Theme: God loves us without favouritism, and that is His way for us
Image credit: Gail Davis, www.linkedin.com/pulse/favoritism-prejudice-mercy-james-21-13-gail-davis
Proverbs 22:1–2, 8–9, 22–23 » The principle of God’s impartial kindness
Mark 7:24-37 » Jesus in a Gentile district is impartial in His ministry
James 2:1-17 » Genuine faith treats others impartially
SUMMARY The theme explores God’s lack of favouritism – and how we treat each other in that regard. Proverbs 22 lays down principles which the Mark 7 stories expand. Jews had little to do with non-Jews; Jesus, however, carried out a deliverance for a Syrian Gentile woman with a severely demonised child, and then performed another healing miracle in a largely Gentile Decapolis area. James’ teaching in the epistle reading challenges how impartial our response is, to someone coming to join in who is ‘not like us’ – in particular, whether we discriminate between the well-off and others. These Scriptures urge us to go beyond our human love with its social constraints and conditions, to love people with God’s impartial love.
Proverbs 22:1-2, 8-9, 22-23 »The principle of treating others impartially and with God’s kindness
The Lord’s way is to treat people of His creation evenly
A good name is more desirable than great riches; to be esteemed is better than silver or gold.
2 Rich and poor have this in common: The Lord is the Maker of them all.
To oppress the poor, who are made in God’s image, is to insult God himself. See Proverbs 14:31.
8–9 Whoever sows injustice reaps calamity, and the rod they wield in fury will be broken. The generous will themselves be blessed, for they share their food with the poor.
“Reaps calamity…will be blessed” – Scripture says much about the grace of God but also that all actions have consequences such that we reap what we sow; meanness and generosity of spirit both come back to us, but in opposite ways.
For further study, see Proverbs 11:25–26; 14:21; 19:17, Hosea 8:72; Cor. 9:6–10, Galatians 6:7.
22–23 Do not exploit the poor because they are poor and do not crush the needy in court, for the Lord will take up their case and will exact life for life.
IN PRACTICE These verses set out God’s way which is to regard everyone without partiality – “God is no respecter of persons, meaning He does not show favouritism”, Acts 10:34, Galatians 2:6. God regards all who are His creation, even-handedly – and often chooses ‘outsiders’. Upholding this viewpoint, rather than the narrow, human perspective of our rights and entitlements to control and judge others, speaks plainly to us about how we judge others – or choose not to judge others. God’s ways are higher than our ways.
QUESTION We all fall into the trap of favouritism and judging others! What is an area of this attitude that the Holy Spirit is revealing to you?
Mark 7:24-37 » Jesus in Gentile districts is impartial in His ministry
Ministry in Tyre and then the Decapolis delivers a Greek woman’s daughter and heals a deaf and dumb man
Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep His presence secret.
“Tyre” – there was a Jewish community in the mainly Greek-speaking Gentile region of Tyre and Sidon who Jesus knew, Mark 3:8.
25–26 In fact, as soon as she heard about Him, a woman whose little daughter was possessed by an impure spirit came and fell at his feet. The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter.
“She begged” – the sense is of asking repeatedly. She was a Gentile, compelled by her extreme need for her daughter, to ask help from a Jewish rabbi.
27 “First let the children eat all they want,” He told her, “for it is not right to take the children’s bread and toss it to the dogs.”
“Children’s bread” – Jesus tests the woman’s faith in an exchange that was probably not as harsh-sounding as it is to us. “The children” are the Jewish people, “bread” is His message and “dogs” Gentiles. However “first” looks “the children” to Gentiles also receiving God’s grace.
28 “Lord,” she replied, “even the dogs under the table eat the children’s crumbs.”
The Passion Translation renders these verses, “Finally He said to her, ”First let my children be fed and satisfied, for it isn’t fair to take the children’s bread and throw it to the little dogs.“ She answered, ”How true that is, Lord. But even puppies under the family table are allowed to eat the little children’s crumbs.“ Then Jesus said to her, ”That’s a good reply!”
