Genesis 21:8-21, Psalm 86:1-10, Psalm 86:16-17, Jeremiah 20:7-13, Psalm 69:7-18, Romans 6:1-11, Matthew 10:24-39.
A). ISHMAEL.
Genesis 21:8-21.
The history of Ishmael and Isaac is the history of the struggle between flesh and spirit, between the carnal seed and the spiritual seed, between the world's way and God's way.
In the first place, Abraham had faith. The LORD pointed him towards the stars, and told him ‘so shall your seed be.’ Abraham believed in the LORD, and He counted it to him as righteousness (cf. Genesis 15:5-6). In other words, Abraham began in faith (cf. Galatians 3:6-9).
Then faith failed, and Sarah and Abraham let the flesh take over. After all, they argued, Sarah was barren. According to the custom of the world around them, Sarah gave her handmaid to Abraham to bear seed in her name (cf. Genesis 16:1-3).
Almost immediately Sarah regretted her rashness, and strife broke out within the family (cf. Genesis 16:4-6). Hagar gave birth to a wild man (cf. Genesis 16:11-12), and God's promise was put on hold for another thirteen years (cf. Genesis 16:16; Genesis 17:1).
When we look only at the physical and stop operating in the Spirit then we are bringing trouble upon ourselves. Having begun in the Spirit, are we going to be as foolish as Abraham and Sarah then were, by trying to continue in the flesh (cf. Galatians 3:3)?
After thirteen years, the LORD again appeared to Abraham. As if to say, enough is enough: your way has only brought strife, now let us try My way. Sarah was old and barren when I told you that you were going to have a son, and now she is ancient. Yet just so you know this is the voice of God and not some dream of your own, it is by Sarah that you are going to have the promised seed (cf. Genesis 17:15-16). Laugh if you like, but miracle births do happen!
Ishmael grew up to despise his half-brother (GENESIS 21:9), and so began the historical and on-going contention between the sons of Hagar, and the seed of Sarah, between the Arabians and Israel. What exactly was going on between the boys is not clear, but the “mocking” may have been the kind of teasing which makes a fool of a person because of their name. The name Isaac, after all, means, “laughter.”
Sarah “said unto Abraham, ‘Cast out the bondwoman and her son’” (GENESIS 21:10). This sounds harsh, but today’s reading gives us a look at how God is merciful, even when men are not. Abraham was understandably upset at the demand (GENESIS 21:11), but God reassured him that Sarah was right, “for in Isaac shall thy seed be called” (GENESIS 21:12).
God’s mercy is seen first of all in the promise that “also of the son of the bondwoman will I make a nation, because he is thy seed” (GENESIS 21:13). In the meantime, the mother and child were cast out into the wilderness with sparse supplies which soon ran out, putting the boy’s life in danger (GENESIS 21:14-15). Hagar “lifted up her voice and wept” (GENESIS 21:16), and “God heard the voice of the lad” (GENESIS 21:17).
The second indication of God’s mercy is seen in the promise that He gave to Hagar (GENESIS 21:18), and the practical reality of pointing her towards a well for their immediate needs (GENESIS 21:19).
So “God was with the lad: and he grew, and dwelt in the wilderness, and became an archer” (GENESIS 21:20). And “his mother took him a wife out of the land of Egypt” (GENESIS 21:21). Thus, by the mercy of God, the future was secured for this branch of Abraham’s family, and Abraham became the father of two nations.
Yet there is another way in which the promised seed of Abraham is fulfilled. It is fulfilled in one who was ‘despised and rejected of men, (cf. Isaiah 53:3), in a physical descendant of Isaac called Jesus, who we call the Christ (cf. Galatians 3:16).
And Abraham's spiritual seed is continued in another despised race: in all who are found in Christ Jesus, resting in His finished work alone for their salvation (cf. Galatians 3:29).
B). A PRAYER OF DAVID.
Psalm 86:1-10, Psalm 86:16-17.
PSALM 86:1. Whatever troubles the Psalmist was facing, he recognises two things: the greatness of the LORD (YHWH), and his own smallness. Such is his humility when he asks the LORD to “Bow down (His) ear” to such a one as is “poor and needy.” The petition is echoed in Psalm 86:6 – “Give ear, O LORD, unto my prayer; and attend unto the voice of my supplication.”
