I reasoned, so how can He enter into the raw emotion of humankind? The answer lies in the incarnation and its corollaries, where God became man, and manhood was ultimately drawn up into the Godhead.
The lines of distinction between the words of the prophet, the words of the people, and the words of God in this passage are not at all clear: but this is one possibility.
1. The prophet fainted with sorrow when he foresaw the exile (Jeremiah 8:18-19a). Even so, when a congregation sees their pastor weep, it is not because he is soft, but because he cares.
2. The people mocked the prophet with their mistaken reassurance that God would never leave the Temple, nor remove Himself from Jerusalem. Surely His continued presence, as they perceived it, guaranteed their ultimate safety? (Jeremiah 8:19b). If I am a member of this or that church, or belong to a so-called ‘Christian’ nation, we argue, then surely, I am safe? Yet what really matters is whether or not we have a relationship with God through our Lord Jesus Christ.
3. God saw through this hypocrisy, accusing the people of leaving Him through their acts of idolatry (Jeremiah 8:19c). Similarly, Jesus had to issue certain warnings against the seven churches of Asia (Revelation 2-3), and speaks still through the Spirit to the churches of today.
4. The people complained of God’s failure to save them (Jeremiah 8:20). I have heard people say, ‘Well of course God will forgive us, that is His job after all.’ Yet will we repent? This people evidently did not!
5. We see the grief of God behind the grief of the prophet (e.g. Jeremiah 8:21-22; Jeremiah 9:1). In the Person of Jesus Christ, God suffers (so to speak) on account of the sins of His people (cf. Luke 13:34; Luke 19:41-44). Man’s resources have run out, and there is no healing “balm” for the malady of sin apart from the blood of Jesus.
The Apostle Paul reflected the tears of God in his concern for those to whom he had preached who were not living accordingly (Philippians 3:18-19). Surely every preacher longs to see fruit in the lives of converts? Those who sow (the Word) with tears shall reap with joy (Psalm 126:6).
The answer to all this weeping lies in the fact that God’s anger is brief, but His favour is life-giving, lifelong, and eternal. ‘Weeping may endure for a night, but joy comes in the morning’ (Psalm 30:5).
B). THE TENDER MERCY OF A JEALOUS GOD.
Psalm 79:1-9.
Despite what our first impression may have been, this is not a general lament about all the ills of the world but rather a particular lament about something afflicting the people of God. And even then, it is not just about ‘us’ but more so about Him: it is HIS inheritance that is under attack; HIS holy temple defiled; HIS Jerusalem laid on heaps (Psalm 79:1). So it is for the glory of HIS Name that we pray for His help, ask for deliverance, and plead for forgiveness (Psalm 79:9).
Nevertheless, it is inevitable that when God is under attack, so are His people. For we are, after all, His inheritance (Psalm 79:1-4). It is WE who become “a reproach to our neighbours, a scorn and derision to them that are round about us” (Psalm 79:4).
Thank God that we are able to cry out to Him. “How long, LORD?” (Psalm 79:5). This can be a personal plea (Psalm 13:1); a cry for the honour of God’s Name (Psalm 74:10); or a collective prayer (Psalm 89:46).
However the pendulum swings back to the LORD, who is now seen as “angry” and burning with “jealousy” (Psalm 79:5). No doubt this “anger” is deserved: God’s people can sometimes see their afflictions as the outworking of their own rebellion against Him. That is why we confess “former iniquities” (Psalm 79:8), and ask that He “purge away our sins,” for His Name’s sake (Psalm 79:9).
If God is going to be angry, argues the Psalmist, why does not He pour out His wrath upon “the heathen who have not known you” (Psalm 79:6-7; cf. Jeremiah 10:25). It is a cry which is still resonating towards the end of the New Testament (cf. Revelation 6:10).
This is like, in Old Testament terms, Elijah testifying that it would not rain except at his word (1 Kings 17:1). This is simply Elijah praying (James 5:17) that the punishment God had threatened (Deuteronomy 11:16-17) should come to pass!
“Jealousy” (Psalm 79:5) is a covenant term in which the LORD demands our exclusive allegiance (Deuteronomy 4:23-24; Deuteronomy 5:9-10). Our failure to keep this covenant is sometimes the cause of our problems, but our repentance brings us to the final court of appeal: His “tender mercies,” covenant love, or compassion (Psalm 79:8).
