1 Kings 18:20-39, Psalm 96:1-13, 1 Kings 8:22-23, 1 Kings 8:41-43, Psalm 96:1-9, Galatians 1:1-12, Luke 7:1-10.
A). THE CONTEST ON MOUNT CARMEL.
1 Kings 18:20-39.
The prophet Elijah is nothing if not bold in his confrontation with King Ahab. The king accused Elijah of being “he that troubles Israel” (1 Kings 18:17). The prophet’s retort was rather to accuse Ahab and his family of troubling Israel, as they had forsaken the commandments of the LORD and were following Baal (1 Kings 18:18). Now it was time to have it out, between the LORD, and the supposed ‘god’ of storm and fire (1 Kings 18:19).
Ahab took up the challenge, and gathered the children of Israel, along with 450 prophets of Baal and Queen Jezebel’s 400 ‘prophets of the groves’ (1 Kings 18:20). The presence of the people is significant, as it was not only the king who was guilty of syncretism. The LORD had an argument to settle with His own people, (not with outsiders, so the absence of the queen is also significant): ‘Judgment begins at the house of God’ (1 Peter 4:17).
Now Elijah addresses not the king, not the ‘prophets’, but “all the people” (1 Kings 18:21). “How long do you halt” indicates the prevarications of indecisive travellers dithering at a fork in the road, unable to decide which way to go. Dancing between the alternatives, they appear to limp, like Saul’s crippled son (2 Samuel 4:4).
[The same word is used of the Baal prophets dancing and prancing, and leaping upon the altar (1 Kings 18:26). This stands in stark contrast to David’s ‘leaping and dancing before the LORD’, which his wife so despised (2 Samuel 6:16); and to the healed lame man’s entering into the Temple ‘walking, and leaping, and praising God’ (Acts 3:8).]
The words translated “limp” and “between two opinions” may be a deliberate word-play. “Opinions” are crutches upon which we depend. How can we possibly depend upon two crutches of such unequal length?
The challenge to the people is like that of Joshua - and on that occasion the people were ready enough to respond (Joshua 24:15-18). Elijah, however, found himself confronted by a stony silence, not unknown to those who preach in a hostile religious environment: “they answered him not a word” (1 Kings 18:21).
Despite the efforts of Obadiah (1 Kings 18:3-4), Elijah felt that he was the only one who was really contending for the LORD (1 Kings 18:22). [This same frame of mind would trouble Elijah later, when he fled from Jezebel (1 Kings 19:10; 1 Kings 19:14). Which is a whole other sermon!]
Elijah laid out the terms of his challenge before the people (1 Kings 18:23-24). In sporting terms, it was surely a ‘home’ fixture for Baal, since his were (supposedly) the arrows that brought forth lightning? As the contest continued, Elijah fearlessly stacked the natural odds against his cause (1 Kings 18:33-35), so that the people would know that the LORD is indeed God (1 Kings 18:37; 1 Kings 18:39)!
The whole Elijah cycle began with the prophet audaciously announcing that there would be no rain, except at his word (1 Kings 17:1). In the present passage we read that the people “answered not a word” (1 Kings 18:21). But when Elijah spoke out the terms of the challenge it was “Well spoken!” (1 Kings 18:24).
The silence of Baal: “no voice, nor any that answered” (1 Kings 18:26), takes up this same motif. The Baal prophets “cried aloud” (1 Kings 18:28), and shed their own blood, but all to no avail.
In Mendelssohn's oratorio called ‘Elijah’, much is made of the supposed Baal worship. This has been criticised, but it is the composer’s way of setting the contrast with first Elijah’s mocking (1 Kings 18:27), and then with the calmness and confidence of Elijah’s one-off prayer (1 Kings 18:36-37).
And the LORD was the One who answered, with fire (1 Kings 18:38)!
There are no doubt many temptations to compromise with the world around us in our own day and age. Idolatry comes in many forms, and tolerance is one thing, but syncretism is inadmissible. “There is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).
“And when all the people saw it, they fell on their faces: and they said, The LORD, He is the God; the LORD, He is the God” (1 Kings 18:39)!
B). THE GREATER CANTATA.
Psalm 96:1-13.
Psalms 93-100 are sometimes known as the “enthronement” Psalms. Yet this is not the enthronement of any earthly king (Psalm 93:1; Psalm 97:1; Psalm 99:1). Many of the words of this particular Psalm (Psalm 96) make their first appearance at the instalment of the Ark of the Covenant, the symbol of the presence of the LORD, in Jerusalem (1 Chronicles 16:23-33).
1. Creation.
The Psalmist exhorts the earth to sing a new song to the LORD (Psalm 96:1). What is that new song? It is an acknowledgement that “the LORD reigns” (Psalm 96:10).