PSALM 86:2. The grounds for this bold appeal are based in a relationship. “Preserve my soul FOR I am holy.” This anticipates the boldness of the Christian era when we can say categorically that we are ‘the righteousness of God in Jesus Christ’ (cf. 2 Corinthians 5:21). The Psalmist can address the LORD as “O thou MY God” and refer to himself as “thy servant” - and so frame his confident request, “save thy servant that trusteth in thee.”
PSALM 86:3. The Psalmist continues, “Be merciful unto me, O Lord.” (This name is “Adonai,” meaning Sovereign.) There is no doubt that this prayer is constant: “FOR I cry unto thee DAILY.”
PSALM 86:4. “Rejoice the soul of thy servant.” There is no doubt that this prayer is passionate: “FOR unto thee, O Lord, do I lift up my soul.” ‘The effectual fervent prayer of a righteous man availeth much’ (cf. James 5:16).
PSALM 86:5. There is no doubt that this prayer is faithful: “FOR thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” This sounds like a doxology.
Our Sovereign Lord (Adonai) is the same LORD (YHWH), 'the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth’ (cf. Exodus 34:6). He is ‘the God and Father of our Lord Jesus Christ’ (cf. Ephesians 1:3) who ‘so loved the world that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have everlasting life’ (cf. John 3:16). We can be confident that He will not fail us.
PSALM 86:6. The petition of Psalm 86:1 is echoed here: “Give ear, O LORD, unto my prayer.” To which the Psalmist adds, “and attend unto the voice of my supplication.”
PSALM 86:7. “In the day of my trouble I will call upon thee; for thou wilt answer me,” continues the Psalmist. This is confident persistence in prayer. I will pray as I have prayed, and will continue to pray. ‘Hitherto hath the LORD helped us’ (cf. 1 Samuel 7:12).
PSALM 86:8. There is certainty here. “Among the ‘gods’ there is none like unto thee, O LORD (YHWH).” None in heaven to compare with Him. “Neither are there any works like unto thy works.” None who can match His works of creation and providence, mercy and covenant love upon the earth.
PSALM 86:9. The psalmist is so sure of his Sovereign Lord (Adonai) that he can confidently predict that “all nations whom thou hast made” must eventually realise the greatness of our God, and “come and worship before thee, O Lord (Adonai); and shall glorify thy name.”
PSALM 86:10. The works of the LORD (cf. Psalm 86:8b) are often nothing short of miraculous, proclaiming the greatness and uniqueness of the L0RD.
There is a chorus which connects Psalm 86:10 to the beginning of Psalm 86:11.
“For thou art great,
and doest wondrous things;
thou art God alone.
Teach me thy way O LORD.”
PSALM 86:16. The plea for mercy recognises the need, and the Psalmist’s personal inability to meet that need. We are reminded of David’s repentant ‘Have mercy upon me, O God’ (cf. Psalm 51:1). The plea for strength shows the Psalmist’s recognition that ‘My help cometh from the LORD, which made heaven and earth’ (cf. Psalm 121:2).
PSALM 86:17. The request for “a token for good,” a sign, is not for his own personal reassurance, but for the benefit of his haters: that they “may see it and be ashamed.” The victory is the Sovereign Lord’s, and in the end we return thanks “BECAUSE thou, Lord, hast holpen me, and comforted me.”
C). MAKING OUR COMPLAINT TO THE LORD.
Jeremiah 20:7-13.
Jeremiah had been put in the stocks - by the church governor, no less - for having the audacity to speak the Word of the LORD in church (Jeremiah 20:1-2)! Even then, there was no stopping Jeremiah telling it as it is, speaking forth the words of God. In this passage we are overhearing the praying prophet wrestling with God.
The prophet’s lament falls in line with others of the genre: both in his own writings, and in the rest of the Bible.
1. Address.
“O LORD” (Jeremiah 20:7) is the briefest of openings: but nevertheless, in his pain, Jeremiah is crying out to none other than the true and living God. A good place for any of us to begin.
