Psalm 9:13-20, Numbers 22:21-31, Ephesians 5:1-14, Luke 11:14-28.
A). REASSURANCES FOR THE NEEDY.
Psalm 9:13-20.
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 DUMB DONKEY SPOKE.
Numbers 22:21-31.
After Israel’s defeat of the Amorites, who had once conquered lands belonging to Moab (cf. Numbers 21:26), the Moabites were terrified at the presence of the children of Israel (cf. Numbers 22:2-3). [They need not have been, because the LORD had expressly commanded Moses that Israel should not distress these descendants of Abraham’s nephew, Lot (cf. Deuteronomy 2:9).] Balak was king of the Moabites at this time, and he sent money for a respected soothsayer named Balaam, an Aramean (cf. Numbers 23:7), to come and curse Israel (cf. Numbers 22:4-7).
Balaam prevaricated and, pagan though he was, he sought the LORD’s will in this matter (cf. Numbers 22:8-11). God’s answer was clarion clear: ‘thou shalt not curse the people, for they are blessed’ (cf. Numbers 22:12). So Balaam initially refused to go to the king (cf. Numbers 22:13-14).
Balak repeated the request, offering even more money (cf. Numbers 22:15-17). Balaam emphasised that ‘I cannot go beyond the word of the LORD my God’ (cf. Numbers 22:18), but sought the LORD again (cf. Numbers 22:19) – perhaps in the hope that the LORD would yet allow him to curse Israel, and thereby be paid handsomely for it (cf. 2 Peter 2:15). On this occasion the LORD instructed the seer to go with the messengers to Balak; ‘but yet the word which I say unto thee, that shalt thou do’ (cf. Numbers 22:20).
As we enter into our text, Balaam is saddling his donkey and setting off (NUMBERS 22:21). Yet God’s permission does not amount to His approval of the intentions of the stubborn seer’s heart, and “God’s anger was kindled because he went” in such an attitude. Three times “the angel of the LORD” blocked the way, “his sword drawn in his hand;” three times the donkey avoided the angel, at great pain to her master (but thereby, unbeknown to him, saving Balaam’s life - cf. Numbers 22:33); and three times Balaam beat his donkey, with ever-increasing viciousness (NUMBERS 22:22-27).
Then, “the LORD opened the mouth” of the dumb donkey, who now spoke with man’s voice (NUMBERS 22:28-30), and ‘forbad the madness of the prophet’ (cf. 2 Peter 2:16). It is interesting that there are only two occasions when animals are said to speak in the Bible: the serpent spoke for Satan (cf. Genesis 3:1, Genesis 3:4-5), and was cursed for it (cf. Genesis 3:13-14); and Balaam’s donkey spoke for God.
Now “the LORD opened the eyes” of Balaam, so that the seer might see the angel. He fell flat on his face, perhaps out of reverence, but also out of fear that the angel would slay him (NUMBERS 22:31). Now the dumbfounded soothsayer, who had hoped to curse and earn a fortune, would speak only the blessings that the LORD put into his mouth.
Balaam was not a righteous man, and later ‘taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication’ (cf. Revelation 2:14). Neither did he ‘die the death of the righteous’ (cf. Numbers 23:10). Eventually he would, after all, die by the sword (cf. Joshua 13:22).
C). WAKEFUL WALKING IN LIGHT AND LOVE.
Ephesians 5:1-14.
I). Walking in Love and Light.
Ephesians 5:1-9.
When we are ‘imitators’ of God as ‘beloved children,’ we will ‘walk in love’ (agape) toward one another (cf. EPHESIANS 5:1-2). Our model of love is the Lord Jesus Christ, who ‘loved us and gave Himself for us.’ His love was a sacrificial love, and His sacrifice acceptable to God.
Now, love is not to be confused with lust: but mankind has turned the beautiful gift of God into something quite ugly (EPHESIANS 5:3-4). These kinds of covetous thoughts, coarse words, and unwholesome deeds rather represent the selfish and self-indulgent gratification of a life that ‘works all uncleanness with greediness’ (cf. Ephesians 4:19). But remember, ‘we have not so learned Christ’ (cf. Ephesians 4:20).
The Greek word for “fornication” gives rise to our English word, ‘pornography.’ The word that KJV translates “uncleanness” speaks of impurity. These arise from the “covetousness” that lies at the heart of the matter (cf. Exodus 20:17; Colossians 3:5).
The antidote to all this is the “giving of thanks” to God for His good gift, and using it appropriately (EPHESIANS 5:4). This is what is “becoming” of saints (EPHESIANS 5:3).