29 Then He told her, “For such a reply, you may go; the demon has left your daughter.”
“Even puppies…are allowed…” – her reply to being compared to an unclean dog is humble but also persistent; the Good News may be for Jews first, Exodus 4:22, but others are included. She comes through the test demonstrating genuine faith.
30 She went home and found her child lying on the bed, and the demon gone.
“She went home” – this was a deliverance where there was no contact or even proximity with the suffering person.
For further study,
Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. There some people brought to Him a man who was deaf and could hardly talk, and they begged Jesus to place His hand on him.
The Decapolis, east of Galilee, was another Hellenistic, mainly Gentile region, like Tyre and Sidon, where Jews had resettled following the deportations.
33–35 After He took him aside, away from the crowd, Jesus put his fingers into the man’s ears. Then He spat and touched the man’s tongue. He looked up to heaven and with a deep sigh said to him, “Ephphatha!” (which means “Be opened!”). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly.
“Put his fingers” – Jesus uses sign language to tell the deaf man what He was doing for his hearing and also speech.
“Took him aside” – Jesus did not want to make the man a spectacle.
36–37 Jesus commanded them not to tell anyone. But the more He did so, the more they kept talking about it. People were overwhelmed with amazement. “He has done everything well,” they said. “He even makes the deaf hear and the mute speak.”
“Overwhelmed with amazement” – The crowd were attracted to someone they saw in terms of signs and wonders and possible political liberation. However Jesus needed His disciples and others to understand from the miracles who He was, a Messiah, vulnerable and without political might. He also wanted them to see beyond the healing of people’s physical disabilities, to their own spiritual blindness and deafness – and need.
IN PRACTICE Jesus’ ministry in Tyre was a ministry to Jewish settlers there – He didn’t seek out a Syrian Gentile woman with a pressing family situation and a demon or two to send packing. But He wasn’t about to dismiss her because she was not one of the ‘children’ Hhe was sent to. What a lesson for us! We may have a clear idea of who are ‘our’ sort of people – people we relate to, in our church or belonging to our denomination or whatever. And then there’s someone else who needs prayer, who needs help. Maybe they are Romany, or a DSS family with history or folk from a different culture. What stops us? Bits and pieces of discrimination and judgment clutter our thoughts but Jesus, who had a clear call and clear priorities, didn’t hold back His love. Neither should
QUESTION God is always testing us and taking us a bit outside our comfort zone. You probably have such a story, if you think about it. What did you learn from it?
James 2:1-17 » Genuine faith treats others impartially
God’s love is seen in us to the extent we love others just for who they are, not showing any favouritism.
My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favouritism.
“Favouritism” – Christ lived for 30 years in an undistinguished village and ministered in Galilee and Samaria, regions despised by Israel’s leaders, a strong statement about God’s impartiality.
2–4 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts?
“Meeting” – literally, ‘gathering’. At this time of
“A good seat… sit on the floor” – most in a synagogue would stand or sit cross-legged on the floor. There would be a few benches around the wall and in front, which the Pharisees considered theirs by entitlement, Mark 12:38–39.
5–7 Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom He promised those who love Him? But you have dishonoured the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are blaspheming the noble name of Him to whom you belong?
“Chosen… to inherit the kingdom” – God’s choosing is a combination of His calling and our response, into the sphere of salvation and the realm of Christ’s rule, the present sense of kingdom. God’s kingdom order confronts the world’s sense of priorities, Luke 6:20–23.
“The noble name” – literally, “who slander the noble name spoken over you,” meaning the ownership of Jesus Christ which we declare at conversion and baptism.
8 If you really keep the royal law found in Scripture, “Love your neighbour as yourself,” you are doing right.
“Royal law” – or sovereign law i.e. one that is binding, quoted from Leviticus 19:18. Taken with the command to love God, Deut. 6:4–5 it encapsulates all the Law and Prophets as Jesus taught and Paul emphasised, Matt. 22:36–40, Romans 13:8–10.