2. Complaint.
The complaint commences with an expression of the occasional doubt of every preacher: that his words are perhaps not, after all, from God. Jeremiah fears that he may have been “enticed” (Jeremiah 20:7) by the LORD (cf. 1 Kings 22:19-23), and consequently fallen foul of the law concerning false prophets (Ezekiel 14:9-10).
This fear arose from Jeremiah’s interpretation of the mocking (Jeremiah 20:7), reproach and derision (Jeremiah 20:8), and defaming (Jeremiah 20:10) which he was facing. The prophet took his eye off the ball. The persecuted preacher questions his own integrity when the LORD does not do things exactly as he thinks God should, and momentarily loses his assurance.
Jeremiah complains that he has been unfairly overpowered by the LORD (Jeremiah 20:7), but he has not the power to forbear from speaking His words (Jeremiah 20:9). Like Peter and John, he ‘cannot but speak’ the word of God (Acts 4:20). Like Paul, ‘necessity is laid upon me… woe is unto me if I preach not the gospel’ (1 Corinthians 9:16).
3. Trust.
Jeremiah’s enemies hoped that the prophet would prove to have been deceived, and that they would prevail (Jeremiah 20:10). But against this Jeremiah’s faith reasserts itself in the assurance that his enemies would not, ultimately, prevail (Jeremiah 20:11). It is God who will prevail.
4. Petition.
The prophet strengthens himself in the LORD (cf. 1 Samuel 30:6) - and his consequent imprecation is nothing more sinister than a plea to see things as God sees them (Jeremiah 20:12).
5. Praise.
Jeremiah emerged from his ordeal with an invitation to the faithful to join him in singing praise to the One who had delivered him (Jeremiah 20:13). Although his experience is very personal, and very real, Jeremiah also stands for all the people of God: both Israel (Jeremiah 15:5), and the wider Church (1 Peter 4:16). As well as this, Jeremiah is a type of Christ, and anticipates the coming of the suffering Saviour (Isaiah 53:3).
D). THE REPROACHES OF JESUS.
Psalm 69:7-18.
PSALM 69:7. This is a cry akin to ‘My God, my God, why hast thou forsaken me?’ (cf. Psalm 22:1). Of course, we are aware that it was for OUR benefit, OUR salvation that Jesus died. But even before that, it was for the glory of God: that He might be seen to be both ‘just, and the justifier of him which believeth in Jesus’ (cf. Romans 3:26).
For our sakes, and for our salvation, Jesus bore our shame, and suffered for our transgressions. He ‘became sin for us, who knew no sin; that we might become the righteousness of God in Him’ (2 Corinthians 5:21).
PSALM 69:8. Even His mother’s other children became strangers to Him in that day. His disciples (for the most part) scattered from Him. He was alone on the Cross.
PSALM 69:9. “For the zeal of thine house hath eaten me up.” This is not fanaticism, but a thoroughgoing honouring of God. The first half of the verse is recognised in the New Testament as applicable to Jesus’ cleansing of the temple (cf. John 2:17).
Also, the Apostle Paul recognises Jesus’ commitment to the will of God in the second half of the verse (cf. Romans 15:3).
PSALM 69:10. It was as if everything that Jesus did became an excuse for further reproach from His haters. Even those over whom He wept were determined to destroy Him.
PSALM 69:11. David certainly wore sackcloth, but this may also be metaphorical, for are never told of Jesus wearing sackcloth. The meaning would then be that He was ‘acquainted with grief’ (cf. Isaiah 53:3).
“And I became a proverb to them.” The ‘man of sorrows’ (cf. Isaiah 53:3) received no comfort, but was rather the subject of malicious scorn.
PSALM 69:12. The gate of the city was the seat of judgment. Jesus was judged by an illegal court in the middle of the night. He was reviled, lied about, and plotted against by His own people.
“And I was the song of the drunkards.” This foreshadows the mocking of ‘the soldiers of the governor’ in the common hall (cf. Matthew 27:27-30), amongst others.
PSALM 69:13. We see a breakthrough here, as Jesus directs His prayers to the covenant “LORD.” With Jesus, there would always be a ‘fulness of time’ (cf. Galatians 4:4; Ephesians 1:10). When we submit with Jesus’ ‘not my will but thine be done’ (cf. Luke 22:42), or even ‘into thy hands I commit my spirit’ (cf. Luke 23:46), we are acknowledging God’s “acceptable time.”
