Jeremiah 29:1, Jeremiah 29:4-7, Psalm 66:1-12, 2 Kings 5:1-3, 2 Kings 5:7-15, Psalm 111, 2 Timothy 2:8-15, Luke 17:11-19
A). A LETTER TO THE EXILES.
Jeremiah 29:1, Jeremiah 29:4-7.
This letter is addressed from Jeremiah in Jerusalem to the elders, priests, prophets, and people in exile in Babylon (Jeremiah 29:1). Jeremiah had already prophesied that the exile would last seventy years (cf. Jeremiah 25:12). Our text speaks of settling in for the long haul.
The letter begins (Jeremiah 29:4), “Thus says the LORD of hosts” - the LORD of armies. Judah had made much of the might of Egypt and the might of Assyria as potential allies to meet the might of Babylon: but there is no might to match the might of the Almighty! ‘You might think that the Babylonians have carried you away “from Jerusalem to Babylon”: but ultimately it is I, “the God of Israel” who caused it to happen.’
When Jeremiah was first commissioned, the LORD used the language of building and planting (Jeremiah 1:10). There will again come a time of building and planting in Judah (Jeremiah 24:5-6; cf. Ezekiel 28:25-26), but meantime the exiles must build and plant where they are: “Build houses and live in them; and plant gardens and eat the fruit of them; take wives and beget sons and daughters; take wives for your sons, and give your daughters to husbands; that you may be increased there, and not diminished” (Jeremiah 29:5-6).
In a way the children of Judah were being taken back to basics. ‘Be fruitful and multiply’ (Genesis 1:27-28; cf. Genesis 9:7). Be fruitful! Multiply! Teem in the earth!
This is what their ancestors had done in another ‘exile’ in Egypt. ‘The more the Egyptians oppressed them the more they multiplied and grew’ (Exodus 1:12). To the grief and vexation of the Egyptians, who came to dread them.
The Jewish exiles in Babylon were also told to seek the peace of the City to which the LORD had caused them to be carried away captives. Always remember, they were reminded, that it is the LORD who led you there! And to PRAY for it: “for in the peace thereof shall you have peace” (Jeremiah 29:7).
Jesus taught us to love our enemies, and to ‘pray for those who despitefully use you’ (Matthew 5:44). We are to be subject to those in authority (Romans 13:1), even if we do not agree with the system of government (1 Peter 2:11-17). We are to pray for those who rule over us ‘that we may lead a peaceful life in all godliness and honesty’ (1 Timothy 2:1-2).
Sometimes we may find ourselves living in a place not of our own choosing, but the thing to do is to knuckle down and get on with living there, doing the good that we can and most certainly PRAYING for that place (and by inference, for its people even if they are our enemies!) After all, if we are Christians, we are ‘strangers and pilgrims in the earth’ (Hebrews 11:13), but we also have a message of ‘peace with God through the Lord Jesus Christ’ (cf. Romans 5:1) for the world around us.
B). A SPACIOUS PLACE.
Psalm 66:1-12.
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). “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.”
How is it that the congregation of God’s people can be so sure of this? Well, they have been tried like silver, and come through the furnace with their faith intact (Psalm 66:10; cf. Deuteronomy 4:20). For our encouragement, we should listen to Job 23:10 - ‘He knows the way that I take, and when He has tried me, I shall come forth as gold.’
Israel went through the “fire” of affliction, and through the “water” of the Red Sea. The LORD has delivered us, not only from the tyranny of sin and of death (“men riding over our heads”), but also into “a spacious place”: the fullness of new life in Christ Jesus (Psalm 66:11-12; Psalm 66:6).
C). A LEPER HEALED.
2 Kings 5:1-3, 2 Kings 5:7-15c.
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.
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).
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.
D). A COMMITMENT TO PRAISE THE LORD.
Psalm 111.
After the initial exhortation to “Praise ye the LORD” (Psalm 111:1), this song forms an acrostic, using all twenty-two Hebrew letters in alphabetical order.
As for the Psalmist, he has determined: “I will praise the LORD with my whole heart” (Psalm 111:1).
The heart is a metaphor for the inner self. It is the wellspring of emotions (Exodus 4:14); the seat of conscience (1 Samuel 25:31; 2 Samuel 24:10); the place of understanding (1 Kings 3:9); and the residence of faith (Romans 10:9-10).
Our praise should thus be deeply personal: but it also gives expression “in the assembly of the upright, and in the congregation” (Psalm 111:1).
