Exodus 16:2-15, Psalm 105:1-6, Psalm 105:37-45, Jonah 3:10, Jonah 4:1-11, Psalm 145:1-8, Philippians 1:21-30, Matthew 20:1-16
A). BREAD OF HEAVEN.
Exodus 16:2-15.
In this passage, we join the children of Israel just six weeks into their wilderness journey. The ten plagues, the first Passover, the deliverance out of Egypt, and the parting of the Red Sea all lay behind them. Yet now, here in the wilderness new fears and doubts arise, and the people of the LORD grumble at their spiritual leaders (EXODUS 16:2): and through them at their God (EXODUS 16:8b).
The DELIVERANCE of God, redemption, lies behind; but before long His people become full of DISCONTENTMENT - and mouthy with it.
How easy it is to set a rosy character on our past life, and to forget that then, there, we were in bondage (EXODUS 16:3). Yet the LORD is merciful. He has already heard the cries of His people in bondage (cf. Exodus 3:7). The same LORD knows our sorrows ahead of time.
Is it beyond belief that He has already prepared our path before us, complete with all the necessities of life (cf. Psalm 23:2-3)? So instead of directly punishing His people for their insolence, He sets a table before them, and furnishes it with good things (cf. Psalm 23:5).
He makes PROVISION for all the needs of all His people (EXODUS 16:4); but with the provision comes a TESTING. With the DAILY BREAD, He also gives us DAILY WORK. If God’s first gift to Adam was a garden, His second was a set of gardening tools (cf.. Genesis 2:15).
Within this system, He also gives the SABBATH (EXODUS 16:5; cf. Exodus 16:22-26).
The LORD’s provision of food: quail in the evening and manna in the morning, was a constant reminder that it is “the LORD hath brought you out from the land of Egypt” (EXODUS 16:6).
So, their complaints were groundless: these provisions were a recurring testimony to the LORD’s presence with His people (EXODUS 16:7).
And Moses made it clear that their murmurings were not just against Moses and Aaron, but primarily against the LORD (EXODUS 16:8).
Moses instructed Aaron to speak to the people, calling them together before the LORD: “for He hath heard your murmurings” (EXODUS 16:9).
Perhaps the most significant incident in this whole passage is the appearing of the glory of the LORD in the cloud (EXODUS 16:10). Such is the mercy of the LORD that DELIVERANCE is never far from any one of us.
“And the LORD spake unto Moses” (EXODUS 16:11). Our God is a SPAEAKING God. And, indeed, we thank God for His Word!
He is also a HEARING God: “I have heard the murmurings of the children of Israel” (EXODUS 16:12). The evening and morning meals were outlined: flesh (quails) in the evening, and bread (manna) in the morning. Why? So that “ye shall know that I am the LORD your God.”
And so it came to pass (EXODUS 16:13). That evening they ate quail; and then every morning until they entered the promised land, they ate ‘the bread of heaven’ (cf. Psalm 105:40).
Every time the morning dew cleared (except on the Sabbath), “a small round thing” appeared, ‘as small as the frost of the ground’ (EXODUS 16:14).
The name ‘Manna’ (cf. Exodus 16:31) means ‘What is it?’ Which is exactly what the people asked when they first saw it (EXODUS 16:15). Moses’ explanation was, “This is the bread which the LORD hath given you to eat.”
In Revelation 2:17 Jesus says, ‘To him that overcometh will I give to eat of the hidden manna.’ The manna here signifies our Lord Jesus Christ, 'the Bread of Life' (READ John 6:48-51).
B). FROM EGYPT TO CANAAN.
Psalm 105:1-6, Psalm 105:37-45.
PSALM 105:1. There is a call to “give thanks to the LORD.” It is always appropriate to remember and acknowledge the LORD’s gracious dealings with us.
Then there is an exhortation to “call upon His name.” We offer our praise and thanksgiving always to Him. His name (or names) represent who He is. We worship the one true and living God; the God of Abraham, Isaac and Israel; and the God and Father of our Lord Jesus Christ.
