Psalm 74:19-23, Leviticus 19:13-18, Galatians 3:16-22, Hebrews 13:1-6, Luke 10:23-37.
A). A PLEA FOR RELIEF.
Psalm 74:19-23.
The Psalmist is addressing the LORD when he says, “O deliver not the soul of THY turtledove unto the multitude” (PSALM 74:19a). The soul of a believer is compared to a turtledove. Jesus addresses the Church as ‘MY dove’ in Song of Songs 2:14.
Doves were kept as pets in the Ancient Near East. They are gentle in nature, and their presence soothes those who keep them. Jesus describes them as ‘harmless’ (cf. Matthew 10:16). Spiritually, they have come to symbolise peace.
“The multitude” are understood as ‘the wicked that oppress me, my deadly enemies that compass me about’ (cf. Psalm 17:9).
The Psalmist continues, “forget not the congregation of THY poor for ever” (PSALM 74:19b). Of course, we know that the LORD will not “forget” us, and certainly not “for ever.” He WILL have mercy upon His afflicted, and WILL NOT forget Zion (cf. Isaiah 49:13-16).
“Have respect unto the covenant” (PSALM 74:20a). The LORD has made certain promises to His covenant people. That being so, His people must also recall that they, too, have certain responsibilities.
The reason for reminding the LORD of His covenant (as if He would ever forget it) is “for the dark places of the earth are full of the habitations of cruelty” (PSALM 74:20b).
“Dark places” stands for the world of the ungodly. “Habitations of cruelty” could speak of the places where cruel people live; but it could also represent harsh, cruel prison camps!
“O let not the oppressed return ashamed” (PSALM 74:21a). The idea of being “oppressed” is literally to be “crushed” (cf. Psalm 9:9; Psalm 10:18).
Jesus went to the garden named ‘Gethsemane’ (meaning ‘oil press’), and He ‘began to be sorrowful and very heavy’ and declared, ‘My heart is exceeding sorrowful, even unto death’ (cf. Matthew 26:37-38). The intensity of His suffering was such that ‘His blood was as it were great drops of blood falling to the ground’ (cf. Luke 22:44).
Rather than that “the poor and needy” should return from the throne of grace “ashamed,” without an answer to their prayer, may they have reason to “praise thy name” (PSALM 74:21b; cf. Revelation 19:1).
“Arise, O God, plead thine own cause” (PSALM 74:22a). After all, the church’s cause is the LORD’s own cause.
“Remember how the foolish man reproacheth thee daily” (PSALM 74:22b; cf. Psalm 74:10; Psalm 74:18).
“Forget not the voice of thine enemies” (PSALM 74:23a; cf. Psalm 74:4).
“The tumult of those that rise up against you increaseth continually” (PSALM 74:23b). The cry of their sin goes up to God continually (cf. Genesis 4:10; Genesis 18:20-21; Exodus 3:9; 2 Kings 19:28; Jonah 1:2; Revelation 18:5).
Thus the Psalm ends, with the Psalmist leaving the matter in the LORD’s capable hands. After all, the Psalmist’s plea is made on behalf of the LORD’s church (PSALM 74:19), the LORD’s own cause (PSALM 74:22); and that His people may have reason to “praise thy name” (PSALM 74:21). As they surely will.
B). NEIGHBOURS.
Leviticus 19:13-18.
This section deals with certain ethical matters, framed for the economic, social, judicial, and neighbourly aspects of daily living. The refrain throughout is “I am the LORD,” or “I am the LORD your God.” A holy walk with God is best seen in our attitudes to others.
1. Economics (Leviticus 19:13).
In a society where wages were paid daily (cf. Matthew 20:2), with a possible ‘national minimum wage’ which would provide a daily meal for a worker and his family, withholding wages overnight could be disastrous for the labourer. Interestingly here, the employee is to be reckoned as a “neighbour” by the employer (LEVITICUS 19:13). Such consideration would radicalise many a workplace today.
2. Social (Leviticus 19:14).
There is a duty of care outlined in LEVITICUS 19:14 - “Do not curse the deaf (who cannot hear what you are saying); and do not put a stumbling block in front of the blind.” I wonder if there is a deeper meaning here on the positive - or even spiritual - side, too: something along the lines of ‘open your mouth for the dumb’ (cf. Proverbs 31:8)? Help the deaf comprehend, assist the blind in the way, perhaps?