People clapped their hands and hissed and wagged their heads at the daughter of Jerusalem and mocked her afflictions (Lamentations 2:15). Likewise the people who passed by Jesus upon the Cross reviled Him, wagging their heads (Matthew 27:39). We have not an high priest who cannot be touched with the feeling of our infirmities, so we can come boldly to the throne of grace (Hebrews 4:15-16).
We can express our perplexity, and cry “How long?” (Psalm 79:5) We can plead for help and repent of sins: for we know God as the God of our salvation (Psalm 79:9). And though we be brought extremely low (Psalm 79:8), we know that He will do all for the glory of His Name (Psalm 79:9).
C). AN INDICTMENT AGAINST THE UNSCRUPULOUS.
Amos 8:4-7.
You trample upon the needy and make the poor of the land fail (Amos 8:4; cf. Amos 5:11).
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; cf. Amos 2:6).
The LORD sees and cannot forget these sins:
"The LORD has sworn by the excellency of Jacob, Surely I will never forget any of their works" (Amos 8:7).
Israel had turned their backs on God, and failed to keep their covenant obligations (particularly towards the poor). God chose not to forget this failure.
In Psalm 47:4, 'the excellency of Jacob' seems to refer to the land. In Amos 6:8, the Lord GOD had 'sworn by Himself' - ('because He can swear by none greater' cf. Hebrews 6:13) - that 'I ABHOR the excellency of Jacob, and hate his palaces: therefore I will deliver up the city with all that is therein.'
From Amos 8:8, 'Shall not the land tremble for this,' the rest of Amos 8 reads like a curse upon the land culminating in the fall, 'never to rise again' of the people in it (Amos 8:14).
These prophecies would be fulfilled with the invasion of the northern kingdom of Israel by Assyria, and the scattering from there of the ten tribes.
D). WHO IS LIKE OUR GOD?
Psalm 113:1-9.
PSALM 113:1. “Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.”
“Praise ye the LORD” is a translation of “Hallelujah.” It is an imperative, addressed to a plurality of people. These people are identified as “the servants of the LORD.”
“Praise” is a major part of our devotion to the LORD. “Praise” is a response of love (Psalm 116:1), from a redeemed people (Psalm 114:1). “Praise” gives glory to “the name of the LORD” for His mercy and truth (cf. Psalm 115:1).
“Praise” becomes a duty incumbent upon ‘all nations’ (Psalm 117:1), as the gospel spreads ‘to the uttermost part of the earth’ (Acts 1:8). “Praise” goes on to ‘give thanks unto the LORD; for He is good: for His mercy endures for ever’ (Psalm 118:29).
PSALM 113:2. “Blessed be the name of the LORD from this time forth and forevermore.”
To “bless” the name of the LORD is to pay Him homage, not only with our lips, but in our hearts. When we “bless” the LORD we add nothing to Him: it is reciprocal. All blessings begin with Him, bring blessing to His people, and redound to His glory.
From now on – and even forevermore – may our innermost meditations be to “bless” the God and Father of our Lord Jesus Christ, ‘who has blessed us with every spiritual blessing in heavenly places in Christ’ (Ephesians 1:3).
PSALM 113:3. “From the rising of the sun to the going down of the same the LORD’s name is to be praised.”
This is geographical, and anticipates the spread of the gospel across the whole circuit of the earth (cf. Matthew 24:14). Beginning at Jerusalem (Acts 1:8), the message has spread onto every continent of the planet, and the LORD’s name is praised near and far. Ere long, the gospel will have winged its way all around the globe. ‘The earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea’ (Habakkuk 2:14). The full number of the Gentiles will have been gathered in, ‘and so all Israel shall be saved’ (Romans 11:25-26).
PSALM 113:4. “The LORD is high above all nations, and His glory above the heavens.”
The LORD is high above all nations, above all ranks of men. He is exalted over all authority and power. His glory reaches beyond the heavens!
PSALM 113:5. “Who is like unto the LORD our God, who dwelleth on high?”
This is a rhetorical question – (similar to ‘Who is so great a god as our God?’ in Psalm 77:13) - expecting the answer, ‘No-one!’