That acknowledgement is based retrospectively in the realities of the creation (Psalm 96:5), to which the heavens already testify (Psalm 19:1-3). It is based in our present salvation (Psalm 96:2). And it is based in the anticipation of the coming of the LORD to judge the earth (Psalm 96:13).
Man has plunged the earth into chaos through sin (Genesis 3:17-19). Significantly, then, it is the creation which groans for deliverance (Romans 8:19-22). The Psalmist exhorts the creation to praise in faith - rather than waiting for favourable circumstances - and creation ultimately rejoices (Psalm 96:11-12).
The earth is instructed to declare the glory of the LORD to the nations, and His wonders among all peoples (Psalm 96:3). The fulfilment of this command is what leaves men - even those who have never heard of our Lord Jesus Christ -without excuse (Romans 1:18-20). What an incentive to the church to join creation in the task of evangelism (Romans 10:14-15)!
2. The Glory of the LORD.
The Psalmist declares the greatness of the LORD (Psalm 96:4). He is to be revered above all other “gods” because the so-called “gods” of the peoples are nothing but dumb idols (Psalm 96:5). It is the LORD who made the heavens (this is still being addressed to the earth): and He alone is attended by the attributes of Honour and Majesty, Strength and Beauty (Psalm 96:6).
The Psalmist exhorts all families of the peoples, all clans, to ascribe to the LORD the glory and honour due to His name (Psalm 96:7-8). This was perhaps partially fulfilled when the Gospel went forth from Jerusalem after Pentecost (Acts 1:8), but the prophets envisage all nations one day coming to Jerusalem to worship the LORD (Isaiah 2:2-3; Micah 4:1-2; Zechariah 14:16). The earth is again exhorted to worship the LORD, this time in the splendour of His holiness (Psalm 96:9).
3. The Righteous Judgment of the LORD.
We have already noticed that the central message of this Psalm, as with all the enthronement Psalms, is that “the LORD reigns” (Psalm 96:10). It is He who has established the earth (cf. Psalm 93:1), and it is He who is coming in judgement of the children of men (Acts 17:30-31). Finally, the heavens and the seas, and the fields and the trees, join the earth in their joyful song of praise (Psalm 96:11-12) - and all because of the true and righteous judgement of our God (Psalm 96:13 - cf. Revelation 19:1-2).
4. Worship Changes Things.
When Paul and Silas were wrongfully imprisoned in Philippi - beaten and bruised for preaching the gospel - we do not read that they complained and murmured, but that at midnight they prayed and sang praises to God. This is in keeping with Paul’s own teaching (Philippians 4:4). Then there was an earthquake and, to cut a long story short, their fortitude helped bring the keeper of the prison from the brink of suicide into the joy of the Lord (Acts 16:25-34).
As we leave the joyful sound of Creation’s harmonious praise, we are reminded that worship changes things.
C). GOD’S COVENANT FOR ALL.
1 Kings 8:22-23, 1 Kings 8:41-43.
Solomon stood before the altar of the LORD in the presence of the people, and spread forth his hands toward heaven (1 KINGS 8:22). The King then uttered his all-encompassing prayer of dedication of the Jerusalem Temple, which occupies much of the remainder of this chapter. Then he blessed the people (cf. 1 Kings 8:55), before dismissing them (cf. 1 Kings 8:66).
As we enter into the prayer, the posture is significant. To bless the people Solomon had faced the congregation, but now to pray he lifted up his hands towards heaven. The audience was no longer the people, although the people could no doubt hear what he was saying, but the prayer was addressed to the LORD.
The prayer consisted first in praise, then in acknowledgement of God’s covenant faithfulness (1 KINGS 8:23). We might suggest that the first petition of the whole prayer was that the LORD would continue His covenant faithfulness (1 Kings 8:25-26). However, Solomon was immediately aware that the God whom we worship cannot be confined to any building of man’s making (1 Kings 8:27)!
Solomon next made several major petitions, outlining different situations in which people might legitimately pray to the LORD. However, these are not only for Israel, but also have an evangelistic emphasis (1 KINGS 8:41-43). The inclusion of the “stranger” has always been on the agenda (cf. Genesis 12:2-3).
There was no doubt that the great name of the LORD would become known, even among the Gentiles, and, argued Solomon, if they should happen to “pray towards this house; hear thou in heaven thy dwelling place and do according to all that the stranger asks: THAT ALL THE PEOPLE OF THE EARTH MAY KNOW THY NAME” (1 Kings 8:42-43).
Now, how do we come to know the LORD in this personal way? It is only through our Lord Jesus Christ, a greater than Solomon (cf. Matthew 12:42) who also declared Himself to be ‘greater than the Temple’ (cf. Matthew 12:6). The earthly Temple was only ever temporary, as implied in Jesus’ words to the disciples as He left the Temple for the last time (cf. Matthew 24:1-2).
