1 Kings 21:1-21, Psalm 5:1-8, 2 Samuel 11:26-27, 2 Samuel 12:1-15, Psalm 32:1-11, Galatians 2:15-21, Luke 7:36-50, Luke 8:1-3.
A). THE THEFT OF A VINEYARD.
1 Kings 21:1-21.
Some of us have had the privilege of living in a land where, on paper at least, there was no trespass law. Whether this was because ‘the land belongs to the LORD’ is doubtful - surely no land can share today in the special status of ancient Israel? Yet there is the acknowledgement that ‘the earth is the LORD’s and the fullness thereof’ (Psalm 24:1; 1 Corinthians 10:26), implicit in Naboth’s defence of his inheritance (1 Kings 21:3).
King Ahab had a summer palace right next to Naboth’s vineyard (1 Kings 21:1), and he desired to purchase the man’s land to make a vegetable garden (1 Kings 21:2). Nothing wrong in that - or so it would seem - and ample compensation was being offered. Yet the vineyard was not Naboth’s to sell (1 Kings 21:3): it had been given as his inheritance in keeping with the laws of the division of the LORD’s land (Joshua 13:6-7).
Ahab was a sulky character, petulant in the extreme when he did not get what he wanted (cf. 1 Kings 20:43). True to character, Ahab took to his bed, turned his face to wall, and refused to eat (1 Kings 21:4). Then his wife Jezebel came into the room (1 Kings 21:5), upbraided him for not asserting his kingly authority (1 Kings 21:7), and announced that SHE would get him the vineyard.
Her sinister scheme made a travesty of the law, and hid its face under the cloak of religion. In the name of the king she had the elders of Naboth’s city proclaim a solemn fast (1 Kings 21:8-9). There she had them place false witnesses to accuse the good man of blasphemy (1 Kings 21:10). Naboth was taken out and stoned to death (1 Kings 21:13).
In this Naboth prefigured Jesus (Mark 14:63-64) - and also anticipated the first New Testament martyr, Stephen (Acts 6:13; Acts 7:59).
Ahab had not been directly involved in this ghastly transaction, but the minute he heeded his wife in rising up to “take possession” (1 Kings 21:16) he became an accessory after the fact. Hence Elijah’s accusation: “Have you killed, and also taken possession?” (1 Kings 21:19). Who was king Ahab to ‘take possession’ of another man’s inheritance anyway? [One is put in mind of Nathan’s parable to David (2 Samuel 12:4) - which also involved the murder of an innocent man to please the acquisitiveness of a king (2 Samuel 12:9).]
Elijah’s pronouncement against Ahab was, in the words of one of Gilbert and Sullivan’s operettas, ‘punishment to fit the crime’ (1 Kings 21:19). In 1 Kings 18:17-18, Ahab had accused Elijah of being ‘the one who troubles Israel’, to which Elijah replied that it was Ahab who was troubling Israel. Now Ahab addresses Elijah as “my enemy” (1 Kings 21:20), at which Elijah accused Ahab of having “sold himself to work evil in the sight of the LORD.”
Our Lord Jesus Christ said that ‘those who (habitually) commit sin are slaves to sin’ (John 8:34). The Apostle Paul indicated that ‘those who are set free from sin (paradoxically) become slaves to righteousness’ (Romans 6:18). Which kind of so-called ‘slavery’ do we prefer?
“Because you have done evil,” said Elijah in the word of the LORD, “I will bring evil on you” (1 Kings 21:20-21). ‘Evil’ may be a moral indictment, as in 1 Kings 21:20 - or a disaster (in this case brought on by the LORD’s judgment), as in 1 Kings 21:21. Both are the same word in the original Hebrew.
As well as being a history, this incident gives us some insight into the ways of men in this world, and also the operation of the LORD despite them. King Ahab, like King David before him, cannot hide his sins from the King of the Universe. In place of acquisitiveness, King Jesus enjoins ‘poverty of spirit’ (Matthew 5:3) - a bitter pill for some to swallow!
There is a sequel to this tragedy. Ahab showed signs of repentance (1 Kings 21:27), and received some relief from the judgment against him (1 Kings 21:29). Ahab did, however, die a violent death (1 Kings 22:38), as had been threatened (1 Kings 21:19). And, for the theft of a field, the kingdom was rent from him (1 Kings 21:21).
It is also true that, whilst this passage does not have a happy ending, the account nevertheless is intended to reassure God’s own people that He is still ultimately and completely in control. This is true whether they are in exile, like some of the earlier readers of these histories (Israel and Judah), or facing the caprice and injustice of those who wield power in this earth. The LORD still cares for the powerless in this earth - how much more for His own loyal servants, His precious vineyard.