3. Justice (Leviticus 19:15-16).
In the first instance, those who sit in judgment are given certain clear standards. It applies to all eras, and all jurisdictions: no partiality, one way or the other (LEVITICUS 19:15). Then there are those who fancy themselves as both judge and jury, announcing that ‘hanging is too good for that one!’ – this is to “stand against the blood of your neighbour” (LEVITICUS 19:16).
4. Neighbours (Leviticus 19:17-18).
Not to rebuke a neighbour (where appropriate) is to be complicit in his sin, and is in fact an act of hatred. Vengeance belongs to God (cf. Romans 12:19), and a grudge is soul-destroying (to you if not to the neighbour!)
It is strange that Jesus quoted people as saying, ‘Love your neighbour and hate your enemy’ (cf. Matthew 5:43). This is not found anywhere in the Old Testament, but perhaps could be a total distortion (on their part, not His) of this passage: which happens to mention both hatred of brethren (but only to forbid it), and love of neighbour, in the same paragraph (LEVITICUS 19:17-18).
Asked for His summary of the Law, Jesus coupled the commandment to 'love the LORD your God with all your heart, and with all your soul, and with all your mind' (cf. Deuteronomy 6:5) with this commandment to “love your neighbour as yourself” (cf. Matthew 22:37-40). The Apostle Paul summed up the commandments (cf. Romans 13:9), and the law (cf. Galatians 5:14), in this same word: “you shall love your neighbour as yourself” (LEVITICUS 19:18).
C). THE PROMISE AND THE LAW.
Galatians 3:16-22.
1. The Changeless Promise.
Galatians 3:16-18.
In GALATIANS 3:16, the Apostle Paul demonstrates from Scripture that the promises that the LORD made to Abraham are fulfilled in our Lord Jesus Christ. Paul makes much of the fact that the word “Seed” is singular, not plural, and must therefore refer to the Messiah.
GALATIANS 3:17 refers to the covenant as being “confirmed beforehand by God to Christ.” Such confirmation has the same effect as when a legal document is ‘sealed’ (cf. Galatians 3:15) - it cannot be annulled. So it would be ludicrous to imagine that “the law which was four hundred and thirty years after,” argues Paul, could disannul the covenant, and “make the promise of none effect.”
GALATIANS 3:18. There is a separation between the law and the promise. Paul goes so far as to argue that the promised inheritance which is ours in Christ Jesus did not come by the law, but God has, in effect, “freely and irrevocably given it to Abraham as a gift of grace.”
2. The Purpose of the Law.
Galatians 3:19-22.
So what was the purpose of the law? It was added “because of transgressions” (GALATIANS 3:19). The law brings to us ‘the knowledge of sin’ (cf. Romans 3:20; Romans 7:7). ‘Moreover, the law entered, that the offence might abound. But where sin abounded, grace did much more abound’ (cf. Romans 5:20).
The law was added “until the Seed should come to whom the promise was made” (GALATIANS 3:19). Here the promise is said to be made to Him in whom it is fulfilled. Christians, on the other hand, ‘receive (the fulfilment of) the promise of the Spirit through faith’ (cf. Galatians 3:14). In other words, ‘the law was our schoolmaster to bring us to Christ that we might be justified by faith’ (cf. Galatians 3:24).
The law was “ordained by angels in the hand of a mediator” (GALATIANS 3:19). It came from God, through angels (cf. Psalm 68:17; Acts 7:53; Hebrews 2:2-3), to Moses. In other words, it was not first-hand, nor even second-hand, but third-hand.
The enigmatic statement of GALATIANS 3:20 defines mediatorship as being necessary where there are at least two parties to whatever is being mediated. “But God is One” implies the superiority of the promise to the law, in that God spoke the promise DIRECTLY to Abraham.
Paul next asked, “Is the law then against the promises of God?” (GALATIANS 3:21). To which his emphatic answer is, “Certainly not: for if there had been a law given which could have given life, most assuredly righteousness would have been of the law.” Far from being able to make alive, ‘the letter (of the law) kills, but the Spirit makes alive’ (cf. 2 Corinthians 3:6).