PSALM 113:6. “Who humbles Himself to behold the things that are in heaven, and in the earth!”
It is awesome to consider God humbling Himself – stooping – to see what is going on in heaven. Likewise, in Jesus, God ‘humbles Himself’ – even to the ultimate humility of the Cross.
He is indeed, ‘high and lifted up,’ but dwells also with ‘the contrite and lowly of spirit’ (cf. Isaiah 57:15). Thus Mary could wonder with awe, ‘Thou hast regarded the low estate of thine handmaid’ (Luke 1:48).
PSALM 113:7-8. “He raises up the poor out of the dust, and lifts the needy out of the dunghill; that He may set him with princes, even with the princes of His people.”
In other words, God can make something out of ordinary people. A small David to slay a giant Goliath. A Gideon to defeat a mighty army with a comparatively small band of men. A Mary to be the mother of our Lord.
PSALM 113:9. “He makes the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.”
Examples abound: Sarah, Rachel, the wife of Manoah, Hannah, Elizabeth. This is a promise extended to Israel in the return from exile - and to the church (Read Isaiah 54:1-3).
The Psalm ends as it began: “Praise ye the LORD.” Hallelujah. Amen.
E). UNIVERSAL PRAYER.
1 Timothy 2:1-7.
CONTEXT.
The faithful saying that Christ Jesus came into the world to save sinners is worthy of all acceptation - or ‘worthy to be accepted by ALL’ - (1 Timothy 1:15).
“Therefore” - as a priority - Paul exhorts Timothy that “supplications, prayers, intercessions, and thanksgiving” should be made for ALL men (1 Timothy 2:1). For kings and ALL that are in authority (1 Timothy 2:2), because our Saviour God (1 Timothy 2:3) wishes ALL men to be saved and come to the knowledge of the truth (1 Timothy 2:4). Literally, “man Christ Jesus” (1 Timothy 2:5) gave Himself a ransom for ALL (1 Timothy 2:6) - for which cause Paul was appointed a teacher of the nations (1 Timothy 2:7).
This is an exhortation to public prayer. Indeed, Paul continues, ‘I will therefore that men pray everywhere’ (1 Timothy 2:8).
I. THE CALL TO UNIVERSAL PRAYER (1 Timothy 2:1-2).
The words Paul uses here for prayer range in meaning from ‘entreaty’ (Luke 1:13), through ‘approach’ (Matthew 21:22; Luke 6:12), to ‘supplication’ (1 Timothy 4:5). These prayers should be made with “thanksgivings” (Greek: ‘Eucharist’). The beneficiaries of our intercessions should be “ALL” men.
Paul goes on to emphasise the need to pray for our rulers (cf. Romans 13:1). Yet Paul lived during the reign of the Emperor Nero, who was certainly no great friend to Christianity! This, however, is not without Old Testament precedent (e.g. Jeremiah 29:7; Ezra 6:10; see also Proverbs 8:15).
Part of the motivation for such prayer is “that we may lead a tranquil and quiet life” - free from the ravages of war and of civil strife - “in all godliness and…” - moral seriousness (cf. 1 Timothy 3:4). Good government contributes to the peace in which the gospel may prosper. Another motivation might be, simply, that “this is good” (1 Timothy 2:3) - and that it is acceptable to God.
II. THE UNIVERSAL DESIRE OF GOD (1 Timothy 2:3-4).
Paul names God “OUR Saviour” but goes on to state the desire of God that ALL men be saved (cf. Ezekiel 33:11; 2 Peter 3:9). This is not to deny the doctrine of election, but rather states the purpose of election (cf. Genesis 12:3; John 15:16). However, it is possible to refuse Christ’s love (Matthew 23:37); reject the counsel of God (Luke 7:30); set our wills against God’s will (John 5:40); and resist the Holy Ghost (Acts 7:51).
III. THE ONENESS OF GOD (1 Timothy 2:5-6).
The basis for this universal desire of God is His own Oneness. There is only one God, not many. The God and Father of our Lord Jesus Christ is the only true and living God.
Not only is there only one God, but also there is only one Mediator. Jesus is our one Advocate with the Father (1 John 2:1). As both God and Man, Jesus can lay His hand on both, fulfilling the heartfelt desire of Job (Job 9:33).
