Exodus 17:1-7, Psalm 78:1-4, Psalm 78:12-16, Ezekiel 18:1-4, Ezekiel 18:25-32, Psalm 25:1-9, Philippians 2:1-13, Matthew 21:23-32
A). A PLACE OF NO WATER.
Exodus 17:1-7.
Moses must have been pretty near the end of his tether (Exodus 17:4). After all, the LORD had already heard the cries of His people in their bondage (Exodus 3:7), and sent Moses to them: but it had been all Moses could do to convince them to accept deliverance. Things got worse before they got better, and the people had had a good old moan about that, too (Exodus 5:20-21).
Now the ten plagues, the first Passover, the deliverance out of Egypt, and the parting of the Red Sea all lay behind them. The people had complained of the bitter waters at Marah, Moses had cried to the LORD, and the LORD had provided a miracle (Exodus 15:22-24). Then once again the people had given voice to their discontentment, and had grumbled at their leaders (Exodus 16:2), and through them at their God (Exodus 16:8): yet the LORD is merciful, and provided bread in the wilderness (Exodus 16:4).
It was happening again. The people were effectively putting Moses on trial at a place of no water (Exodus 17:1), demanding that he give them something to drink. Moses’ response was that they were also putting the LORD to the test (Exodus 17:2) - the same LORD who had been testing them (cf. Psalm 81:7).
Whilst we can sympathise with their plight, is it not the case with us also that we so easily forget past mercies? Why did you bring us out to die of thirst in the wilderness, they asked (Exodus 17:3)? In our impertinence, we also forget past mercies and present help, and speak out of turn.
Moses had had enough, and turned to the LORD to make his own complaint. What am I to do with this people? They seem set to stone me (Exodus 17:4)!
It is good that leaders, even when the going gets tough - or perhaps ESPECIALLY when the going gets tough - know to turn to the LORD. There is no point getting into fruitless discussions with disillusioned people. Leaders need to recharge their own spiritual batteries at source, and seek the answers from the One with whom they will be found.
They may well find, like Moses, that the answer is already to hand (Exodus 17:5). Take your rod - the one which you once held out and the Red Sea parted, and which you held out again and the Red Sea engulfed the Egyptians - take witnesses, and do as the LORD bids. Use what you have: the tried and proved instruments and methodologies of your ministry.
In the path of obedience, the answer came. The LORD stood upon a Rock, Moses smote the Rock and water gushed out (Exodus 17:6). The Apostle Paul tells us that ‘that Rock was Christ’ (1 Corinthians 10:4), and that that same spiritual Rock followed them in all their wilderness journeys. Jesus says, ‘If any man thirsts, let him come to me, and drink…’ (John 7:37-38).
It is in the seeming ‘smitten-ness’ (Isaiah 53:4) of Jesus that we find our salvation. Out of His smitten side ‘came there out (both) blood and water’ (John 19:34). The water that Jesus gives us becomes in us ‘a well of water springing up into eternal life’ (John 4:14).
It only remains in our text for Moses to rename the place where this incident happened. The two names that he chose speak of the people’s quarrelsomeness, and of their tempting the LORD (Exodus 17:7).
‘Today if you will hear His voice,
Harden not your heart,
As in the provocation,
As in the day of temptation in the wilderness…’
(Psalm 95:7-8; cf. Hebrews 3:7-8).
B). THE MARVELLOUS WONDERS OF THE LORD.
Psalm 78:1-4, Psalm 78:12-16.
Psalm 78 is entitled a “Maschil” of Asaph, thereby signifying an INSTRUCTION. It is one of the longest Psalms in the Book, not only outlining a history of Israel, but encouraging us to LEARN from this history (cf. Psalm 78:8). Mr. Spurgeon, in his ‘Treasury of David,’ suggests that it should be ‘viewed as a parable setting forth the conduct and experience of believers in all ages.’