9–10 But if you show favouritism, you sin and are convicted by the law as lawbreakers. For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.
“If you show” – more accurately, “since you show”, the form of the verb indicating it was
11 For He who said, “You shall not commit adultery,” also said, “You shall not murder.” If you do not commit adultery but do commit murder, you have become a lawbreaker.
“Lawbreaker” – Jewish religious teaching had reduced the law to a long series of injunctions which were held to be of varying importance, rather than a unified way of life of loving God and therefore others. James’ point to his readers is that they could not cherry-pick and claim to live for God.
12–13 Speak and act as those who are going to be judged by the law that gives
Someone whose life does not show mercy and is judgmental, has clearly not received God’s mercy. The unredeemed will be judged for eternal hell, while those showing the evidence of God’s nature in new life – James assumes his readers are genuine believers – will be those with the assurance of receiving a different judgment, that of merciful freedom.
14 What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?
“Claims to have faith” – but if not genuine saving faith is demonic, useless and dead, James 2:19,20,26. Can such ‘faith’, form without substance, save them? The implication is that it cannot. Intellectually accepting certain truths, without the step of trusting Jesus Christ as Saviour, is not the faith that justifies and saves.
15–17 Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.
Genuine faith and having God’s Spirit active within us is a spiritual condition that cannot help but produce actions that please God. James is in no way saying that a person is saved by their good works. He has clearly stated that salvation is a gracious gift from God that cannot be earned, James 1:17–18, see also Ephesians 2:8–9. He sets out plainly the danger of a kind of religiosity which is not sincere faith and which cannot save, above vv. 14 and 17, James 2:20, 24, 26 and see Jesus teaching e.g. Matt. 3:7–8, John 8:30–31.
“What good is it?” – this picture of false faith is like the illustration of false love in 1 John 3:17.
IN PRACTICE In a harsh and judgmental world, those who walk with Jesus and His Spirit are called to be different – and also empowered to live differently. Our call is simply to love others with God’s love. That’s more than a nice-sounding phrase. It means choosing not to apply man’s judgmental discriminations. It means accepting people as made in God’s Image. Most will be different. Many will be difficult for us. Their rejection of God may be overt. But God sent Jesus so that they could come back to Him and know Him personally. We are the impartial, non-judgmental guides He has put in place for them, serving under the royal law of love.
QUESTION If we are called to model God’s impartiality to others, what sort of being different would be good?
PRAYER Lord, in our humanness we judge others who are not like us and fall far short of having Your heart for them. Fill us with Your Spirit afresh to love with Your love and leave the judging to You because You are completely fair and impartial. Empower us to be reliable guides to others, showing the Way of Jesus and not our way. Amen.
Readings for Sunday, July 22 – God’s promise of inclusion and rest
2 Samuel 7:1-14a – The promise of rest from oppression with God present
Mark 6:30-34, 53-56 – The promise of Jesus’ compassion for all who draw close
Ephesians 2:11-22 – The promise of access to the Father without exclusion
The theme is based on three Bible promises of peace and rest and being included in God’s promise of hope and protection. King David is promised rest from the oppression of enemies – a promise that we can stand on when we face oppression – in Galilee crowds finding Jesus’ compassion give us a promise of God’s mercy, including healing, and the reconciliation of Jews and Gentiles makes a present-day promise to all of being included in God’s promises without religious separation.
2 Samuel 7:1-14a » David desires a fitting place of worship for God to retain the nation’s rest
God will have a dwelling for people to draw close, but not built by David. He will, however, grant David longevity of rule and lineage
1-2 After the king was settled in his palace and the Lord had given him rest from all his enemies around him, he said to Nathan the prophet, “Here I am, living in a house of cedar, while the ark of God remains in a tent.”
David, as king, now had a palace built of stone and imported cedar while the ark remained under a tent covering, 2 Sam. 6:17. David felt that the heavenly King should be more prominently honoured than him.