Jesus gave Himself as a substitute and a ransom for “ALL”: i.e. the ‘many’ who cannot be counted (cf. Mark 10:45). He is ‘the Lamb of God who takes away the sin of the world’ (John 1:29). This is the One-for-all once-for-all sacrifice which opens the gates of heaven to the ‘Whosoever’ (John 3:16).
The cryptic clause “the testimony in times its own” may speak of such ‘fullness of time’ as welcomed Jesus’ nativity (Galatians 4:4-5). It was when Jesus’ time had ‘fully come’ (John 7:8) that He freely offered Himself on our behalf. The phrase may also belong to what follows, concerning the proclamation of the gospel.
IV. THE UNIVERSALITY OF THE CHURCH’S MISSION (1 Timothy 2:7).
For this purpose Paul was appointed a preacher, an Apostle, and a “teacher of the nations.” The truth must be preached in the whole world (cf. Matthew 24:14): because there is only one God (Deuteronomy 6:4); only one way to get to the Father (John 14:6); and ‘none other name under heaven given among men whereby we must be saved’ (Acts 4:12). Jesus is the only way, and it is this truth that Paul sought faithfully to teach.
FINAL WORD.
If you are concerned about whether you might belong to the elect or not, you are probably asking the wrong question. Own Jesus as your own, and you will discover that He already owns you. If you do not pitch your will against God’s will, then all the benefits of the ‘Whosoever’ will belong to you (Revelation 22:17).
F). THE PARABLE OF THE UNJUST STEWARD.
Luke 16:1-13.
For centuries interpreters have been more than a little puzzled, perplexed and disturbed by the parable of the unjust steward, at the beginning of Luke 16. The Emperor Julian, otherwise known as Julian the Apostate, even tried to use this parable to show that Christianity and its founder was inferior to other religions! Commentators do not necessarily throw much light upon this parable, but we must try.
Luke 16:1. The audience consisted of the disciples, some ‘tax collectors and sinners’ (cf. Luke 15:1), and some Pharisees. The rich man in this parable, the Master, may represent God. God has entrusted man with resources, but now accuses man of wasting those resources. God had entrusted Israel with the Word of God, and a mission to the world, but they had squandered their privileges - the Pharisees, for example, justified themselves before men, but God saw their hearts otherwise (Luke 16:15).
Luke 16:2. Man/Israel/the Church/the Christian is called to account before God. What have we done with the resources, physical and spiritual, which He has entrusted to us?
Luke 16:3. Pride!
Luke 16:4. Man seeks by his devices to lay up some security for the future. Sinful man, when found out, seeks to lay up treasures in heaven, but does not know how to go about it.
Luke 16:5-7. Perhaps the debtors trusted enough to believe that this generosity was direct from the master - they might have been evicted if they were found party to a fraud.
Luke 16:8. The unjust steward is not commended for his fraud, but for his thinking on his feet. He trusts that the master is good for the difference, and takes a gamble. Christian man recognises the goodness of his Master, and knows that, whilst his efforts are puny and will always fall short of the mark, his generous beneficiary will make up the shortfall Himself.
Luke 16:9. The device "they may receive you" is a literal translation from the Greek, but consistently bears the meaning in Luke of "you may be received."
# Whilst Christians are in this world, the world's resources are at our disposal to use for God's glory. As we use what we have for the advancement of His kingdom on earth, we are unconsciously laying up the true riches in heaven!
In Luke 16:10-13, Jesus rounds off His teaching on the unjust steward. First, He recognises that if we are faithful in little things, we will be faithful in bigger things (Luke 16:10; cf. Luke 19:17).
Second, If we are not faithful in worldly riches, who will trust us to preach ‘the unsearchable riches of Christ’ (Luke 16:11; cf. Ephesians 3:8)?
Third, If we are faithful in that which is God’s (cf. 1 Chronicles 29:14, 1 Chronicles 29:16), He will give us that which is our own (Luke 16:12; cf. Matthew 25:21).
Fourth, Jesus warns us against the allure of Mammon, the idolising of worldly riches (Luke 16:13; cf. 1 John 2:15-16). It is all a question of priorities. If we are a slave to the things of this world, then we cannot be an effective servant of the kingdom of God.
‘As for me and my house, we will serve the LORD’ (cf. Joshua 24:15).