PSALM 78:1. The double reference to “hearing” anticipates Jesus’ ‘who hath ears to hear, let him hear’ (Matthew 13:9), and is echoed in Isaiah 51:4. The Psalmist is standing for the LORD, as a teacher before His class. The call is not just for us to incline our ears to the words of Asaph, but to the word of the LORD.
PSALM 78:2. The LORD will open his mouth “in a parable: and will utter dark sayings of old.” This is quoted in Matthew 13:34-35, and is explained by Jesus in Matthew 13:11-13. The sacred history (part of which is reiterated in the body of this Psalm) is written here ‘for OUR admonition, upon whom the ends of the world are come’ (1 Corinthians 10:11).
PSALM 78:3. Whether it was our own fathers who told us, or the fathers of the Church, we must tell forth “what we have heard and known” (cf. Psalm 44:1). As we read elsewhere, ‘let the redeemed of the LORD say so’ (Psalm 107:2). Gospel talk beats gossip any day (cf. Acts 8:4)!
PSALM 78:4. It would be to rob our godly forebears if we should “hide” the ‘old, old story’ (the gospel) from their offspring. Let each generation tell the next. “The generation to come” needs to be SHOWN “the praises of the LORD,” His strength, His wonderful works (cf. Psalm 145:4-6).
(i). The Exodus.
PSALM 78:12. The adjective for the “marvellous” things which the LORD did in Egypt uses the same root as His “wonderful” works in Psalm 78:4. This refers first of all to the plagues witnessed in “the field of Zoan,” a city in the east of Egypt (cf. Psalm 78:43-48).
PSALM 78:13. Next, “He divided the sea, and they passed through.” The LORD overrode His own laws of nature, causing “the waters to stand as an heap.” His people escaped the clutches of the pursuing Egyptians, walking through the sea on dry ground. When the Egyptians assayed to do so, the waters fell back and destroyed them (cf. Exodus 14:29-30). The LORD is able to deliver His people.
(ii). The Wilderness.
PSALM 78:14. The LORD “led” His people with a cloud by day, and “a light of fire” by night (cf. Exodus 13:21-22). This is the providential presence of the LORD in the midst of His people. Even as Jesus abides with us as ‘God with us’ (cf. Matthew 1:23).
PSALM 78:15. The LORD “cleaved” the rocks in the wilderness. “Cleaved” here is from the same Hebrew verb as “divided” in Psalm 78:13. “The LORD gave them drink as out of the great depths.” This is God’s gracious provision.
PSALM 78:16. The waters ran in streams out of the rock, and ran “like rivers” through the whole camp of the Israelites, to nourish them for the journey (cf. Psalm 105:41). 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).
C). SOUR GRAPES.
Ezekiel 18:1-4; Ezekiel 18:25-32.
It seems to be very much a part of fallen human nature that we want to blame someone else for the things that go wrong in our lives. This all began in the garden of Eden, after the first couple ate of the forbidden fruit. Adam blamed both his companion AND God: ‘The woman YOU gave me;’ and the woman blamed the serpent (Genesis 3:12-13).
This tendency to blame both others and God is enshrined in the proverb spoken by the children of Israel, both in the homeland (cf. Jeremiah 31:29-30), and in exile in Babylon (Ezekiel 18:2). So saying, they may have thought they were being smart: for had not the LORD said that He would ‘visit the iniquity upon the children unto the third and fourth generation of them that hate me’ (Exodus 20:5)? But why stop there? for He continues: ‘And showing mercy unto thousands of them that love me’ (Exodus 20:6).
This popular proverb could be a random observation about life in our own age also. If one generation turns away from worshipping the true and living God, then their children will grow up without the fear or reverence of God. The grandchildren will know little different; and the great-grandchildren, without outside influence, will be totally ignorant of the things of God.
If children grow up with an abusive, drunken father and a couldn’t-care-less mother, then they will have no better model on which to base their own family life. In this example, it is always the children that suffer. The repercussions of our own sins and ignorance rumble on down through the generations.