Jesus did not come to abolish the sacrificial system, but to fulfil it, and to offer Himself as the supreme and final sacrifice for sin (cf. Hebrews 9:25-26). When Jesus’ work upon the Cross was finished, the veil in the Temple was rent in two, from the top to the bottom (cf. Matthew 27:51). Although the Temple rituals continued for a transitional period, the need for sacrifice had been met in His death. He is none other than the One who inhabits the Temple (cf. Matthew 23:21) - for who else could be greater than the Temple?
Finally, we do have a sequel to Solomon’s prayer. The LORD appeared to Solomon by night, and told him, ‘If My people, who are called by My Name, shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land’ (cf. 2 Chronicles 7:14). LORD, hear our prayer; and let our cry come unto thee!
D). PRAISE TO GOD.
Psalm 96:1-9.
1. Creation.
The Psalmist exhorts the earth to sing a new song to the LORD (PSALM 96:1). What is that new song? It is an acknowledgement that ‘the LORD reigns’ (cf. Psalm 96:10).
That acknowledgement is based retrospectively in the realities of the creation (PSALM 96:5), to which the heavens already testify (cf. Psalm 19:1-3). It is based in our present salvation (PSALM 96:2).
The earth is instructed to declare the glory of the LORD to the nations, and His wonders among all peoples (PSALM 96:3). The fulfilment of this command is what leaves men - even those who have never heard of our Lord Jesus Christ -without excuse (cf. Romans 1:18-20). What an incentive to the church to join creation in the task of evangelism (cf. Romans 10:14-15)!
2. The glory of the LORD.
The Psalmist declares the greatness of the LORD (PSALM 96:4). He is to be revered above all other “gods” because the so-called “gods” of the peoples are nothing but dumb idols (PSALM 96:5). It is the LORD who made the heavens (this is still being addressed to the earth): and He alone is attended by the attributes of Honour and Majesty, Strength and Beauty (PSALM 96:6).
The Psalmist exhorts all families of the peoples, all clans, to ascribe to the LORD the glory and honour due to His name (PSALM 96:7-8). This was perhaps partially fulfilled when the Gospel went forth from Jerusalem after Pentecost (cf. Acts 1:8), but the prophets envisage all nations one day coming to Jerusalem to worship the LORD (cf. Isaiah 2:2-3; Micah 4:1-2; Zechariah 14:16). The earth is again exhorted to worship the LORD, this time in the splendour of His holiness (PSALM 96:9).
E). NO OTHER GOSPEL.
Galatians 1:1-12.
From the outset, the tone of the Apostle Paul’s letter to “the churches of Galatia” (Galatians 1:2b) is one of disappointment. The opening signature “Paul, an apostle” is immediately followed by a negative assertion - “not from men nor through man”; and a positive assertion - “but through Jesus Christ, and God the Father, who raised Him from the dead” (Galatians 1:1). This raises a flag on the fact that Paul’s apostleship has been under attack: which is why it is only after he has thus asserted his credentials that he then mentions “the brethren who are with me” (Galatians 1:2a).
The oneness of the Father and the Son in the commissioning of Paul is immediately apparent. In contrast to the “from men” and “through man”, there is just one preposition for “THROUGH Jesus Christ, and God the Father” (Galatians 1:1). Elsewhere we see that Paul is “an apostle of Jesus Christ by the will of God” (e.g. Ephesians 1:1); and that he was commissioned as the Apostle to the Gentiles by none other than the risen Lord Jesus (cf. Acts 26:12-18).
The blessing which follows, again under one preposition, is “Grace to you and peace FROM God the Father and our Lord Jesus Christ” (Galatians 1:3). The gospel is God’s free favour bestowed upon undeserving men (Ephesians 2:8). The very essence of the gospel is ‘peace with God through our Lord Jesus Christ’ (Romans 5:1).
Again we see the co-operation of the Father and the Son in this endeavour. Jesus “gave Himself for our sins (on the Cross), that He might deliver us from this present evil age (the word is AEON not ‘world’)”. All this is “according to the will of our God and Father, to whom be glory forever and ever. Amen” (Galatians 1:4-5).
The gist of what Paul is saying in Galatians 1:6-7 is:
6. “I wonder that you all are so quickly transferring your allegiance from the God who called you in the grace of Christ to ‘another’ gospel,
7. which is not an ‘other’ (not a valid alternative at all); but there are some who trouble you, and desire to pervert the gospel of Christ.”
Notice the synonymity of ‘the grace of Christ’, and ‘the gospel of Christ’ (cf. Acts 20:24). The good news is exactly this: that we are saved solely and entirely by the grace of God (cf. Ephesians 2:8-9). The brothers in Jerusalem, the apostles and the elders (including the Apostle Peter, and James the Lord’s brother) also addressed this problem of adding to the gospel as ‘trouble’ (Acts 15:24).