GALATIANS 3:22. “But the Scripture hath concluded all under sin, that the faith of Jesus Christ might be given to them that believe.” As we become convinced of our sinfulness, and the failure of the law to provide a way of salvation for us (cf. Galatians 3:11), we have no recourse but to ‘Believe in the Lord Jesus Christ and thou shalt be saved’ (cf. Acts 16:31).
D). VARIOUS EXHORTATIONS.
Hebrews 13:1-6.
I. PRACTICAL LOVE (Hebrews 13:1-3).
1. “Brotherly love” (Hebrews 13:1).
Jesus is ‘not ashamed’ to call us brethren (cf. Hebrews 2:11-12). The readers of Hebrews are viewed as ‘holy brethren’ (cf. Hebrews 3:1). This section begins abruptly: literally, “The brotherly love let abide” (HEBREWS 13:1).
We do not know what gave rise to this particular exhortation. There is, however, an ongoing need to nurture relationships within the fellowship (cf. Hebrews 12:14; Romans 12:10). ‘Brotherly love’ is already at work in God’s people, and the writer is encouraging its development (cf. 1 Peter 1:22).
2. Hospitality (Hebrews 13:2).
One way in which brotherly love is manifested is through hospitality. The writer speaks of “entertaining strangers: for thereby some have entertained angels unawares” (HEBREWS 13:2). Indeed, Jesus takes it a step further: ‘Inasmuch as you have done it unto one of the least of these my brethren, you have done it unto me’ (cf. Matthew 25:31-40).
Abraham saw ‘three men’ - and offered them hospitality (cf. Genesis 18:2-4). Two ‘angels’ (cf. Genesis 19:1) proceeded thence toward Sodom, but Abraham was left standing before ‘the LORD’ (cf. Genesis 18:22). Similarly, Samson’s parents offered hospitality to one whom they perceived to be a ‘man of God’ - who turned out to be ‘the angel of the LORD’ (cf. Judges 13:8-9).
3. Prisoners (Hebrews 13:3).
The writer encourages a certain empathy with prisoners, and with those who suffer adversity. The Greek text reminds us that “we also are in the body” (HEBREWS 13:3). Since the word used translates as ‘body’ (rather than ‘flesh’), I am drawn to the possibility that we are not just talking about physical identity with these sufferers, but mutuality as fellow-members of the church = the ‘body’ of Christ. (Some translations seem to miss this phrase altogether.)
II. MARRIAGE IS HONOURABLE (Hebrews 13:4).
Despite the rigidity of the Mosaic law, there had evidently been those who sought to wriggle out of its obligations: hence the Pharisees’ question to Jesus (cf. Matthew 19:3). There were also those - on the other hand - who not only discouraged marriage, but went so far as to forbid it (cf. 1 Timothy 4:3). The law, of course, still stands: it is “immoral and adulterous” people whom “God will judge” (HEBREWS 13:4).
III. COVETOUSNESS (Hebrews 13:5-6).
‘The love of money’ is a root of all kinds of evil (cf. 1 Timothy 6:10; 1 Timothy 6:17-19). Yet “covetousness” reaches beyond the financial, to discontentment in other areas as well. It is, basically, a lack of trust, betraying a faithlessness bordering on outright infidelity (cf. Matthew 6:31-33).
So we are to be content with our present circumstances, knowing that the Lord has said, “In no wise will I leave you, neither in any wise will I forsake you” (HEBREWS 13:5). This promise resonates throughout Scripture (e.g. Joshua 1:5; Haggai 2:4-5), and is reinforced by Jesus (cf. Matthew 28:20). It also links with the following verse (HEBREWS 13:6), where confidence in the LORD replaces the fear of man (cf. Psalm 118:6).
E). PRIVILEGE AND NEIGHBOURLY KINDNESS.
Luke 10:23-37.
1. Living in an age of Privilege (Luke 10:23-24).
Jesus told His disciples, “Blessed are the eyes which see the things that ye see.” We cannot imagine what the Old Testament saints might have given to share in the privileges of those disciples, and what they saw and heard.
We too live in an age of great privilege, since the death and resurrection of Jesus has opened up hitherto hidden truths which are now accessible even to the merest ‘babe’ in Christ. ‘Blessed are they that have not seen, and yet have believed’ (cf. John 20:29).
