Psalm 107:13-22, 2 Kings 4:1-17, Romans 12:6-16a, John 2:1-11.
A). SIN AND DELIVERANCE.
Psalm 107:13-22.
This reading begins and ends with a “crying out” to the LORD, His deliverance, and a call to praise.
In the first of the two examples here, the petitioners were portrayed as people who were held fast with iron chains in the darkest deepest dungeon, ‘in the shadow of death’ (cf. Psalm 107:10). It was their own fault that they were there (cf. Psalm 107:11)! ‘And there was none to help’ (cf. Psalm 107:12)!
“Then,” as our present reading begins, “they cried unto the LORD in their trouble, and He saved them out of their distresses” (PSALM 107:13). The answer to their prayer was an undeserved deliverance “out of darkness and the shadow of death” (PSALM 107:14a). The light of the Gospel broke into our lives, and we beheld the glory of God ‘in the face of Jesus Christ’ (cf. 2 Corinthians 4:6).
And “He brake their bands in sunder” (PSALM 107:14b). He sets us free from the condemnation of the law (cf. Romans 8:1). We are set free from the guilt of our sin by the sacrifice of Jesus. Sin has no more dominion over us (cf. Romans 6:14).
The refrain of this Psalm is to “praise the LORD for His goodness, and for His wonderful works to the children of men (literally, children of Adam)” (PSALM 107:15). He has literally “shattered” the gates of brass and broken the iron bars of our captivity asunder (PSALM 107:16).
As we come to our next word picture (PSALM 107:17-22), one strong contender for its Old Testament background is Numbers 21:4-9. There the complaint of the people of Israel was, ‘no food and no water, and our soul loathes this worthless bread’ (cf. Numbers 21:5). What an attitude to God’s gracious and miraculous provision!
The indictment against such “fools” (PSALM 107:17), is that “their soul abhorred all manner of food” (PSALM 107:18). The response of the LORD to “their transgression, and to their iniquities” is to send “affliction” (PSALM 107:17), causing them to “draw near to the gates of death” (PSALM 107:18). In the example we have cited, this took the form of a plague of fiery serpents, which ‘bit the people and caused many of the people of Israel to die’ (cf. Numbers 21:6).
But then the people asked Moses to pray for them (cf. Numbers 21:7). This could correspond to their “cry unto the LORD in their trouble” (PSALM 107:19). Not only did the LORD come up with a scheme to relieve their present distress (the serpent on a pole, cf. Numbers 21:8-9), but also a picture of a much grander scheme, for a more universal salvation, with Christ on the Cross at its centre (cf. John 3:14-17).
Not all afflictions come as a direct result of some specific sin - but some do. Whichever way, when we are afflicted, the only one way to turn is to God Himself, through the Lord Jesus Christ. “Then He saved them from their distresses. He sent His word, and healed them, and delivered them from their destructions” (PSALM 107:19-20). ‘And so, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived’ (cf. Numbers 21:9).
We conclude our little picture with a call to those who have been thus redeemed, by the blood of the Lamb (cf. 1 Peter 1:18-19), to “praise the LORD for His goodness, and for His wonderful works to the children of men (literally, children of Adam)” (PSALM 107:21). This is something of a refrain throughout this Psalm.
“And let them sacrifice the sacrifices of thanksgiving and tell of His deeds with songs of joy” (PSALM 107:22). Telling of his deeds is a joy, but sometimes our telling of our testimony is sacrificial. However, we must share the good news: “His mercy” DOES “endure forever” (cf. Psalm 107:1).
B). THE WIDOW AND THE GREAT WOMAN.
2 Kings 4:1-17.
These accounts show Elisha to be a worthy successor to Elijah, and his miracles anticipate the compassionate ministry of Jesus.
1. The Widow.
We are confronted first with “a woman of the wives of the sons of the prophets” (2 KINGS 4:1), who cried out to Elisha concerning the sudden destitution which had befallen her and her two sons upon the death of her husband. She reminds Elisha that her husband “did fear the LORD” - so that whatever debt he may have left was not due to any wrongdoing on his part. However, the creditor was at the door, ready to take her two sons away from her as “bondmen.”
Now, such practice was allowed in Israel, as in other parts of the world. Israel, however, had the most compassionate laws to alleviate such a dreadful circumstance. After all, why should one Israelite be enslaved by another when the LORD had delivered ALL the Israelites out of bondage in Egypt (cf. Leviticus 25:39-43)?
The problem for the widow would be that the taking away of her sons would also leave her alone and vulnerable. She knew better than to seek help from the courts of the land, but sought rather to the LORD through His prophet.