However, it is no use blaming past generations (and hypocritical to blame a God in whom we no longer believe), but that is what people do, nevertheless. The answer of the LORD is to affirm His sovereignty over all flesh: fathers, sons, and all. It is the one who sins who shall die (Ezekiel 18:4; cf. Jeremiah 31:30; Ezekiel 18:20).
The Lord works this out at length in an imaginary (or perhaps not) case study in Ezekiel 18:5-18. But the people still feel they have cause to complain (cf. Ezekiel 18:19a). ‘Have I any pleasure at all that the wicked should die?’ counters the Lord GOD, ‘and not that he should return from his ways, and live?’ (cf. Ezekiel 18:23).
The call to repentance is out there, but still people try to squirm their way out of their own responsibility by suggesting that, somehow, “the way of the Lord is not equal” (Ezekiel 18:25a). I have heard this in my own generation when it was suggested to me that even the Cross of Jesus was somehow ‘unjust’! Yet through the Cross, God can be both ‘just, and the justifier of those who have faith in Jesus’ (cf. Romans 3:26). It is our ways that are unequal, not His, says the Lord (Ezekiel 18:25b).
Again, the Lord spells out the life and death importance of repentance (Ezekiel 18:26-28). But the complaint is still there: “the way of the Lord is not equal” - and the response is the same: it is our ways that are unequal, not His (Ezekiel 18:29). So the Lord turns His appeal into a command: “Repent, and turn from all your transgressions;” but a command nevertheless tempered with compassion “so iniquity shall not be your ruin” (Ezekiel 18:30).
Repentance is further defined as “casting away” our transgressions and “making” ourselves “a new heart and a new spirit” (Ezekiel 18:31a). This is not, therefore, merely a call to outward reformation, but to inward regeneration (cf. John 3:3) - a thing which only God can accomplish (cf. John 3:5-7). Again the reasoning is compassionate, “for why will ye die, O house of Israel?” (Ezekiel 18:31b).
Is He teasing us by asking of us the impossible? No, because later He offers it as a part of the whole package of restoration (cf. Ezekiel 36:25-27). When the Prodigal son determined to return to his father, he found his father already running towards him (Luke 15:18-20). Without wanting to restrict spiritual experience to a timeline, I would suggest that it is even as we repent and turn and cast away, that the work of regeneration is going on.
The Lord is ‘not willing that any should perish, but that all should come to repentance’ (2 Peter 3:9). “For I have no pleasure in the death of him that dies,” says the Lord GOD: “wherefore turn, and live” (Ezekiel 18:32). ‘Choose life, that both you and your seed may live,’ (Deuteronomy 30:19).
Our response should be, ‘As for me and my house, we will serve the LORD’ (Joshua 24:15).
D). SHOW ME THY WAYS, O LORD.
Psalm 25:1-9.
This is a prayer for all seasons. A prayer of trust amid enemies (Psalm 25:2-3). A prayer for guidance in the perplexities of life (Psalm 25:4-5).
It is a prayer in celebration of God’s mercy and loving-kindness (Psalm 25:6). A prayer made in the consciousness of past sin (Psalm 25:7; cf. Psalm 25:11). A prayer confirming the goodness of the LORD (Psalm 25:8).
It is a prayer awaiting the teaching of His way (Psalm 25:8-9). “Way” speaks of Torah - but Torah points to Christ (cf. Luke 24:27).
1. Affirming Trust.
As we enter this prayer, we first affirm our trust in the LORD (Psalm 25:1).
To the Israelites, the lifting of their hands in prayer (cf. 1 Timothy 2:8) was a gesture of dependence upon the LORD for the answer to that prayer. It indicated openness to God’s grace, willingness to obey His instructions, and submission to His leadership. Self is vanquished when we thus “lift our soul,” and affirm our trust in Him (Psalm 25:1-2a).
2. Justice.
Then we make our plea at the bar of God’s justice (Psalm 25:2-3).