‘Every man under his vine and his fig tree’ (Micah 4:4) is a universal right, not just a localised pietistic dream (Zechariah 3:10).
B). WORDS AND MEDITATION.
Psalm 5:1-8.
PSALM 5:1. David longs for a hearing from the LORD: “Give ear to my words, O LORD” (cf. Psalm 54:2; Psalm 55:1). Then he adds, “consider my meditation.” We see the same combination of words and meditation in the well-known quotation from Psalm 19:14. If we offer our prayers through our Lord Jesus Christ and His great sacrifice, then surely the LORD will accept them.
PSALM 5:2. “Hearken unto the voice of my cry,” continues the Psalmist (cf. Psalm 17:1). The LORD heard the cry of the children of Israel when they were in bondage (cf. Exodus 3:7), and responded to their need. Our loving Father hears our cries also; and we are summoned to a place where there shall be ‘no more… voice of weeping’ nor ‘the voice of crying’ (cf. Isaiah 65:19).
David recognises the LORD as “my King, and my God.” This is the first time that the expression “my King” appears in the Book of Psalms, and this time it comes from the pen of King David (but cf. Psalm 44:4). The LORD is our God too: the only true and living God, who answers the prayers of His people.
PSALM 5:3. Arising from his meditations, the Psalmist determines to “look up” and make his prayer known to God. The idea is of laying out our prayers in order - and looking out for an answer! Jesus, incidentally, also favoured a morning prayer time (cf. Mark 1:35).
PSALM 5:4. The LORD abhors evil and wickedness.
PSALM 5:5. The LORD will not tolerate the folly of sin in His presence. He looks upon “all workers of iniquity” with perfect hatred! Jesus gives voice to the same abhorrence (cf. Matthew 7:23).
PSALM 5:6. As well as all workers of evil, He shall “destroy” those who “speak” evil. In keeping with Psalm 1:6 and Psalm 2:12, this means that they shall 'perish’ (cf. Matthew 25:41).
PSALM 5:7. It is not arrogant or boastful in this context for the Psalmist to say, “But as for me, I will come into thy house.” We might say, ‘but as for me, I am the righteousness of God in Jesus Christ’ (cf. 2 Corinthians 5:21).
For David, the ground of this boldness is “in the multitude of thy MERCY.” This is the first occurrence in the Book of Psalms of the Hebrew word, ‘hesed’ = ‘covenant mercy’ or ‘steadfast love’ (cf. Psalm 23:6). The appropriate response to this grace is “worship.”
PSALM 5:8. “Lead me, O LORD in thy righteousness.” This is a position of trust: a child feels secure when his father takes his hand. God is our Father, to whom we pray, ‘lead us not into temptation (or hard testing).’
Lead me in “thy” righteousness - not my own - even when I am in the midst of enemies (cf. Psalm 27:11). Make “THY way” - not my own - “straight before my face.” The Hebrew word translated “straight” comes from a root meaning ‘straight, honest, firm, right’ (cf. Proverbs 3:5-6).
C). AMAZING GRACE FOR BACKSLIDING BELIEVERS.
2 Samuel 11:26-27, 2 Samuel 12:1-15.
It is not my purpose at this time to go into all the sordid details of David’s sin with Bathsheba, and his subsequent conspiracy to murder her husband. All this is explicit in chapters 11 and 12 of second Samuel. My purpose rather is to look at this episode from the perspective of the grace of God, and how God deals with the wilful sin even of believers.
So here we have David, who wrote ‘Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever’ (Psalm 23:6). How can we say that goodness and mercy were following him when he took to bed his neighbour’s wife, and had her husband effectively murdered? Where was goodness then, and where was mercy then?
Well, the New Testament furnishes us with another well-known text: ‘And we know that all things work together for good to them that love God, to them who are the called according to His purpose’ (Romans 8:28). ALL things? Yes, ALL things.
Now, I do not want to be accused of giving license to sin. That I am not (cf. Romans 6:1-2). However, when I read the word ‘all’ in the Bible what can it mean other than ‘ALL’?
We see this ‘all things’ working for good in the life of Joseph. Persecuted by his brothers, sold into slavery, falsely accused and imprisoned; sent for by Pharaoh, raised up out of prison and made Prime Minister of Egypt; enabled to feed thousands during the famine, including his own family. Joseph had this to say to his brothers: ‘ye thought evil against me; but God meant it unto good, to bring to pass as it is this day’ (Genesis 50:20).