At this point, the Apostle reminds us of the line of demarcation that should exist between Christians and the world (EPHESIANS 5:5). “For this you know,” he says, and goes on to remind us that those whose habit and lifestyle is continually given over to sexual licence (for example) have no part in “the kingdom of Christ and of God” (cf. 1 Corinthians 6:9-10; Revelation 22:15; Revelation 21:8). Sin, any sin, is abhorrent to God, and He ‘expects better things’ of His children: ‘things that accompany salvation’ (cf. Hebrews 6:9).
Further, the wrath of God is against “the children of disobedience” (EPHESIANS 5:6). That is to say, those people who ‘walk according to the course of this world, according to the prince of the power of the air, the spirit that now works in the children of disobedience’ (cf. Ephesians 2:2). It is they, the ungodly, who are ‘like the chaff that the wind blows away;’ sinners who ‘shall not stand in the congregation of the righteous’ (cf. Psalm 1:4-5).
This is a truth that is denied by some, so “let no man deceive you” (EPHESIANS 5:6). God has only one way whereby He can forgive sin (cf. John 14:6; Acts 4:12). Outside of Christ there is no forgiveness; in Him alone can we say, ‘there is forgiveness with thee, that thou mayest be feared’ (cf. Psalm 130:4).
So, it is perfectly clear that it would be totally inappropriate for those who are citizens of the Lord’s kingdom to participate in the evil deeds of the disobedient (EPHESIANS 5:7). This does not mean that we totally shun the people, or else we would have to go out of this world, but that we avoid the evil (cf. John 17:15; 1 Corinthians 5:9-10).
Paul contrasts what we once were (darkness) with what we now are (light in the Lord), and instructs us to “walk as children of light” (EPHESIANS 5:8). If we live accordingly, and operate from the perspective of our native environment (the light), we will not be assimilated to the world around us. We are to walk IN the light (cf. 1 John 1:7), for the ‘fruit of the Spirit’ (cf. Galatians 5:22-23) IS the fruit of light (EPHESIANS 5:9).
II). Awake Thou Sleeper!
Ephesians 5:8-14.
a). Paul contrasts what believers once were (darkness) with what we now are (light in the Lord) (Ephesians 5:8).
i) We are to walk IN the light (1 John 1:7), for the ‘fruit of the Spirit’ (Galatians 5:22-23) IS the fruit of light (cf. Ephesians 5:9);
ii) We HAVE the light of life (John 8:12), because the promise was and is “Christ SHALL give you light” (Ephesians 5:14);
iii) We need to recognise that there is a sense in which we ARE the light (Matthew 5:14; Acts 13:47): We are “now light in the Lord” (Ephesians 5:8).
We are to live accordingly “as children of light” (Ephesians 5:8), operating from the perspective of our native environment (the light). This will inform both our style of life - “discerning what is acceptable to the Lord” (Ephesians 5:10); and the kind of company we keep - “having no fellowship with the unfruitful works of darkness” (Ephesians 5:11).
It is light that overcomes darkness, not vice versa (John 1:5): so we are not to be assimilated to the world around us, but rather to influence it for the better by living out our lives in “all goodness and righteousness and truth” (Ephesians 5:9).
LIVE by the light, and you will expose the darkness (Ephesians 5:11-12). This does not involve us self-righteously criticising others, but simply BEING WHO WE ARE: “light in the Lord” (Ephesians 5:8). It is possible that even the very darkness (which our souls once were) might yield to the intrusion of light (Ephesians 5:13).
b). Ephesians 5:14 might be translated: “Arouse, sleeper, and rise up from among the dead, and Christ will (shine upon, give light to, enlighten) you.”
i) Perhaps sleepers sleep because they are sleepy. Still, we have to arouse with the bugle call, the alarm clock that warns us not to be late. Get yourself up and off to work while you still have a job to go to.
ii) Perhaps the sleeper is sick. To such Jesus says, ‘ARISE, take up your bed and walk’ (John 5:8). At the word of Jesus, that which was broken is mended. Jesus subsequently went on to use the same verb of the Father ‘raising’ the dead (John 5:21).
iii) Perhaps we are just sick of life, sick of sin, sick of self. To such Jesus says, ‘Your sins are forgiven you’ (Matthew 9:2) - for which is easier to say, ‘Sins are forgiven you’ or ‘ARISE and walk’? (Matthew 9:5).
iv) The sleeper here in Ephesians 5:14 is envisaged as in a worse state than these: it is the sleep of death. This is literal physical death, as explained by Jesus (John 11:11-14) - but over this, too, Jesus has the last word: ‘I go that I may AWAKE him out of sleep.’ Jesus called Lazarus by name, ‘and he that was dead came forth’ (John 11:43-44).
v) There is still another, yet worse, kind of sleep. It is to be ‘dead in trespasses and sins’ (Ephesians 2:1). For such Christ is still standing outside the tomb of their life, just as surely as he stood outside the tomb of Lazarus: and still He graciously calls, “Awake, you sleeper!” (Ephesians 5:14). If we refuse, it is our own fault: and beyond this there is only the prospect of ‘the second death’ (Revelation 2:11; Revelation 20:14).