And there is a call to “make known His deeds among the people.” Not just the people of God, but all the peoples of the earth. It is a call to witness; a summons to testimony; and a commission to world mission.
PSALM 105:2. The next imperative is to: “Sing unto Him.” It is to the LORD that we are offering our praises. It is not for the choir to entertain the congregation, but for all to lift their voices in praise to the LORD.
And the Bible even provides us with a hymn book: “sing Psalms unto Him.” The book of Psalms is full of ‘psalms, hymns and spiritual songs’ (cf. Ephesians 5:19; Colossians 3:16). And it is a part of the inspired word of God.
Then we are told what to talk about: “talk ye of all His wonderful works.” We can all find plenty to talk about, but the best conversation is godly conversation. The “ye” is plural, so that each one of His children is encouraged to speak of God’s mighty works of creation and of grace, and of mercy and love. We can share what we understand of Him from the Bible, and testify to what He has done in our own lives.
PSALM 105:3. Then there is a call to: “Glory ye in His holy name.” What a wonderful God we have! In this verse we are told that His name is holy. Everything about Him is holy.
And we are exhorted, “let the heart of them rejoice that seek the LORD.” Our priority is to ‘seek first the kingdom of God, and His righteousness’ (cf. Matthew 6:33) – and it a joy to do so. Even after we have sought the Lord and found Him, it is a joy to go on seeking and learning in order to get to know Him better.
PSALM 105:4. So we are called to: “Seek the LORD and His strength.” We depend upon Him. His strength is made perfect in our weakness (cf. 2 Corinthians 12:9).
We are encouraged also to “seek His face evermore.” We desire His presence at all times, and look for the day when we shall see Him face to face, and be like Him evermore.
PSALM 105:5. And we are exhorted to: “REMEMBER His marvellous works that He hath done.” How can we forget? Yet time and time again His people do forget. Then trouble comes, and we are forced to remember: ‘Hitherto hath the LORD helped us’ (cf. 1 Samuel 7:12).
His marvellous works are described as “His wonders, and the judgments of His mouth.” God spoke, and it was done. Deliverance came, enemies were scattered. Both sin and death were vanquished at the Cross.
PSALM 105:6. These imperatives are addressed to: “O ye seed of Abraham His servant, ye children of Jacob His servant.” Abraham saw the judgment on Sodom. The children of Jacob saw His marvellous works in Egypt. Yet Christians, too, are children of Abraham, chosen in Christ Jesus: and we are called to remember what Jesus has done for us!
(i). The Exodus.
PSALM 105:37. After the smiting of the firstborn in Egypt, the LORD brought forth His people with both wealth and wellness (cf. 3 John 2). The Egyptians sacked their own houses in order to pay the children of Israel some back pay for all those years of hard labour. And of the Israelites, even after having been under the lash for so long, there was yet “not one feeble among them.”
PSALM 105:38. By contrast, amongst the Egyptians every household had lost their firstborn. So it is no wonder that the Egyptians were glad to see the back of Jacob’s descendants. “Egypt was glad when they departed: for the fear of them fell upon them.” To say nothing of the fear of God.
(ii). The Wilderness.
PSALM 105:39. Tokens of God’s presence with them from the Red Sea to the promised land: a cloud to cover them by day; “and a fire to give light in the night.”
PSALM 105:40. Sustenance in the barren wilderness. No mention of their murmurings, but God “brought” quails, and “satisfied” them with “the bread of heaven” (manna). Jesus, the One who came down from heaven, is the bread of life (cf. John 6:35; John 6:48-51).
PSALM 105:41. Furthermore He “opened the rock and the waters gushed out.” They ran in streams through the whole camp of the Israelites, to nourish them for the journey. Our blessings flow from the Lord Jesus Christ, the Rock of our salvation (cf. 1 Corinthians 10:1-4), who gives us ‘rivers of living water’ (cf. John 7:38).
PSALM 105:42. “For” introduces a reason for all these God-given miracles. ‘Because’ (if you like) God remembered His covenant with Abraham their father. The holy God kept His “holy promise.”