Elisha immediately stressed his own inability to help the widow, but courteously and kindly suggested a solution:
“What have you in the house?” (2 KINGS 4:2a). “Nothing but a pot of oil” (2 KINGS 4:2b) seemed too small and insignificant to be even worth mentioning: but sometimes the LORD uses ordinary things in an extraordinary way in order to involve us in His answer to our prayers.
In obedience to Elisha’s “borrow not a few” vessels (2 KINGS 4:3), and as an act of trust in the LORD, the woman and her sons became fully engaged in the borrowing of jars and pouring of oil (2 KINGS 4:4-6). The neighbours were also very obliging. The oil only stopped when they ran out of vessels.
“Sell the oil,” instructed Elisha (2 KINGS 4:7). The debt was paid, and there was enough money left over for the widow and her children to live off the rest. The present crisis was resolved, and the foreseeable future catered for.
2. The Great Woman.
In his peripatetic ministry, Elisha would often pass through Shunem. A “great woman” dwelling there constrained him to eat bread whenever he was passing that way (2 KINGS 4:8). She perceived that Elisha was “an holy man of God,” and suggested to her husband that they build and furnish a private room on their property where he might sleep, pray, study and meditate whenever he passed that way (2 KINGS 4:9-10).
One day, as he rested in his chamber, Elisha asked Gehazi his servant to call the Shunammite, and ask her what they might do for her in return for her hospitality. Did she wish him to speak to the king or to the captain of the host on her behalf? But she declined the offer, being content with the life she now led amongst her own people (2 KINGS 4:11-13).
So Elisha asked Gehazi what was to be done for her, and Gehazi pointed out that she was childless, and that her husband was old (2 KINGS 4:14). Without children they would have no-one to inherit their property and wealth.
This is one of several instances of childlessness in the Bible, each with its own miraculous resolution. Abraham and Sarah (cf. Romans 4:19). Isaac and Rebekah (cf. Genesis 25:21). Jacob and Rachel (cf. Genesis 29:31, Genesis 30:22-23). The parents of Samson (cf. Judges 13:2-3). Elkanah and Hannah (cf. 1 Samuel 1:2, 1 Samuel 1:19-20). The “great woman” and her husband (2 KINGS 4:14-16). Zacharias and Elizabeth (cf. Luke 1:13, Luke 1:18-20). All fulfilled in their season.
When Elisha announced to the woman that she would bear a son, she was at first incredulous. She even scolded Elisha, thinking how unbecoming of a “man of God” to tease her in this way (2 KINGS 4:16). But Elisha was not mocking, but sincere.
The prophecy was fulfilled at the exact time that Elisha had predicted (2 KINGS 4:17).
C). THE USE OF GIFTS.
Romans 12:6-16a.
ROMANS 12:6. Within the church, and for the church, we each have “gifts differing according to the grace that is given to us” (cf. 1 Corinthians 7:7). These are to be used for the benefit of the whole body (1 Corinthians 12:7; 1 Peter 4:10-11).
“Whether prophecy, according to the analogy of THE faith.” Note the definite article. If somebody seems to have a direct word from the Lord into a particular situation, this must be weighed against the Bible (cf. 1 Corinthians 12:3; 1 Corinthians 14:29; 1 Thessalonians 5:19-22; 1 John 4:1).
ROMANS 12:7-8. The rest of this short list is written in short sharp statements:
“Or service, in service; or he that teaches, in teaching; or that exhorts, in exhortation; he that imparts, in simplicity; he that takes the lead, with diligence; he that shows mercy, with cheerfulness.”
“Service” or “ministry” is the same word both for the new order of deacons, and for the ministry of the Word (cf. Acts 6:1-4; cf. 1 Corinthians 12:5).
“Teaching” requires study and preparation, learning how to expound the Word, etc.
“Exhortation” may involve public speaking, but also one-to-one counselling or encouraging, etc. Barnabas was known as ‘the son of consolation’ (cf. Acts 4:36; Acts 9:26-27).
“He that imparts” refers to a giver. This must be done with “simplicity” (cf. Matthew 6:2-4), with generosity, without grudging (cf. 2 Corinthians 9:7), and without an ulterior motive.
“He that takes the lead, with diligence” (cf. 1 Thessalonians 5:12; 1 Timothy 5:17). Those who are appointed to positions of leadership in the Church should have already displayed that ability within the home (cf. 1 Timothy 3:4-5; 1 Timothy 3:12).
“He that shows mercy, with cheerfulness.” The face says it all. The Lord is not patronising, or grudging in His mercy towards us, so we should not be like that with others.