In the book of Job we see the reality that, even in the background of the everyday activities of one of whom the LORD Himself testifies that he is ‘blameless and upright’ (Job 2:3), that there is a malevolent force at work against him. Yet Job’s end was greater than his beginning, and there was compensation for all that he lost - including his children (Job 42:10-15). I like to think that, as well as twice as many livestock towards the end of his life, he has twice as many children, from both before and after the disasters that so shook his life, up there in heaven with him.
The devil was also seeking to derail David, who was pursued without a cause by King Saul, who more than once tried to kill him. Yet, when David became king, this awful temptation overtook him, and he let his guard down, and - acting quite out of character - gave way to the passions and lusts that came upon him so suddenly, and without notice. All this from the one who was ‘the man after God’s own heart’ (Acts 13:22).
Yet I say, even in this, God never ceased to be with him, working out his messes for good - as He does also ours. I am put in mind of the Prodigal Son, who never ceased to be son to his father, even when he rebelled, nor even when he was wallowing in the pig pen. And the father never ceased to be a father to him, awaiting his return, and even running out to meet him when he came (Luke 15:20).
Such was the compassion of the father in Jesus’ parable. After Nathan’s parable, David said, “I have sinned against the LORD”; and just as quickly the answer came, “The LORD also hath put away thy sin” (2 Samuel 12:13). Such was the compassion of God towards David.
What good came out of David’s sin? Well, Bathsheba was brought into David’s harem, and although the son of their adultery perished, their next son, Solomon, went on to be king. Although not actually named, ‘her that had been the wife of Uriah’ is one of the women mentioned in the regal genealogy of Jesus (Matthew 1:6).
This does not negate the fact that there were CONSEQUENCES to David’s sin, both in his family, and also in the nation (2 Samuel 12:10-12, 2 Samuel 12:14-15). So if, as a Christian, you are tempted, then ‘resist the devil’ (James 4:7) with all your God-given might! Again, I emphasise, ALL sin does carry inevitable and terrible consequences.
But IF you have already yielded to temptation, even as a Christian, lay hold upon the reality of GOD’s goodness and GOD’s covenant mercy in your life (Psalm 23:6). Acknowledge your sin before God, against whom you have sinned (2 Samuel 12:13; Psalm 51:4). ‘Go, and sin no more’ (cf. John 8:11).
D). A HIDING PLACE FOR THE REPENTANT.
Psalm 32:1-11.
The beatitudes of Psalm 32:1-2 remind us of Psalm 1:1-2, which describes the righteous man and proclaims him blessed. Yet, since the fall of Adam, no mere man has been born with original righteousness. The second Psalm leads us to the place where we can find this righteousness: in Jesus Christ (Psalm 2:12).
Psalm 119:1 speaks of the blessedness of the undefiled. Who are undefiled but those whom God has declared righteous in Jesus Christ? We cannot begin to walk this way without Him: but when we are clothed with Christ, God looks upon us and sees not our sins, but the very righteousness of Christ.
Before we can enter into the blessings which follow forgiveness (Psalm 32:1-2), we must first admit our sin (“not keep silence” Psalm 32:3), and acknowledge our responsibility before God (Psalm 32:5).
The testimony of King David (the author of this Psalm) is that unrepentant silence was detrimental both to his physical and mental health, and to his spiritual well-being (Psalm 32:3-4). So David confessed his transgression (overstepping the mark), owned up to his iniquity (distorting of the truth), and acknowledged his sin (violation of God’s will).
The result was immediate: “you forgave the iniquity of my sin” (Psalm 32:5; cf. 2 Samuel 12:13). When the Prodigal Son determined to return to his Father, with pleas for forgiveness and offers of penance: he found that the Father, in His love, was already running out to receive him (Luke 15:18-20). All at once David’s transgression was forgiven, his sin was covered, and his iniquity was no longer counted against him (Psalm 32:1-2).
The Apostle Paul tells us that this ledger was balanced with the crediting of righteousness on account of faith (Romans 4:5-8). Furthermore, David’s spirit was purged of guile: the kind of cunning deceit which seeks to cover one’s own sins and hide them from God (Psalm 32:2). Now David’s hiding place was in God Himself (Psalm 32:7; cf. Psalm 130:4).
Repentance does not just belong to the beginning of our Christian walk, but is an ongoing activity in our lives. Both Scripture and experience remind us that we need to be vigilant (cf. 1 Corinthians 10:12). Faith and repentance are twin graces, and they both need exercise.