PSALM 105:43. “And He brought forth His people with joy.” This speaks of His rejoicing over them. “And His chosen with gladness.” This speaks of the gladness and relief of the children of Israel at their deliverance. The LORD rejoices to save us, and we rejoice in Him for our salvation through our Lord Jesus Christ.
iii). The Promised Land.
PSALM 105:44. As we move on from the days of Moses to the days of Joshua, we see that it was the LORD who “gave them the lands of the heathen.” The LORD gave Israel ‘a land for which you did not labour, and cities which you built not,’ and fruit from vines and olives which they had not planted (cf. Joshua 24:13).
PSALM 105:45. But why was Israel delivered from their bondage? Why were they given all this? It was so that they might be a holy people to the LORD, “observing His statutes, and keeping His laws.” We are saved not BY good works, but ‘UNTO good works’ (cf. Ephesians 2:8-10), that we too might be a holy people unto the LORD – the laws having now been written upon our hearts (cf. Jeremiah 31:32).
And having reflected upon all that the LORD had done for Israel; it is no wonder that they raised up their Alleluias in response to the imperative, “Praise ye the LORD.” Shall not we do likewise when we think of the great salvation which is ours in Christ Jesus our Lord?
Amen. Alleluia. “Praise ye the LORD.”
C). THE PETULANCE OF JONAH.
Jonah 3:10, Jonah 4:1-11.
The LORD is merciful to those who repent (JONAH 3:10; cf. Psalm 130:3-4).
When Jonah at last arrived in Nineveh after his circuitous journey, his message was simple: ‘Yet forty days, and Nineveh shall be overthrown’ (cf. Jonah 3:4).
People may laugh at messages of doom and gloom, but not the people of Nineveh. The people of Nineveh, from the greatest to the least ‘believed God and proclaimed a fast’ (cf. Jonah 3:5). The twin graces of faith and repentance were found in that wicked city, and even the king got off his throne and humbled himself.
People may ask, ‘Why should I come to Christ for my salvation? What if I am not one of the elect?’ Yet the king of Nineveh, even under the threat of God's utter condemnation, saw things differently: ‘Who can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?’ (cf. Jonah 3:9).
Nineveh was full of wickedness (cf. Jonah 1:2). God pronounced judgement (cf. Jonah 3:4). Nineveh repented, and God relented (JONAH 3:10; cf. Lamentations 3:22-23).
Jonah, for his part, was totally and completely furious at God for sparing Nineveh (JONAH 4:1). And he was not afraid to say so (JONAH 4:2)! Nineveh’s repentance stood in stark contrast to Israel’s lack of repentance (cf. Matthew 12:41). And how dare God show the same ‘grace and mercy and kindness’ to these heathen as rightly belonged to His covenant people (cf. Exodus 34:6)?
God being “gracious” speaks of His compassion, like that of the father of the prodigal (cf. Luke 15:20). “Merciful” speaks of His long-suffering love, ‘not willing that any should perish, but that all should come to repentance’ (cf. 2 Peter 3:9). “Slow to anger” speaks of God’s patience and forbearance, bearing with the tantrums of His disobedient – and now resentful – prophet!
“Great kindness” or ‘steadfast love’ speaks of God’s ‘hesed;’ His covenant love toward His people.
When we “repent” of our sins, God “repents” (or ‘relents’) of the “evil” that He may have threatened against us (cf. Jeremiah 18:7-8). Jonah knew this, but his mind could not bear it. Jonah would rather die than see these people to whom he had preached saved from their sins (JONAH 4:3)!
The LORD asked Jonah, quite reasonably, “Doest thou well to be angry?” (JONAH 4:4). Jonah did not even reply, but walked away from God and set up a “booth” - a simple shelter - on the east side of the city, “till he might see what would become of the city” (JONAH 4:5).
Earlier the LORD had ‘prepared’ a ‘great fish’ to swallow Jonah and save him alive (cf. Jonah 1:17). Now the LORD “prepared a “gourd” – possibly a castor oil plant – to shelter Jonah from the morning heat (JONAH 4:6). So Jonah was “exceeding glad of this gourd.”