‘Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me’ (Revelation 3:20).
c). Ephesians 5:14 also resolves the tension between darkness and light which is thematic of Ephesians 5:8-14: “Christ shall give you light.”
i) This first calls us ‘out of darkness into His marvellous light’ (1 Peter 2:9).
ii) Then it informs us as we walk with Him: what shall I do, how am I to do it, how am I to understand this? Answer: “Christ shall give you light” (Ephesians 5:14).
D). SPIRITUAL BLINDNESS AND TRUE BLESSEDNESS.
Luke 11:14-28.
The spiritual blindness of the people opposed to Jesus is demonstrated in their reaction to His good works. Their refusal to hear His message is echoed in their speaking out against Him.
LUKE 11:14. A demon-possessed man, who was physically dumb, was brought to Jesus: and He healed him. The positive impression which our Lord was making upon the ordinary people of Israel was growing, as was the negative reaction of the religious leaders.
LUKE 11:15. Religious unbelief accused Jesus of being in league with the devil. “This fellow does not cast out demons except by Beelzebub, the ruler of demons.” The name Beelzebub translates, ‘Master of flies.’
No doubt the religious leaders were concerned about this country Rabbi, who was causing such a commotion. ‘What right had He?’ they reasoned. ‘He did not come from any of our schools. He must be casting out devils in league with the devils!’
In accusing Jesus, these people were in fact condemning themselves. They did not doubt that a miracle had truly happened, that the demons were cast out. But by calling the work of God by the name of the work of the devil, they were blaspheming the Holy Spirit.
LUKE 11:16. Others asked Him for a “sign from heaven.” What had the religious leaders just seen if not a sign, both of Jesus’ authority, and of the presence of the kingdom of God amongst them?
LUKE 11:17-18. “How can Satan cast out Satan?” asked Jesus in His first little parable. It is quite evident that a kingdom or a house that rises up against itself will ultimately fall. So if Satan is divided against himself, then he is at his end.
LUKE 11:19-20. Jesus explained that even their own exorcists would agree that demons are not cast out by demons, but by the power of God. This was the “finger of God,” the Spirit of God at work amongst them. The kingdom of God had come to them, yet they could not recognise it because it challenged their own religious authority.
LUKE 11:21-22. The second little parable looks at things from another angle. Jesus illustrates Satan as a strong man guarding his house. Now a stronger than he has come, and is in process of binding Satan, and spoiling his house.
LUKE 11:23. Jesus had come to bind Satan before destroying the evil one’s hold upon the kingdoms of the world. And whoever is not in favour of Jesus is His enemy!
LUKE 11:24-26. A person might not think themselves to be possessed of an evil spirit, but to be living our lives without Christ puts us in a similar plight. It is the very height of madness to rush into eternity without having found peace with God through the Lord Jesus Christ. All have sinned, and all sinners need repentance.
Repentance is a double-edged sword. On the one hand, it is a turning away from sin. On the other, it is turning to good. It is out with the old, in with the new.
Yet this is not just turning over a new leaf, amending our lives. To ‘cease to do evil’ and to ‘do good’ is impossible unless there is also a spiritual change: a spiritual emptying, and a spiritual infilling.
It is well that the demon is cast out: but when the demon goes, there is no native goodness to rebuild life, there is only a void. Unless that void is filled with God Himself, the demon will return with seven others worse than itself, and the patient will be rendered worse than before. Thankfully, in His mercy, the Lord not only casts out the evil, but gives us His Holy Spirit.
LUKE 11:27. A certain unnamed woman now pronounced a blessing upon the one who bore Jesus. Of course, when rightly understood, she was not wrong. After all, the angel Gabriel had told Mary, ‘blessed art thou among women’ (cf. Luke 1:28); and Mary herself humbly acknowledged, ‘henceforth all generations shall call me blessed’ (cf. Luke 1:48).
LUKE 11:28. However, Jesus’ response to this woman’s enthusiastic outburst was to announce that true blessedness rested not in a material relationship with Him, but in “hearing the word of God, and keeping it.” Which, incidentally, His mother Mary did.