Let us not forsake our gathering together as part of the congregation of the Lord (Hebrews 10:25). There our praises are mingled with that of our brethren throughout the world, and throughout all ages. There our praises are joined by those of angels and archangels, and all the company of heaven (cf. Hebrews 12:22-24).
‘Where two or three are gathered together’ (Matthew 18:20) in the Name of Jesus there He is, ‘God with us’ (Matthew 1:23), in the midst. It is even as He has promised: ‘I will never leave you nor forsake you’ (Hebrews 13:5); ‘behold I am with you, even to the end of the age’ (Matthew 28:20).
As we study “the works of the LORD” (Psalm 111:2), we come to know Him in His Person: but His acts arise out of His nature, not vice versa.
It is the light and glory of the sun that convinces me of the sun’s existence: but the sun existed long before my perception of it. The LORD’s “righteousness,” which is displayed so wonderfully in the Cross of Jesus (2 Corinthians 5:21), does not stop with this single act, but “endures for ever” (Psalm 111:3).
A recurring theme throughout this Psalm is “the wonderful works” of the LORD. The beauty of a rainbow, spanning a mountain glen, reminds us that He is “gracious and full of compassion” (Psalm 111:4).
As well as the work of Creation, there is the work of Providence, and the work of Redemption. He gives food to those who hold Him in awe, because He is mindful of His covenant with them (Psalm 111:5).
The power of His works is seen in His giving “the heritage of the nations” to Israel (Psalm 111:6). The meek shall inherit the earth (Matthew 5:5).
As we contemplate these things, we can be sure also of His Word. He is faithful and just, so we can trust His precepts (Psalm 111:7). ‘Grass withers, and the flower fades away, but His Word endures forever’ (Isaiah 40:8); ‘and this is the Word which by the gospel is preached to you’ (1 Peter 1:25).
His precepts “stand fast forever” (Psalm 111:8). Jesus came not to abolish them, but to fulfil them (Matthew 5:17-18). It is He alone who has done them “in truth and righteousness” (Psalm 111:8).
The law was our schoolmaster, leading us to Christ (Galatians 3:24). Now we are partakers of the Redemption wrought by Him at Calvary. Through that one act - the giving of God’s only begotten Son to die for us, in our room and stead - the LORD has fulfilled His eternal covenant. “Holy and awesome is His Name” (Psalm 111:9).
Having studied the works of the LORD, the Psalmist concludes that reverencing the LORD is the beginning of wisdom. All those who practice it have a good understanding. His praise endures forever (Psalm 111:10).
E). AN UNCHAINED GOSPEL.
2 Timothy 2:8-15.
I. SALVATION WITH ETERNAL GLORY (2 Timothy 2:8-10).
Paul asks Timothy to “remember Jesus Christ raised from the dead’ (2 Timothy 2:8). Here in the Greek of 2 Timothy 2:8 the resurrection is mentioned BEFORE the Lord’s nativity into the house of David. After all, Jesus Christ is ‘declared to be the Son of God… by the resurrection from the dead’ (Romans 1:4).
Nevertheless, Jesus’ nativity is also emphasised (cf. Galatians 4:4). He is indeed the long-awaited “Christ” - the Messiah, the anointed One - born into the house of David (Luke 1:32-33). And His name, “Jesus” speaks of His mission as the Saviour of sinners (Matthew 1:21).
This is the Apostle’s pronouncement of “glad tidings” (2 Timothy 2:8) - the Gospel according to St. Paul. For this he was willing to be treated as a common criminal, suffering bonds himself in the full knowledge that “the word of God is not bound” thereby (2 Timothy 2:9). In order that “the elect” might “obtain the salvation which is in Christ Jesus,” Paul was willing to endure all things (2 Timothy 2:10; cf. Colossians 1:24).
II. A FAITHFUL SAYING (2 Timothy 2:11-13).
Against this background, Paul casts his fourth “faithful saying” of the Pastoral Epistles (2 Timothy 2:11-13). ‘Faithful (trustworthy) is the Word…’: ‘the saying is sure’ (2 Timothy 2:11).
1. “For if we died together (with Him),
we shall also live together (with Him)” (2 Timothy 2:11).
There is an echo here of our baptism into Jesus Christ (Romans 6:3-4), which itself was an outward symbol of our first ‘taking up the Cross and following Jesus’ (Matthew 16:24-25).
2. “If we endure (sufferings),
we shall also reign together (with Him)” (2 Timothy 2:12).