But the next day God “prepared” a worm which “smote” the gourd, so that it “withered” (JONAH 4:7). Not only that, but when the sun rose God “prepared” a “vehement east wind,” so that “the sun beat upon the head of Jonah, that he fainted” (JONAH 4:8). And Jonah again wished himself dead.
God now asked Jonah, “Doest thou well to be angry for the gourd?” This time Jonah replied: “I do well to be angry, even unto death” (JONAH 4:9)!
Jonah’s anger was on account of something for which he had not laboured, a gift of God, being withdrawn (JONAH 4:10). The only reason why Jonah was so upset about the gourd was because the shelter God had “prepared” was now removed from him. “It came up in a night, and perished in a night,” the LORD reminded him.
But here is the crux of the LORD’s argument (JONAH 4:11) - “And should not I spare Nineveh, that great city?” A city of more than 120,000 souls “that cannot discern between their right hand and their left hand” – this speaks of their moral ignorance, not knowing God. “And also much cattle.”
There is a certain irony here: if Jonah cared so much for the gourd, and yet could not bring himself to care for these people, could he not at least show some compassion upon the livestock? God, for His part, cares for the whole of His creation.
We should pray for our cities and for our peoples, that the LORD would show pity upon those who as yet lack discernment in the things of God (JONAH 4:11).
D). A VOW TO PRAISE.
Psalm 145:1-8.
The Psalmist David, speaking on our behalf, makes a vow to bless the name of the LORD “forever and ever” (Psalm 145:1); “Every day” to bless Him; to praise His name “for ever and ever” (Psalm 145:2). This is the only Psalm in the book with the words “of praise” in its title.
A lone voice opens the Psalm: “I” will extol thee; “I” will bless (Psalm 145:1); “I” will bless; “I” will praise (Psalm 145:2). “I” will speak and declare (Psalm 145:5-6). The singer refers to the LORD as “my God, O king” (Psalm 145:1), and speaks “of the glorious honour of thy majesty” (Psalm 145:5). This is addressed to no earthly king, but to One whose kingdom ‘is an everlasting kingdom’ (cf. Psalm 145:13).
It is wonderful when, in our alone times with God, we become thus enamoured with His praises: but what we discover about God, what we discover God to be, is not only for our alone times, but is also to be shared with others. This is the role of testimony. “Generations” shall praise and declare, one to another (Psalm 145:4). We must not only pray for our children, and children’s children, and their children after them; but must teach them the things of God, and pass on the mantle of praise down through the generations.
The word ‘men’ is not in the Hebrew of Psalm 145:6a, but by the next verse there is a reference to a plurality of persons - “they” - who shall utter and sing (Psalm 145:7). Let us, the congregation of the Lord’s people, join in the praises of our great God!
The reasons for praise are based in the Person, the virtues, and the works of the LORD. He is my God and King (Psalm 145:1; cf. Revelation 19:16). When we “bless” the LORD (Psalm 145:2) we add nothing to Him, but He shelters us with His Presence (cf. Psalm 145:18; Revelation 7:15).
The “great” LORD, whose “greatness is unsearchable” is still “greatly to be praised” (Psalm 145:3; cf. Job 5:9; Romans 11:33). We must adopt the attitude: I will praise Him, no matter what (cf. Philippians 4:4)!
His “works” of Creation and Providence are matched by His “mighty acts” (Psalm 145:4; cf. Exodus 12:26-27 and the miracles of Jesus). The “glorious honour” of His majesty is shown forth in His “wondrous works” (Psalm 145:5; cf. the Incarnation, the Cross, the Resurrection of Jesus, His Ascension, His intercession at the right hand of God, His Coming in Glory; also, the shedding abroad of the Holy Spirit).
“The LORD is gracious, full of compassion, slow to anger, and of great mercy” (Psalm 145:8). This is similar to the self-revelation of the LORD to Moses (cf. Exodus 34:6). It is an integral part of Israel’s understanding of their God (cf. Numbers 14:18; Nehemiah 9:17; Jonah 4:2).