For us covenant “mercy” (grace), and “truth” leading to “salvation, are found in our Lord Jesus Christ (cf. John 1:17). And that is all because of what He went through for us upon at the Cross (cf. Psalm 85:10).
PSALM 69:14. “Deliver me out of the mire, and let me not sink.” Jesus turns His lament into prayer (cf. Psalm 69:2). Let me be delivered from “them that hate me,” and out of the “deep waters.”
PSALM 69:15. And He continues, Let not “the waterflood” overflow me; neither “the deep” swallow me up; and let not “the pit” shut her mouth upon me.” All metaphors for death, and separation from the people of God.
PSALM 69:16. The Psalmist, speaking also for our Lord Jesus Christ in all His sufferings, and ourselves in ours, now makes his appeal to the “lovingkindness” of the LORD. A good old covenant word for the faithful covenant God. Even upon the Cross, Jesus was still aware of the tender mercy of the LORD. ‘Forsaken’ as He might deem Himself to be (cf. Psalm 22:1), yet He still longed for, and hoped for - and knew He would yet see - the multitude of His compassions.
PSALM 69:17. Yes, Jesus longed to see the light of God’s countenance. And no dark valley lies before us except that Jesus has gone through it before us. The straightforward phrase “I am in trouble: hear me speedily” has an urgency about it: but we know to whom we may look. “Speedily” speaks to the fact that God will rescue us, deliver us, save us from trouble, in the exact right time: neither a minute to late, nor a minute too early.
PSALM 69:18. There is an assurance, and a reassurance. God will “draw nigh unto my soul;” He will “redeem;” He will “deliver me because of my enemies.” Yes, we will be delivered from those who “hate” us for loving Jesus (cf. Psalm 69:14).
E). RESURRECTION, BAPTISM AND UNION WITH CHRIST.
Romans 6:1-11.
Towards the end of the previous chapter, the Apostle Paul declared, ‘where sin abounded, grace did super-abound’ (cf. Romans 5:20). Paul opens chapter 6 with an emphatic negation of a conclusion that people were presumptuously making on the back of this teaching: ‘What shall we say then? Shall we continue in sin, that grace may abound? NO WAY! How shall we, who are dead to sin, live any longer therein?’ (cf. Romans 6:1-2).
1. Union with Christ symbolised in Baptism.
The key to Christian living is found in our union with Christ, both in His death and in His resurrection. This is what is symbolised in baptism (Romans 6:3-4). The spiritual reality which lies behind baptism is that our old self was buried with Christ; and our new self, by faith in the operation of God, raised with Him (see Colossians 2:12). As Paul says elsewhere, ‘For as many of you as have been baptised into Christ have put on Christ’ (cf. Galatians 3:27).
The Apostle Peter speaks of the salvation of Noah and his family being ‘saved through’ the waters of the flood as a type; the anti-type of which is ‘the baptism which now saves us… through the resurrection of Jesus’ (see 1 Peter 3:20-21).
2. Newness of Life.
In Christ's resurrection we receive the ability to walk in newness of life (Romans 6:4-5). In His death, Christ our substitute bore the full penalty of our sins, so sin no longer has any power or claim upon us. ‘He was delivered for our offences and was raised again because of our justification’ (cf. Romans 4:25).
Proclaimed righteous by God, we are outside sin's domain. Our former, pre-conversion, sinful self has been crucified with Christ (Romans 6:6). This is a done deal which forensically justified us, freeing us from sin forever (Romans 6:7). ‘They that are Christ’s have crucified the flesh with its affections and lusts’ (cf. Galatians 5:24).
3. His Resurrection.
When Jesus rose from the dead, death itself received a mortal blow. He is risen indeed! Death has no more dominion over Him (Romans 6:9). ‘I am He who lives, and was dead; and behold, I am alive for evermore, Amen; and have the keys of death and hell’ (cf. Revelation 1:18).
4. Conclusion.
We live with Christ (Romans 6:8). He lives towards God (Romans 6:10). We are dead to sin, but alive to God through our Lord Jesus Christ (Romans 6:11). ‘For you (all) are dead, and your life is hidden with Christ in God’ (cf. Colossians 3:3).