This is part of the taking up of our Cross DAILY (Luke 9:23). If we suffer as Paul suffered (2 Timothy 2:9), and if we endure as Paul endured (2 Timothy 2:10), then our sufferings (like his) will be balanced with the glory to come (cf. Romans 8:18; 2 Corinthians 4:17-18).
3. “If we deny (Him),
He will also deny us” (2 Timothy 2:12).
Jesus has already stated this Himself (Matthew 10:32-33).
4. “If we are unfaithful,
He faithful abides - He cannot deny Himself” (2 Timothy 2:13).
In the structure of this poem, “If we deny Him” finds its parallel in “If we are unfaithful.” So “He will also deny us” must be paralleled by “He remains faithful.”
To whom is Jesus being faithful here? Surely, He is being faithful to Himself when He keeps not only His promises, but also His threats. NOT to deny us when we have denied Him (2 Timothy 2:12) would be to deny Himself - which He cannot do (2 Timothy 2:13).
This was the basis of Elijah’s audacious prayer, which effectively closed up the heavens preventing rain for three and a half years (James 5:17). The prophet's main concern was no doubt for the honour of the LORD, whose wrath and curse is pronounced against even the nation of Israel if she should turn aside from Him (Deuteronomy 11:16-17). Whether it is a threat or a promise, the Lord is faithful - “He cannot deny Himself” (2 Timothy 2:13).
III. A WORKER NOT ASHAMED (2 Timothy 2:14-15).
Paul asks Timothy to add his testimony to the teachings of the Epistle so far, reminding his hearers of the need to avoid such wrangling about words as is unprofitable and subversive, which only causes “catastrophe” in the lives of those who overhear such unedifying disputations (2 Timothy 2:14). By contrast, Timothy is to be diligent in his service of God, “cutting a straight furrow” with the word of truth (2 Timothy 2:15). Changing the metaphor, others may ‘miss the mark’ (2 Timothy 2:18), but we must remain true to the Scripture (2 Timothy 3:16-17).
F). A SAMARITAN SAVED.
Luke 17:11-19.
This well-known and wonderful passage, unique to Luke’s Gospel, gives us (first) an account of the cleansing of ten lepers. Second, it celebrates the gratitude of one of them (who happened to be a Samaritan). Thirdly, it tells us of the Samaritan’s salvation by faith.
The passage begins, “And it came to pass” – a frequent phrase in the Scripture, which might otherwise be translated, “and it (just so) happened” (Luke 17:11). This phrase is often left out in modern translations - which is a pity because rightly understood it demonstrates the sovereignty of God over the ‘happenstances’ of life. It happened that, as Jesus was going up to Jerusalem to die for our salvation, that He passed through the borderlands between Samaria and Galilee.
Notice the sense of purpose about everything that Jesus was doing (cf. John 4:4). The passage continues, “And on His entering a certain village ten leprous men stood afar off” (Luke 17:12). This little community of suffering kept their distance: which was appropriate to their condition, and in keeping with the Law (Leviticus 13:45-46).
These ten men collectively lifted up their voice saying, “Jesus, Master, have compassion on us” (Luke 17:13). It is good that we recognize that ‘our help comes from the Lord, who made heaven and earth’ (Psalm 121:2). The Lord knows our situation, and sometimes a simple ‘Lord have mercy’ is sufficient (cf. Psalm 123:3).
Upon seeing their condition Jesus said, “Having gone show yourselves to the priests” (Luke 17:14). It is no use prevaricating over whether or not we have ‘enough’ faith: this seemed to call for urgent and immediate action. They went, and ‘it just so happened’ that “in going they were cleansed” (Luke 17:14).
Just one of these former lepers, in seeing that he was healed, “turned back (and) with a loud voice (was) glorifying God” (Luke 17:15). Prostrating himself face-down at the feet of Jesus, this man gave thanks to Him. At this point Luke emphasizes that this man was a Samaritan (Luke 17:16).
Jesus' answer to all this was, “Were not ten cleansed? So where are the other nine?” (Luke 17:17). It seemed amazing to Jesus that the only one returning to give glory to God was this outsider (Luke 17:18).
First, Jesus spoke to this man in resurrection terms: “Having risen” go forth. Second, Jesus spoke of a faith that saves: “your faith” has made you whole. Then, finally, more than physical healing had happened to this man: your faith has “saved” you (Luke 17:19).
All ten of these patients were healed of their leprosy, but only one was “made whole” - and he was the one who returned to give thanks. There was something more which the Samaritan had received: he had received holistic healing. Or, as is evidenced from his faithful response to Jesus, he was “saved” (Luke 17:19).