2. The Neighbourly Kindness of the hated Samaritan (Luke 10:25-37).
This well-known parable is best understood within the framework of the question-and-answer narrative between “a certain lawyer” (an expert in the Scripture), and Jesus (Luke 10:25). The motives of the would-be student may well be suspect: he stood up, as a scholar might do to respectfully address a teacher, but seems to have desired to tempt Jesus to say something wrong. This becomes clearer later, after the first round of questions, when he gets his hackles up “willing to justify himself” (Luke 10:29).
The first question of the lawyer is also coming at Jesus from a presumptuous basis, not unusual for mankind: “What shall I DO to inherit eternal life?” (Luke 10:25). An heir does not have to DO anything to deserve his inheritance: it is his birth-right. We do not do good in order to become Christians; rather we become Christians by being declared righteous in God’s sight through the blood of Jesus (Romans 5:9), and being born anew of the Spirit of God (John 3:5).
As a good teacher, Jesus turned the question back upon the impertinent questioner. In effect he turned the lawyer back to the Law, the expert in the Scripture back to the Scriptures: “How do you read it?” Jesus asked (Luke 10:26). This is a good method, forcing the Bible scholar back to the basics of the Bible.
This debate was ongoing among the Rabbis, and each had his treasured formula. The lawyer (Luke 10:27) directs us to the love of God first (Deuteronomy 6:5), and the love of neighbour second (Leviticus 19:18), as Jesus Himself also taught (cf. Matthew 22:37-40; Mark 12:30-31). “This do and you shall live,” answered Jesus (Luke 10:28).
Yet, who can do it? Wishing “to JUSTIFY HIMSELF,” the lawyer posed the second question: “Who is my neighbour?” (Luke 10:29). This is where Jesus inserts the parable of the neighbourly kindness of the hated Samaritan (as I have called it). A man was travelling from Jerusalem to Jericho, and fell among thieves, winding up naked and half-dead on the roadside (Luke 10:30).
Jericho was a city designated to the priestly clans, so it is not surprising that the next person who ‘happened’ along that road was a priest – but instead of showing pastoral compassion, he passed by on the other side. Likewise, a Levite - who served a secondary function in the Temple - following the example of his superior, also passed by on the other side (Luke 10:31-32). Now if you know how jokes go, the punchline would be expected to be that the third person was a Temple lay-worker.
However, the punchline was a cultural shocker: the third person was a Samaritan, and Jews had no truck with Samaritans (cf. John 4:9)! Had Jesus already forgotten how shamefully a certain Samaritan village had treated Him (Luke 9:53)? Yet we must not profile the members of a particular group as if they were all the same as each other.
This stranger had compassion, tended the unfortunate victim’s wounds, put him on his own beast, and took him down to the inn in Jericho (Luke 10:33-34). A Samaritan, of all people, came into Jericho, with a wounded man – presumably a Jew – on his beast: this sounds like a prelude to a lynching, but there is still no doubt that the Samaritan did right. The kind man pays the innkeeper, and promises to come back on his return journey to pay any further expenses which the innkeeper might incur in looking after - and clothing - the victim (Luke 10:35).
The lawyer was obviously looking around to see the boundaries of his own neighbourly obligations. To love our families is natural enough, and by definition to be neighbourly to those in our immediate community: but it is much harder to reach out to those who might feel an antipathy towards us, and we towards them. Yet this is what the hated Samaritan had done.
“Which of these three do you think was a good neighbour to the man who fell among thieves?” asked Jesus ((Luke 10:36). Sad to say, the lawyer could not bring himself even to admit ‘the Samaritan,’ but merely generalised: “he that showed mercy on Him.” Jesus hammered the lesson home in terms of the debate which they had just had: “you go and do likewise” (Luke 10:37).
Jesus was on His way to Jerusalem, to die for the sins of His people. He sees us in our plight, naked and left for dead by the ravishes of sin in our lives. He knows that all our efforts to keep the law will ultimately fail (Romans 3:20).
He picks us up, binds us, anoints us, and takes us to a place of safety. There He pays the full cost of our sins. Jesus is the last person we would have expected to do this for us – but is that not one of the points of the parable?