So even though we now may reckon ourselves as ‘godly’ or ‘undefiled’ in God’s sight, yet we still need to ‘seek the LORD while He may be found’ (Isaiah 55:6). We might spare ourselves some of the pain spoken of by David if we do (Psalm 32:6).
When we take refuge in Christ we find we are not alone: He surrounds us with others, whose cheerful songs of deliverance we share (Psalm 32:7).
The songs of praise now give way to instruction. The “you” in Psalm 32:8 is in the singular, and may in the first instance be the LORD speaking to David.
However, David soon passes the message on to others: the “you” in Psalm 32:9 is plural. This is in keeping with his own promise when he first asked for forgiveness after the Bathsheba affair (Psalm 51:13).
If we are numbered among the forgiven then we also have, not only a testimony to share, but also a message to proclaim. Those who are forgiven much love much (Luke 7:47). The exhortation to others is that they too would put their trust in the LORD (Psalm 32:10).
The Psalm ends with praise from those whom the LORD has declared righteous, and shouts of joy from those whom He has made upright through the work of Jesus on the Cross (Psalm 32:11).
E). THE LIFE THAT I LIVE.
Galatians 2:15-21.
After giving his biographical testimony (Galatians 1:13-24; Galatians 2:1-10), including an account of his brief contention with Peter (Galatians 2:11-14), Paul appears now to particularly address the Jewish Christians in Galatia: especially the Judaisers among them who had wanted to impose Jewish ritual upon Gentile Christian believers. “We Jews by nature, and not sinners of the Gentiles,” he begins (Galatians 2:15).
There is no doubt that the Jews are a people of privilege, as Paul spells out with a breaking heart in Romans 9:1-5. The Jews, he says, are just as much under sin as the Gentiles (Romans 3:9). ‘Not sinners of the Gentiles’ was how they viewed themselves: and Paul also has a handle on what it means for the Gentiles to be outside of those privileges (Ephesians 2:11-12).
The key word in this whole section is the verb, ‘to justify’, which occurs three times in Galatians 2:16-17. In this context, ‘to be justified’ is ‘to be declared righteous before God’. The question is, are we to be declared righteous by the works of the law, or through faith in Jesus Christ?
“We…,” Paul answers, “knowing that a man is not justified by the works of the law but through faith of Jesus Christ…” (Galatians 2:15-16a). The “works of the law” might include circumcision, rules about who we eat with, or anything else in the entire Old Testament. “Through faith of Jesus Christ” may either refer to the faithfulness of Jesus Christ, or to our God-given faith in Jesus Christ (Ephesians 2:8).
The dichotomy here is often portrayed as “faith” versus “works”. This is true in as far as it goes, but the real dichotomy is between “law” (cf. Romans 3:20) and “Jesus Christ” (cf. Romans 3:22). The law incites me to establish ‘a righteousness of my own’, which is self-righteousness; but through faith in Christ we receive ‘the righteousness which is from God by faith’ (Philippians 3:9).
In the synagogue of Antioch in Pisidia, Paul had preached of Jesus: “by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses” (Acts 13:39). “We…” he says here in Galatians 2:15; and in Galatians 2:16b: “…even we have believed in Christ Jesus that we might be justified by faith of Christ…”
“Not by the works of the law; for by the works of the law…” Paul emphasises, quoting Psalm 143:2, “no flesh shall be justified” (Galatians 2:16c).
People who believe in the doctrine of ‘justification by grace alone, through faith alone, in Christ alone,’ are often accused of inciting others to lawless behaviour. ‘If the law doesn’t matter,’ the argument goes, ‘then we can do what we like.’ Sometimes those who profess to be Christians live that way, too, making the assertion, ‘it’s covered by the blood’ as an excuse for sin!
The question here is, “But if, while we seek to be justified in Christ, we ourselves are also found sinners, is therefore Christ the minister of sin?” The answer is an emphatic, “No!” (Galatians 2:17). If I go back to the life of sin it is my fault, not Christ’s: “I make myself a transgressor” (Galatians 2:18).
If we are “IN” Christ (Galatians 2:17, Greek), the sinless One, then how can we possibly imagine that we should continue to live as we did before (cf. Romans 6:1-2)? ‘If anyone is in Christ, he is a new creation; old things have passed away and all things have become new’ (2 Corinthians 5:17). If we are truly ‘born again’ (John 3:3) then we will be being conformed to His image (Romans 8:29).
Paul aptly describes this as a death, and a resurrection. “For I through the law am dead to the law, that I might live unto God” (Galatians 2:19). That is to say that the Law’s penalty of death is fully fulfilled in the sacrifice of our Lord Jesus Christ (cf. Romans 4:25). Furthermore, we are associated with (or in!) Jesus in His death, and in His resurrection (cf. Romans 6:4).
