Psalm 9:10-20, Genesis 1:1-5, 1 Corinthians 9:24-27, Matthew 20:1-16.
A). THE RIGHTEOUS JUDGMENTS OF THE LORD.
Psalm 9:10-20.
This Psalm opens as a song of praise and rejoicing in the LORD (Psalm 9:1-2). The Psalmist is particularly thankful for the LORD’s support in the face of wicked enemies (Psalm 9:3-5). The LORD ‘sits in the throne judging right’ (Psalm 9:4); ‘prepares His throne for judgment’ (Psalm 9:7); ‘judges the world in righteousness,’ and ‘ministers judgment to the people in uprightness’ (Psalm 9:8). “The LORD is known by the judgment which He executes” (PSALM 9:16).
The name of the LORD is to be praised (Psalm 9:2), and those that trust in His name shall not be forsaken (PSALM 9:10). The ‘name’ of the heathen, however, is ‘put out for ever and ever’ (Psalm 9:5). The enemy may have destroyed cities, ‘and their memorial is perished with them. But the LORD shall endure for ever’ (Psalm 9:6-7).
PSALM 9:9-12 forms a doxology. The Psalmist counts himself as one of “the oppressed” (PSALM 9:9); “the humble” (PSALM 9:12); the “troubled” (PSALM 9:13); “the “needy” and “the poor” (PSALM 9:18). But against this litany of woes he is able to see the LORD as “a refuge for the oppressed, a refuge in times of trouble” (PSALM 9:9); he is able to “sing praises to the LORD” who dwells in Zion, and to testify to the people of His doings (PSALM 9:11); and he recognises that, when the LORD makes an inquest for the blood of His saints, He will “remember them, and not forget the cry of the humble” (PSALM 9:12).
A personal petition seems to appear in the text with a startling suddenness: “Have mercy upon me, O LORD: consider my trouble” (PSALM 9:13a). Yet even in the midst of this anguish, the Psalmist remembers past deliverances, and addresses his petition to the One “who lifts me up from the gates of death” (PSALM 9:13b). We should acknowledge with the prophet of old, that ‘hitherto hath the LORD helped us’ (cf. 1 Samuel 7:12), and base our petitions on that historical fact. ‘Great is thy faithfulness’ (cf. Lamentations 3:22-23)!
Furthermore, the Psalmist does not only ground his present petition in the remembrance of past blessings, but also in the prospect of future witness: “That I may show forth thy praise… I will rejoice in thy salvation” (PSALM 9:14).
One way in which the praise of the LORD is “shown forth” is by His providential dealings with the wicked. Inexplicably to human eyes, the LORD causes the heathen to sink down into the pit of their own making, and to trap their own foot in the net which they have hid (PSALM 9:15). Thus He ensnares the wicked “in the work of their own hands” (PSALM 9:16). It is like the wicked Haman being hanged on the gallows which he had built for the execution of the righteous Mordecai (cf. Esther 7:10).
Beyond these past judgments against “the heathen” and the “wicked” is the future judgment: “The wicked shall be turned into hell, and all the nations that forget God” (PSALM 9:17). There is no excuse for individual outward wickedness: but there are also whole nations that “forget” God.
The Psalmist reassures himself – and his readers – that however it may be for those who “forget” God’ yet “the needy shall not always be forgotten: the expectation of the poor shall not perish for ever” (PSALM 9:18). Jesus’ people may go through trials and tribulations, but their hope in the Lord is not in vain, and will not disappoint them.
Another petition arises out of this reassurance: “Arise, O LORD; let not man prevail: let the heathen be judged in thy sight” (PSALM 9:19). Powerful enemies, giants in the land, all these are nothing to the LORD. Men, after all, are just that: not gods but “men!” (PSALM 9:20). ‘If God be for us, who can be against us?’ (cf. Romans 8:31).
B). THE FIRST DAY.
Genesis 1:1-5.
GENESIS 1:1. “In the beginning” is a temporal expression; it pertains to time. In fact, here it refers to the beginning of time itself; but also to the beginning of Creation. This is the beginning of everything.
“In the beginning God.” Before time was, before the heavens and the earth, there was God. Not one God among many, but God alone. Not a positive force to counter an imaginary negative force, but only one God.
Yet the word translated “God,” (i.e. ‘Elohim’) is a plural word, suggesting a plurality of Persons within the Godhead. The “Spirit” (Genesis 1:2) and the ‘Word’ (Genesis 1:3; cf. John 1:1) will soon appear with “God” (Genesis 1:1), as the narrative unfolds. Later in the chapter we are even permitted to listen in on the holy conversation of the Triune God (cf. Genesis 1:26)!
“In the beginning God created the heaven and the earth.” This is a summary statement; but it also signifies “the beginning” of a process. Implicit in this statement is the fact that God created all things of nothing (cf. Colossians 1:16).