In other words, whatever you do, do it well, and do it wholeheartedly as to the Lord.
In Greek, the first clause of ROMANS 12:9 has no verb, so could literally be rendered “love without hypocrisy” or “love unfeigned”. So far in Romans, ‘agape’ has spoken of the love of God toward us (cf. Romans 5:5; Romans 5:8; Romans 8:35; Romans 8:39). But now it is like a title for a song relating to our Christian exercise of agape love (ROMANS 12:9-13), similar to the ode to love in 1 Corinthians 13:4-8.
Love is “abhorring evil; cleaving to that which is good” (ROMANS 12:9b). The word for “abhor” speaks of someone throwing their hands up in horror and turning away from something detestable. Thus, Christian love ‘hates’ that which is evil (cf. Psalm 97:10!) Just as strong - if not stronger - is the word for “cleave”: Christian love so strongly adheres to good that you might say it is ‘welded’ or ‘glued’ to good!
“In ‘brotherly love’ towards one another ‘kindly affectioned’” (ROMANS 12:10a). This introduces two more love words, and both words are familial. The “affection” spoken of is like the natural tender affection that should exist between family members: after all, we are brethren, and all children of the same heavenly Father (cf. Psalm 133:1)!
“In honour preferring one another” (ROMANS 12:10b). This can be illustrated by the custom of moving ahead of someone to hold the door open for them and letting them pass through first. But that is simply good manners. Within true Christian community it is ‘EACH esteeming EACH OTHER better than themselves’ (cf. Philippians 2:3), and acting accordingly.
Two or three verses back, the Apostle spoke of rulers ruling with ‘diligence’ (cf. ROMANS 12:8). The same noun now makes a second appearance, but this time KJV translates it as ‘business’: “Not slothful in business” (ROMANS 12:11a). For the sake of both clarity and consistency, I prefer to literally render this: “In diligence, not slothful”. This is agape love in action!
This is not so much about workplace ethics; nor even ‘busyness’ in the sense of scurrying about multi-tasking: but rather about fervour in our Christian service: “in Spirit, fervent” (ROMANS 12:11b). Far from quenching the Spirit (cf. 1 Thessalonians 5:19), Christian love fans the flame and ‘stirs up the gift’ within each one of us (cf. 2 Timothy 1:6).
And overarching all this, Christian love is not slothful but zealous in “serving the Lord” (Romans 12:11c). We are not our own, we are ‘bought with a price’ (cf. 1 Corinthians 6:19-20). Christian service is service of Him. He is watching over us, and we honour Him.
“In hope, rejoicing” (ROMANS 12:12a; cf. Romans 5:2). This hope is not nebulous, but is based in the expectation of the Lord’s return (cf. Titus 2:13). It is the confidence that the Lord will complete that which He has begun (cf. Philippians 1:6). The rejoicing is not effervescent, but abiding joy, based in that reality: as such it overrides circumstances (cf. Philippians 4:4).
“In tribulation, enduring” (ROMANS 12:12b). Tribulation speaks of crushing, pressure, distressing circumstances. According to Jesus, we should expect it (cf. John 16:33). With an eye to the hope, Christian love is patient in tribulation (cf. 2 Corinthians 4:17-18).
“In prayer, persevering” (ROMANS 12:12c) It is in light of this same hope that Christian love is found ‘steadfastly continuing’ in prayer. In other words, in all circumstances of life, God’s people are in conversation with Him. It is a personal relationship, and for each one of us He is near. Sometimes prayer is wrestling (cf. Colossians 4:12). It is a major part of our armoury (Ephesians 6:18-19). And because of what Jesus has done, we have access to boldly approach the throne of grace (cf. Hebrews 4:14-16).
“Distributing to the necessity of saints” (ROMANS 12:13a). The word translated “distributing” speaks of entering into fellowship with their need, partnering with them in it. We are talking here of fellow believers, all of whom are ‘set apart’ by God (cf. Romans 1:7), fellow-members of ‘the household of faith’ (cf. Galatians 6:10). This kind of stewardship is illustrated in Romans 15:25-26. We are also, incidentally, talking about “needs” not greed!
“Given to hospitality” (ROMANS 12:13b). Christian love is actively ‘pursuing’ (as the word is) hospitality (cf. Hebrews 13:2). “Hospitality” is literally ‘love of strangers’. Again, the context is within the faith (cf. 1 Timothy 3:2; 3 John 1:5-7), and not without discernment (cf. 2 John 1:10-11).