This is very personal: “I” have been “crucified with Christ” (Galatians 2:20). How different from the self-justifying self-righteousness of my former life! The law demanded death, and I am dead to the law in Him. Being “crucified with Christ” is in the perfect tense: a completed act in the past with on-going implications in the present. His sin-bearing sacrifice dealt a death blow to sin in our lives once and for all. Being “crucified with Christ” is the outworking of our commitment to Him in day to day living. I no longer live for self, but for Him.
“Christ lives in me; but that which now I live in flesh, in faith I live, that of the Son of God, who loved me and gave up Himself for me” (Galatians 2:20c, Greek). This is not mysticism but living in union with Christ.
So, finally, Paul’s answer to his critics is, “I will not set aside the grace of God, for if justification were through the law, then Christ died to no purpose” (Galatians 2:21). To think otherwise is to ‘fall from grace’ (cf. Galatians 5:4)!
F). 1. A FORGIVEN WOMAN’S ACT OF LOVE.
Luke 7:36-50.
This incident ties in with two earlier episodes, illustrating Jesus’ conquest over sickness (Luke 7:1-10), death (Luke 7:11-17) - and now sin.
The unnamed woman is identified as “a sinner” (Luke 7:37; Luke 7:39; Luke 7:47). This tells us nothing about the nature of the woman’s sins, but simply of the universal reality of sin: your sin and mine; Simon Peter’s (Luke 5:8); the woman’s; and the tax collector’s (Luke 18:13). Jesus is seen as the forgiver of sins (Luke 7:47-49).
A certain religious man named Simon invited Jesus to dinner (Luke 7:36). The house was evidently open to whoever might drop in, and a forgiven woman availed herself of the opportunity to get closer to Jesus (Luke 7:37). Nurturing our relationship with Jesus through Bible study and prayer, fellowship, worship and Communion, is an essential part of our Christian formation.
It is at this point that we are shown the nature and heart of the Pharisee (Luke 7:39). Jesus knows OUR innermost thoughts, too (cf. Psalm 139:2). This is why the Apostle Paul later exhorts us to put a guard on our minds (Romans 12:2).
Simon could not see beyond what the woman had been - and furthermore began to hold Jesus’ credentials as “a prophet” (Luke 7:39) suspect. What business has the Lord, after all, in dealing with “a sinner”? Jesus, exactly because He is “a prophet”, was able to read the thoughts of the Pharisee, and answered accordingly (Luke 7:40).
Tucked into the narrative is a tidy little parable: a riddle which cuts right to the heart of the matter (Luke 7:41-43). Jesus was highlighting the attitude of gratitude which formed the basis for the woman’s act of devoted love.
At first glance Simon’s invitation of Jesus had seemed commendable, but it appears now that the host’s manners stopped short of the common courtesies of his day. Jesus, never one to mince words, contrasts the devotion of the woman (which was the natural corollary to her sense of forgiveness) with the curt and uncivil behaviour of His host (Luke 7:44-46).
It is apparent from what Jesus says here (best translated as “HENCE she loved much” Luke 7:47) that the woman’s forgiveness preceded, and was the reason for, her act of love. Works follow faith (James 2:22), and her lavish extravagance was evidence of her sense of having been forgiven.
Jesus’ pronouncement, “Your sins HAVE BEEN forgiven” (Luke 7:48) is declarative. Despite the self-righteous pronouncements of religious hypocrites (cf. Luke 7:39), Jesus is assuring the truly repentant of the full free forgiveness of sins. This, we now know, has been purchased by His blood (Ephesians 1:7).
Simon’s other guests also began to talk within themselves (Luke 7:49). Their question may have been a replication of Simon’s negative attitude (cf. Luke 7:39); or they might have been sharing the wonder later expressed by the disciples after Jesus rebuked the storm (Luke 8:25). Every one of us has to come to terms with just who Jesus is, and what He means to us.
For the woman, the last word is with Jesus. It is not love, or acts of love (i.e. works) but, “Your faith has saved you. Go in peace” (Luke 7:50).
2. THE INCLUSIVITY OF JESUS’ MINISTRY.
Luke 8:1-3.
When we first come to believe in the Lord Jesus Christ, confessing and turning away from our sins, and worshipping God only through Him, we become members of a new family. It was so for the twelve Apostles, and for the women who provided for Jesus out of their substance: among whom was Mary Magdalene, out of whom had come seven demons.