This transfer of allegiance is like a soldier deserting from the army. Or a political ‘turncoat’ changing allegiance mid-term and joining a different, even an opposing, party. Or perhaps a philosopher changing his point of view.
The true ‘gospel’ is here defined as ‘God calling us in the grace of Christ.’ The tragedy is that the Galatians were turning away from this God, this call, this grace, this Christ to “another gospel” (Galatians 1:6).
These ‘troublers’, these ‘perverters of the gospel of Christ’ (Galatians 1:7) wished to impose male circumcision upon Christian converts, and the keeping of the whole Law of Moses. This implies that the finished work of Christ is not sufficient for our salvation: yet Jesus both perfectly kept the Law on our behalf, and also fulfilled within Himself all the promises, the types, and the prophecies which are contained in the whole of the Old Testament (Matthew 5:17). ‘For Christ is the end of the Law for righteousness to everyone who believes’ (Romans 10:4).
The curse, or “anathema” is pronounced twice because of its seriousness (Galatians 1:8-9). It speaks of something devoted to destruction (cf. Joshua 7:1). If anyone at all preaches any other gospel (including Paul himself, or even an angel from heaven), he is thus ‘eternally condemned’!
The Apostle Paul indicates here that he is not a man-pleaser, but a servant of Christ (Galatians 1:10). Paul thus speaks in all seriousness, not for his own honour but out of zeal for the Lord (cf. Romans 9:1-3). The Apostle John also warns against anyone who brings anything other than the Apostolic message: ‘receive him not into your homes; for he who greets him shares in his evil deeds’ (2 John 1:10-11).
The gospel which was preached by Paul was “not according to men. For I neither received it from man, nor was I taught it, but by the revelation of Jesus Christ” (Galatians 1:11-12). This forms a bookend with the beginning of today’s passage: “Not from men nor through man, but through Jesus Christ” (Galatians 1:1). Paul elaborates on this assertion throughout the rest of the chapter.
We must be careful not to add anything to the gospel of the grace of God (cf. Revelation 22:18-19).
F). AMAZING FAITH OF A CENTURION.
Luke 7:1-10.
It is interesting to note that, in this busy little cameo, two of the main characters remain offstage throughout. In Luke’s record, the incident takes place immediately after the Sermon on the Plain (Luke 6:17-49). Jesus had said all He was going to say to the crowd for the time being, and withdrew to Capernaum (Luke 7:1).
It is at this point that we are introduced to a certain Roman centurion, and his bondman, both of whom are offstage. We are told two things about the bondman: one is that he was held in high honour by the centurion; the second is that he was sick, and about to die (Luke 7:2). This also tells us something about the centurion, because he was willing to speak up for a slave, a person who had no voice of his own in society (cf. Proverbs 31:8-9).
Having heard of Jesus, the centurion sent some Jewish elders to beseech Jesus to come and heal his bondman. Nothing is taken for granted, but neither is any effort spared. It is not for us to tell Jesus when and how He should act, but merely to lay out our problems before Him (Luke 7:3).
Given the later humility of the centurion (cf. Luke 7:6-7), it seems likely that the praise that the elders lavished upon their benefactor was not part of the original petition, but an addition of their own (Luke 7:4). The praise was deserved (Luke 7:5), but we must not make the mistake of thinking that good works are what get a person into heaven. This account has more to say about the faith of the centurion (cf. Ephesians 2:8-9), rather than the works which incidentally arose from his faith (cf. Ephesians 2:10).
Jesus was quite happy to go with the elders, but when He was not far from the house He received a second message from the centurion. This time the communication was carried by the centurion’s friends. It was a message of the deepest humility, the utmost faith, and the clearest understanding of the authority of Jesus (Luke 7:6-8).
This seasoned soldier understood Jesus’ commission in light of His own. One word from Jesus would suffice (cf. John 4:50-53). Jesus was amazed at this outsider’s faith (Luke 7:9).
The only other time we are told that Jesus was ‘amazed’ was when he wondered at the unbelief of His own people (Mark 6:5-6). Thus He turned to those now following Him, and marvelled, “I say unto you, I have not found so great faith, no, not in Israel” (Luke 7:9). Might He say the same today of the Church, when faith and faithfulness are so rare (Luke 18:8)?
The man’s faith was repaid, as those who were sent returned to find the centurion’s servant healed (Luke 7:10). Sometimes those who are settled back on their lees, complacent in spirit, need to learn from those in the margins. Like this uninitiated adherent to the faith - who spoke up for one more marginalised than himself, and exercised great faith in doing so.