The last Hebrew word in today’s reading is ‘hesed’ (Psalm 145:8), which speaks of covenant love, God not dealing with us as we deserve, but dealing with us as we are in Christ Jesus. The long-suffering of God is the last thread of hope for a perishing generation (cf. 2 Peter 3:9).
E). A STRAIT BETWIXT THE TWAIN.
Philippians 1:21-30.
The Apostle Paul had just referred to his ‘earnest expectation and hope’ that Christ should now be ‘magnified’ in Paul’s body ‘whether by life or by death’ (cf. Philippians 1:20). Suddenly, it seems, Paul found himself in a state of perplexity. “For to me to live is Christ, and to die is gain” (PHILIPPIANS 1:21).
Which does he prefer? The first and most obvious answer, to the Apostle, was “But if I live in the flesh, this is the fruit of my labour” (PHILIPPIANS 1:22). As an Apostle: indeed, as THE Apostle to the Gentiles, he had a task to fulfil, and should not be in too much of a hurry to get away (PHILIPPIANS 1:24).
Perhaps Paul had learned his lesson from his earlier decision to hasten towards a possible death ‘for the name of the Lord Jesus’ at Jerusalem (cf. Acts 21:13)? No criticism here: it was his decision to make. He ended up arrested, and ‘handed over to the Gentiles’ in accordance with the prophecy (cf. Acts 21:11), and was even now (when he wrote this letter) awaiting judgement - and possibly execution - in Rome.
Yet he still longed to be of service: which left him in a strait between two possibilities.
1. To depart and be with Christ: “which is far better” (PHILIPPIANS 1:23).
2. To remain in the flesh, which was more necessary “for you” the churches he served (PHILIPPIANS 1:24).
The believer’s entrance into the Christian life has involved a reassessment of his values: whatever he counted as ‘gain,’ he now counts as ‘loss’ in order the more to ‘gain’ Christ (cf. Philippians 3:7-8). The moment of commitment is crucial, and there is no going back on that: but there is also an ongoing process as he grows into Christ (PHILIPPIANS 1:22). The ultimate possession of Christ is at the believer’s death, which, says Paul, is ‘by far the best’ (PHILIPPIANS 1:23).
However, in the meantime, there are things to be done in this sphere of life. It may be good for Paul (or for ourselves) to ‘pull up his tent-pegs’ and break camp, or to ‘weigh anchor’ and set sail: but what will then be gain to him (us) would weigh heavily upon those who are left behind. The consideration of what is more needful “for you” (PHILIPPIANS 1:24), the congregation of God’s people, is what finally wins the debate.
So, for now, the Apostle would work on, confident that he would abide in this life if he was needed: willing to live on for the advancement and ‘joy of faith’ of others (PHILIPPIANS 1:25).
There is no record of whether Paul ever accomplished his hope of visiting the Philippians again (PHILIPPIANS 1:26; cf. Philippians 2:24). Such is the uncertainty of life. We all know that we shall pass, one way or another, but we must leave the details in the hands of the all-knowing God.
Paul exhorts the Philippians (and us) to live out (literally) their “citizenship” (of the kingdom of God) in a manner worthy of the gospel of Christ (PHILIPPIANS 1:27a). The focus of our attention should be on Jesus, the resurrected crucified One. That is the “gospel,” the good news.
Whether Paul is absent or present with the Philippians, he desires but one thing of them (PHILIPPIANS 1:27b): that they should “stand fast in one spirit” (the Holy Spirit, cf. Philippians 4:1), united together in singleness of mind, striving for the faith of the gospel.
As Christians, we are not to be frightened of our adversaries (PHILIPPIANS 1:28). A steadfast church is “an evident token," or a ‘clear omen’ witnessing to the consciences of the nay-sayers that they are on the road to perdition; whereas a faithful church is “an evident token” witnessing to our own consciences that we are partakers of salvation from God.
“For” (PHILIPPIANS 1:29) looks back to this ‘evident token’ for the Christians, and explains it in terms of the grace of God through Christ, whereby we are “given” faith “to believe on Him.” But also, somewhat surprisingly, we are given grace “to suffer for His sake.” This includes persecution; but also our overall Christian life, walk and service as we live “for” Christ in all things.