ROMANS 12:14. The positive imperative is to “bless” those who persecute us. This is similar to the teaching of Jesus (cf. Matthew 5:44; Luke 6:27-28). The supreme example is that of Jesus Himself (cf. 1 Peter 2:21-23). This partly involved Jesus praying for His persecutors (Luke 23:34); an example followed by the church’s first martyr, Stephen (cf. Acts 7:60).
The negative imperative is “curse not.” This does not just mean, ‘do not swear’, although it may include that, but it is rather a warning against a tit-for-tat vindictiveness (cf. 1 Thessalonians 5:15; 1 Peter 3:9). Jesus warned James and John against such an attitude (cf. Luke 9:51-56).
ROMANS 12:15. “Rejoice with rejoicing ones, and weep with weeping ones.” Elizabeth’s friends and relatives rejoiced with her (cf. Luke 1:58). Jesus wept with Mary of Bethany and her companions (John 11:33-35).
Going back to the analogy of the church as the body of Christ (cf. Romans 12:4-5), Paul says elsewhere: ‘If one member suffer, all the members suffer; if one member be glorified, all the members rejoice’ (cf.1 Corinthians 12:26). This is what we might call the empathy of the body (cf. Hebrews 13:3).
ROMANS 12:16a. “The same thing toward one another minding, not high things minding.” By my count, this is the sixth and seventh reference to the mind in this chapter (cf. Romans 12:2; Romans 12:3). It is, after all, all about mind-set (cf. Romans 8:5). Not that we are all clones, thinking exactly the same thing as one another on EVERY topic. There is unity in diversity, creating HARMONY rather than dissonance (cf. Romans 15:5). We are ‘likeminded’ in the basics of the faith, ‘of one accord’ and ‘of one mind’ (Philippians 2:2).
“Not high things minding, but with the lowly going along.” There is a warning against having ‘respect of persons’ in James 2:1-4. There is no respect of persons with God (cf. Acts 10:34; Romans 2:11), so we too should be without partiality.
D). NEW WINE WITH JESUS.
John 2:1-11.
“And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there”” (John 2:1).
It was “the third day” after Jesus’ conversation with Nathanael, which is recorded at the end of the previous chapter. Nathanael was, incidentally, ‘of Cana in Galilee’ (cf. John 21:2). “The mother of Jesus” seems to have been involved with the arrangements of this feast, since she later so readily gave instructions to the servants (John 2:5).
1. Jesus Was Called to a Marriage (John 2:2-5).
It is important for a couple to call upon the name of Jesus on their wedding day, but also throughout their married life. The disciples of Jesus were also called to the feast (John 2:2). The mother of Jesus was already present, and she approached Jesus with a dilemma.
Sometimes the celebrations could go on for as long as a week, but it reflected badly on the bridegroom if the wine ran out. Mary’s request consisted in a mere statement of the facts as she saw them: “They have no wine” (John 2:3). Prayer should be like this, laying out our needs rather than our demands. This is true intercession.
The response of Jesus to His mother may at first seem quite shocking, but “Woman” (John 2:4a) was not so much a term of reproach as a term of endearment. It was echoed in a tender moment in the midst of the anguish of the Cross (cf. “Woman behold thy son,” in John 19:26-27).
At first Jesus delayed in His answer to this prayer, for His “hour” of self-offering was “not yet come” (John 2:4b). Mary, however, gave expression to her faith by instructing the servants to “do whatever He tells you” (John 2:5) - an exhortation we would all do well to heed.
2. The Best Wine Last (John 2:6-10).
The stone jars so ready to hand (John 2:6) were usually used for ceremonial cleansing in accordance with the tradition of the elders (cf. Mark 7:3). These things were about to pass away. Purification by water was all very well, but Jesus was soon to usher in a more thorough cleansing through His own blood shed upon the Cross.
It must have seemed strange to the servants to be told to fill the jars with water, draw out, and bear it to the master-of-ceremonies (John 2:7-8). Sometimes the answers to our prayers, miraculous or otherwise, come by means of clear-cut commands. Don’t expect answered prayer if you are not willing to obey!
The first indication of the transformation was when the servants obediently bore the water-made-wine to the governor of the feast (John 2:9-10). We can understand the sign when we realise that in Christ we have a new covenant, a more perfect sacrifice, the prospect of the passing of old things and the ushering in of new. The best wine was kept to the last: the law was fulfilled in Jesus (cf. Matthew 5:17).
Miracles, or “signs,” are not an end in themselves, but do demand a response. It is on account of the consequent manifestation of Jesus’ glory that the disciples were willing to put their trust in Him (John 2:11). We must do likewise.