God is without beginning and without end, and is totally unrestricted by the bounds of time and space. ‘He was, and is, and is to come’ (cf. Revelation 1:8), and ‘declares the end from the beginning’ (cf. Isaiah 46:10).
GENESIS 1:2. At this stage of the process “the earth” was “without form and void.” It was an empty wasteland, lacking order and shape. It was also “dark” and gloomy, and impenetrably “deep.”
But the empty wasteland and the dark depths are not without the presence of God: “the Spirit of God moved upon the face of the waters.” The picture is as of the eagle ‘fluttering’ over her young (cf. Deuteronomy 32:11). It is, after all, the Spirit who gives life (cf. Job 33:4).
GENESIS 1:3. We now discover that our God is the speaking God: “And God said.” We next learn what God said: “Let there be light.” Then we see the inevitable fulfilment of His command: “and there was light.”
GENESIS 1:4. Next we see God’s approval of what He has done: “God saw the light, that it was good.” Then we read of the separation of the light from the darkness.
GENESIS 1:5. Next God names what He has made: “and God called the light Day, and the darkness He called Night.” And the day is rounded off: “And the evening and the morning were the first day.” [Interestingly, it was not until Day 4 that the sun, moon and stars were created (cf. Genesis 1:16).]
GENESIS 1:3-5 serves as a template for the remaining days of Creation.
So we have seen our God as the eternal God, the only God, the Creator of the heavens and the earth (GENESIS 1:1); the Triune God (GENESIS 1:1-3); the present God (GENESIS 1:2); and the speaking God (GENESIS 1:3) who orders all things (GENESIS 1:3-5). And all this in the first five verses of the Bible!
C). TRAINING AND TEAMWORK.
1 Corinthians 9:24-27.
The Apostle Paul, as every good minister of Christ, was willing to become “all things to all men” (1 Corinthians 9:22), that they might be SAVED by Christ.
Now Paul did all this for the gospel. It was an unselfish act, but would have its reward in the harvest of souls to, not Paul, but to our Lord Jesus Christ. The Apostle looked forward to enjoying the fruits of his labour with those who had been the recipients of his labour (1 Corinthians 9:23) - not only in the hereafter, but in the here and now (cf. Psalm 126:5-6).
Paul’s desire was to be a co-participant - a team-member - in the service of the gospel (1 Corinthians 9:23). The Apostle’s fear was not that he might somehow ‘lose’ his salvation - which is impossible - but that, if he failed in his service he might be dropped from the team (1 Corinthians 9:27)!
Our Christian service often involves teamwork. Those of us who minister, do not minister alone: we each have our part to play, on God’s team. Occasionally, and always with good reason, the Lord will drop us from our specific team: but He will NEVER cancel our salvation (Romans 8:29-30).
Paul draws a familiar illustration from the Isthmian Games in Corinth. Many of his early readers would have been familiar with the sight of athletes getting into form for the big competitions. Running around the block; sparring in the boxing ring; pummelling their bodies (1 Corinthians 9:24-27).
It is important to recognise that even what we may deem individual sports (e.g. running, boxing), are sometimes participated in by TEAMS of athletes.
I once entered the 5,000 metres footrace - for my Division - in our annual Sports Day at Sea School. Now I made ‘a good finish’ (the timekeeper told me), ALMOST overtaking the boy in front of me on the last lap. But I still came in LAST.
However, my Divisional Officer remained at the trackside to see me through to the end. No doubt he was relieved that - unlike some others, who had dropped out - at least I HAD FINISHED THE RACE. Which earned at least one point for my Division!
Now only one boy won that race, but every one of us was obliged to run as if WE expected the prize (1 Corinthians 9:24). The difference which I perceive, when talking about the Christian ‘race’ - is that we are all winners! Or, to put it another way, we each have our own individual race to run, and must strive towards it (Philippians 3:13-14).
Now, as we run this race, we must do so as those striving for a prize. It is not, after all, about coming in first: I still won a point for my team. It is about FINISHING THE COURSE, and attaining the crown of righteousness which awaits us all (2 Timothy 4:7-8).
We must nevertheless learn from the athlete. The competitor’s temporal (and sometimes temporary) temperance strives for a perishable crown - withered celery, no less, at the Isthmian Games in Corinth. But OUR temperance strives for an incorruptible crown, that will last for eternity (1 Corinthians 9:25).
There is nothing uncertain about our victory (1 Corinthians 9:26) - it is already ours in Christ Jesus (cf. 1 Corinthians 15:57). Rather than flailing about in the air, we must ‘fight the good fight for the true faith, and lay hold upon the eternal life to which God has called’ us (1 Timothy 6:12). And to this end we must discipline our bodies (1 Corinthians 9:27).
D). 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 don’t 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 wasn’t 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.