When we live thus, both our faith and our suffering is apostolic: “Having the same conflict which ye saw in me,” says Paul, “and now hear to be in me” (PHILIPPIANS 1:30). The Philippians had seen something of Paul’s sufferings (cf. Acts 16:22-24); and even now he was writing to them from a prison cell.
Faced with the desirability of reaching our destination in Christ, are we willing to tarry a while to help others along the way? The Apostle left us a selfless, Christ-like, example to follow. We must be ready to die, but willing to live. And all for the glory of Jesus.
F). THE LABOURERS IN THE VINEYARD.
Matthew 20:1-16.
This parable is part of Jesus’ response to Peter’s question: ‘Behold, we have forsaken all, and followed thee; what shall we have therefore?’ (cf. Matthew 19:27). This challenging part of the reply is framed with a formula concerning the ‘first’ and the ‘last’ (cf. Matthew 19:30), which is inverted at the end of the parable (MATTHEW 20:16).
Since we are dealing with “the kingdom of heaven” (MATTHEW 20:1), we need to think our way into the cultural setting of the parable, eradicating worldly presuppositions along the way.
First of all, the employer went to the market place to hire daily labourers. This was the usual custom. Straight away we are made aware that it is God who comes seeking us, rather than vice versa: but it helps if we situate ourselves in the place where we know God will most likely reveal Himself.
Secondly, the employer came with the express intention of hiring labourers. We see the dignity of work (cf. MATTHEW 20:7), and God’s grace in providing it (cf. Genesis 2:15).
Thirdly, as we might expect, the employer contracted with his employees to pay a specific amount (MATTHEW 20:2). That amount was enough for each to purchase his daily meal. It may have been no more than the national minimum wage, or the equivalent thereof: but it was sufficient, though not excessive (cf. Exodus 16:14-18). Furthermore, BOTH PARTIES AGREED TO THE AMOUNT.
So far so good: but as the parable proceeds it becomes a little strange to our ears. There is nothing wrong with the employer seeking out other workers as the day proceeds (MATTHEW 20:3-7): even if it is for no other reason than to rescue them from the indignity of being idle (MATTHEW 20:6). And each would receive, “whatever is right” (MATTHEW 20:4; MATTHEW 20:7).
I do not know whether it was normal for the last to be paid first, but certainly this is what Jesus would have the employer doing here (MATTHEW 20:8). Remember we are talking about the kingdom of heaven (Matthew 20:1): which though the world views it as topsy-turvy (cf. Acts 17:6), is in fact setting things the right way up!
Imagine the surprise when the employer gave to each group of labourers the full day’s wage (MATTHEW 20:9-10)! A pleasant surprise for some, but a source of increasing alarm to the first-contracted workers. Jesus certainly was not teaching a lesson about the economy and diplomacy of trade relations!
The angry attitude of the first-in-the-field (MATTHEW 20:11) reminds us of the jealousy of the Prodigal’s brother (cf. Luke 15:29-30). Both Peter and Paul teach us that, ‘God is no respecter of persons’ (cf. Acts 10:34; Romans 2:11). There are eleventh hour converts, and they are just as eligible as recipients of God’s grace as those who fancy that they have personally “borne the burden and the heat of the day” (MATTHEW 20:12).
The complaint was: “you have made them equal with us” (MATTHEW 20:12). However, since the first-comers RECEIVED THEIR FULL CONTRACTED AMOUNT (MATTHEW 20:13), why was anyone complaining? Would they rather that these others were sent home without sufficient for their daily meal?
The Lord is in no doubt: “I will give unto this last, even as unto you… Is your eye evil because I am good?” (MATTHEW 20:14-15).
We pray day by day, ‘Give us (plural) this day our (plural) daily bread’ (cf. Matthew 6:11). Whether viewed in relation to our physical needs, or to our spiritual needs, it is a prayer for us all.
We should not begrudge those who receive the answer to this prayer, though late in the day. We must not envy the new converts their blessings.