The Psalmist’s plea not to be “put to shame” (Psalm 25:2) was not only personal, but also concerned the whole community of those who “wait” upon the LORD (Psalm 25:3). As such, it also concerned the honour of the God in whom we trust (cf. Joshua 7:8-9). The dependence and trust of the Psalmist is echoed in the expression, “for you are the God of my salvation: on you I wait all day long” (Psalm 25:5b).
3. Truth.
Next, we seek His guidance (Psalm 25:4-5).
To obey the LORD, we need to hear His instructions. Dependence upon God should lead to right living. This involves: following His ways, walking in His paths (Psalm 25:4; cf. Psalm 119:1); being led in His truth, and being taught by Him (Psalm 25:5a). The Father said, ‘This is my beloved Son: hear Him’ (cf. Mark 9:7).
4. Mercy and Loving Kindness.
On the positive side, we ask the LORD to REMEMBER His tender mercy and loving kindness (Psalm 25:6).
For the Psalmist, these had been demonstrated in ages past: perhaps referring to the LORD’s revelation to Moses, after the golden calf incident (Exodus 34:6). We, too, can ‘count our blessings, name them one by one’ - acknowledging the mercy, compassion and faithfulness of the LORD (cf. Lamentations 3:22-23).
5. Mercy and Goodness.
On the negative side, we ask the LORD effectively to FORGET our sins, and to look upon us in mercy as He would look on Christ (Psalm 25:7). That is what I see here, anyway: perfect substitution (cf. 2 Corinthians 5:21).
The psalmist appeals to the LORD’s mercy and goodness to blot out the sins of his youth, and “remember thou ME for your goodness’ sake” (Psalm 25:7; cf. Psalm 51:1).
6. Affirming God’s Goodness.
Next, we affirm God’s goodness (Psalm 25:8).
It is because of the LORD’s goodness (cf. Psalm 145:9) that we can rely upon Him to teach us His way (Psalm 25:8). Jesus said, ‘I am the way, the truth, and the life: no-one comes to the Father but by Me’ (John 14:6).
7. A Promise for the Meek.
Then we claim a promise (Psalm 25:9).
In the Old Testament, the Psalmist promises that the meek shall inherit the land (cf. Psalm 37:11). In the New Testament, Jesus promises that those who are meek shall inherit the earth (cf. Matthew 5:5). So, the LORD undertakes to guide the meek in judgment, and teach them His way (Psalm 25:9).
E). A CONTEXT FOR THE HYMN.
Philippians 2:1-13.
The word “If” that opens this passage might better be translated as “Since” (Philippians 2:1). The sense is, “If there is any encouragement in Christ (and there is), if any consolation in love (and there is), if any fellowship (sharing) in the Spirit (and there is), if any affection and compassion (and there is) …” This is not a hypothesis, implying doubt; but an affirmation, expecting a response.
It is interesting to notice the Trinitarian structure of Philippians 2:1. It echoes the order of the ‘grace’ at the end of 2 Corinthians 13:13-14. Since we are in Christ, then we know His encouragement; since we know the love of God, we know His consolation; since we are in communion with the Holy Spirit, then it surely follows that we are in fellowship one with another.
Since this affirmation is true, says Paul, “Complete my joy …” (Philippians 2:2). This follows on from Philippians 1:27 - ‘stand fast in one spirit, with one mind, striving together for the faith of the gospel.’ Paul is calling us to like-mindedness (Philippians 2:2) - not indeed as clones of one another, but as sharing the attitude of Christ (Philippians 2:5).
Since we have the same love (Philippians 2:2) - ‘the love of God which is in Christ Jesus our Lord’ (Romans 8:39) - then be who you are: “of one accord, of one mind” (Philippians 2:2). This is the duty of each one of us: but also, collectively, the responsibility of the whole church.
The reference to “strife and vainglory,” or “selfish ambition and conceit” (Philippians 2:3) possibly anticipates the naming of two women in Philippians 4:2-3. However, the details elude us, and it is best to learn the lesson: that even those who labour in the gospel, whose names are in the book of life, do sometimes fail. Be patient, God has not finished with me yet!