In light of all this, the Apostle Paul’s exhortation is: ‘Let not sin therefore reign in your mortal body’ (cf. Romans 6:12).
F). BASIC PRINCIPLES OF THE LITTLE COMMISSION.
Matthew 10:24-39.
This is part of the Missionary Discourse of Jesus (Matthew 9:35-10:42) - the sending of the twelve disciples to seek out none other than ‘the lost sheep of the house of Israel’ (Matthew 10:6). Since the ‘Great Commission’ (Matthew 28:18-20) the principles outlined here, especially those in the latter part of this chapter (Matthew 10:24-42), also apply to the church’s world-wide outreach.
1. The learner is not above his teacher, and the servant is not above his lord (Matthew 10:24). The implication of this is that the more Christ-like we are (Matthew 10:25), the more we might expect that those who wish to malign Him will also have an unwelcoming demeanour towards us. This is where we need to be strong, and draw upon the resources which the Lord has placed within us (Matthew 10:19-20; cf. 1 Peter 3:15-16).
2. The fact of the matter is that those who work in the Lord’s vineyard (Matthew 9:37-38) will be maligned. Those who seek out the lost are themselves ‘as sheep in the midst of wolves’ (Matthew 10:16). We have to ‘beware of men’ (Matthew 10:17) - but we need not fear them (Matthew 10:26).
We need not fear any of the malignant forces mustered against us, because although we are operating in time, we are also operating in the light of eternity (Matthew 10:26). Right will be brought to light. Our duty remains, and ‘woe betide me if I preach not the gospel’ (1 Corinthians 9:16)!
3. Mission is not just for professionals, but for all who profess Christ. Whatever God may teach us in the “darkness” of personal tribulation, that must we speak out when all is well (Matthew 10:27). Whatever we may hear and understand in the quietness of personal meditation upon the Word of God, that must we proclaim on the rooftops.
4. The right fear of God should make us fearless before men (Matthew 10:28). We must respect ‘the powers that be’ (Romans 13:1), but we should nevertheless be bold before those who oppose God (Daniel 3:17-18; Acts 4:18-20). We must share the gospel with others - not so much to save our own souls (as that is already a done deal for those who are in Christ) but for the sake of those who are perishing in their sins.
5. Despite possible opposition, those of us who are witnesses for Christ - whether in the pulpit or the workplace, the market or the school - are constantly in His providential care. Not one little sparrow falls to the ground without our heavenly Father (Matthew 10:29), and He alone is able to number the hairs upon our heads (Matthew 10:30). You are of more value than a whole flock of sparrows, so “Fear not” (Matthew 10:31).
6. If we are faithful in our calling to call others to Christ, our reward awaits us (Matthew 10:32). Our inheritance is wrapped up in His. On the other hand, those who do not confess Christ (Matthew 10:33) - that is those who deny Him - already have their condemnation (John 3:18).
7. This section continues with words that we might find surprising, coming as they do from the lips of the Prince of Peace (Matthew 10:34). However, they are an accurate observation of how things were for the twelve earliest disciples (Matthew 10:35-36, cf. Matthew 10:21-22), and it is how things are for many who serve God in the gospel to this day.
There is no doubt at all that the gospel is divisive, separating those who confess Christ from those who deny Him (Matthew 10:32-33). It must ever be so, until the ushering in of another age. This does not mean that we do not strive for peace (Matthew 5:9) - but it remains an elusive dream so long as mankind remains unrepentant before God.
8. It may be on account of our Christ-likeness (Matthew 10:25) that we have foes within our own household (Matthew 10:36). Jesus is perfectly clear about where our priorities lie (Matthew 10:37). We are reminded that the way of the disciple of Jesus, both then and now, is the way of the Cross (Matthew 10:38-39).
Exhortation:
Following in the steps of our Lord and Master, and in obedience to His command, let us faithfully share the word of God within our own sphere of influence. Let us remain steadfast in adversity, strengthened by the promise of His presence (Matthew 28:20). However faltering and clumsy our witness, let us persevere: ‘for this gospel of the kingdom must be preached in all the world for a witness unto all nations; and then (only then!) shall the end come’ (Matthew 24:14).