Gradually Paul is calling us to lowliness of mind, to esteeming others better than ourselves (Philippians 2:3). To humility, to the looking out for the interests of others (Philippians 2:4). This leads us to the example of Christ (Philippians 2:5), and the wonders of the hymn of Philippians 2:6-11, both of which I have preached on before.
The obedience of Christ (Philippians 2:8) elicits, draws out, the obedience of the Christians. As in Philippians 1:27, Paul’s presence or absence should make no difference to the people’s obedience (Philippians 2:12). And the order of the day is, “work out your own salvation.”
What is surprising here is that this is not addressed to the individual, but to the whole community. The “you” is plural! So, we should be “working out our own salvation” TOGETHER, perhaps?
How do we do this? “With fear and trembling.” Not indeed the fear that fears failure, but the fear that reverences God, as the ensuing verse makes clear.
“For it is GOD who is working in us, both to will and to do of His good pleasure” (Philippians 2:13). So, we are being called to work OUT what He has already been working IN! We do not work to earn salvation, but we work because we have already had salvation gifted to us (cf. Ephesians 2:4-8).
F). THE QUESTION OF JESUS’ AUTHORITY.
Matthew 21:23-32.
This conversation follows hard on the heels of Jesus’ cleansing of the Temple (Matthew 21:12-16), and the symbolic withering of the fig tree (Matthew 21:18-20). “Who gave you the right to do such things?” demanded the Temple authorities, and the leaders of the people (Matthew 21:23). Effectively, ‘Who do you think you are?’
Jesus answered their question with a question (Matthew 21:24), a sound teaching device used by the Rabbis. He could have said, ‘Ask Peter, he knows’ - but such things are only revealed by ‘My Father which is in heaven’ (cf. Matthew 16:16-17). But to ask about the authority of John the Baptist put the ball firmly back into the court of His questioners (Matthew 21:25).
The real question, after all, is who do we think Jesus is? (Matthew 16:15). And, more importantly, who is He to us? On the answer to that question hinges our whole salvation, informing both our understanding and our lifestyle.
John had said, ‘Repent you all: for the kingdom of heaven is at hand’ (Matthew 3:2). Asked who he was, John answered that he was the one sent to prepare the way of the Lord (John 1:23). Pointing to Jesus he declared, ‘Behold the Lamb of God, who takes away the sin of the world’ (John 1:29).
The people understood this (Matthew 21:26), yet the priests and religious leaders chose not to (Matthew 21:25). Their ‘politically correct’ refusal to answer Jesus stripped them of their own supposed authority, and He refused to answer them while they were in that state of mind (Matthew 21:27). A sad state of affairs indeed.
Now it was Jesus’ turn to pose a question, based on a simple parable. We must adjust our teaching method to suit the audience we have. “But what do you think?” asked Jesus (Matthew 21:28).
The picture was familiar: a man with two sons and a vineyard (Matthew 21:28). A son who was impertinent: who refused to go and work in the vineyard at his father’s bidding, but afterwards “repented,” and went (Matthew 21:29). Then the other son, who made a show of his obedience: “I go, sir,” but went not (Matthew 21:30).
The word translated “sir” in this place (Matthew 21:30) is elsewhere translated as ‘Lord’:
Jesus says, ‘Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of my Father which is in heaven’ (Matthew 7:21).
Well, which one did the will of his father? They could not deny it: the seemingly intractable one. Then came the shock: “the publicans and the harlots” are going into the kingdom of God before you, religious leaders (Matthew 21:31).
John came in “the way of righteousness” (Matthew 21:32) - which is the way of God - but the “chief priests and the elders of the people” (Matthew 21:23) did not believe him. However, “the publicans and the harlots” (Matthew 21:32) - representatives of all outsiders - did believe. And seeing this, the religious leaders still refused to repent.
There is still time for true repentance, and amendment of life: but in the meantime it is the doers of the word, not hearers (or even speakers) only (James 1:22) who are partaking of the spiritual fruits of the vineyard.