3 Nathan replied to the king, “Whatever you have in mind, go ahead and do it, for the Lord is with you.”
4 But that night the word of the Lord came to Nathan, saying:
This word is also referred to as the Davidic covenant. It contains both national (v.10) and person (v.11) promises.
For further study of references to this as a covenant, see 2 Sam. 23:5, Psalm 89:3,28,34,39 and Ps. 132:11
5-7 “Go and tell My servant David, ‘This is what the Lord says: Are you the one to build Me a house to dwell in? I have not dwelt in a house from the day I brought the Israelites up out of Egypt to this day. I have been moving from place to place with a tent as My dwelling. Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd My people Israel, “Why have you not built Me a house of cedar?” ’
“Are you the one?” – David’s God-given task was to fight the Lord’s battles to achieve rest, freedom from oppression, in the land that had been promised. See 1 Kings 5:3, 1 Chron. 22:8-9.
8 “Now then, tell My servant David, ‘This is what the Lord Almighty says: I took you from the pasture, from tending the flock, and appointed you ruler over My people Israel.
9 I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name great, like the names of the greatest men on earth.
“Cut off all your enemies” – Bible material is often arranged according to topic rather than the exact chronology we would expect. The events of 2 Sam. 8:1-14 probably happened before this chapter.
10-11 And I will provide a place for My people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning and have done ever since the time I appointed leaders over my people Israel. I will also give you rest from all your enemies.
“Provide a place… for Israel” – the real purpose behind making David king.
“Since…I appointed leaders…” – meaning the time of the judges who preceded Saul and David and the kings.
“ ‘The Lord declares to you that the Lord Himself will establish a house for you:
“Establish a house” – the play on words is plain in translation. God does not David to build Him a house, or temple, but God will build David a house, or royal dynasty.
Many Bible covenants are conditional with an”if” clause, but this covenant with David is unconditional, as with Noah, Abram and Phinehas.
12 When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom.
13 He is the one who will build a house for My Name, and I will establish the throne of His kingdom forever.
14 I will be His father, and He will be My son.
The covenant points forward to its greater fulfilment in Jesus Christ, born of the tribe of Judah and the house of David, Matt. 1:1, Luke 1:32-33 etc
IN PRACTICE This teaching in the Old Testament from King David’s time contains the first of three promises from God of ‘rest’ which is a state of peace and trust from enemies.
David’s enemies mostly appeared with a spear in their hands, and his battles are trials of military strength worked out in combat on the battlefield. In our world of NATO and Europol and summit talks, is all that irrelevant? Certainly not. Spiritual conflicts in the heavenlies, where the hosts of the defeated enemy, Satan, are still pursuing a vicious rearguard action, are played out in acts of terrorism, persecution and imprisonment of political opponents, and every kind of cruelty and injustice.
When we encounter evil actions and evil people, we need to see the evil that is finding people’s vulnerabilities and insecurities to work through.
Now turning to submit to God in worship, who has promised His rest, starts to make very present-day, practical sense.
QUESTION When evil in one of its forms draws near to us, who do we draw near to? How do we bring God’s promises to bear?
Mark 6:30-34, 53-56 » The promise of Jesus’ compassion for all who draw close
People recognise the Messiah and draw close. Wherever Jesus went crowds gathered and brought their sick
30-31 The apostles gathered around Jesus and reported to Him all they had done and taught. Then, because so many people were coming and going that they did not even have a chance to eat, He said to them, “Come with Me by yourselves to a quiet place and get some rest.”
“Get some rest” – two meanings here. Another definition of finding rest is taking time in a quiet place with Jesus.
32-34 So they went away by themselves in a boat to a solitary place. But many who saw them leaving recognised them and ran on foot from all the towns and got there ahead of them. When Jesus landed and saw a large crowd, He had compassion on them, because they were like sheep without a shepherd. So He began teaching them many things.
53 When they had crossed over, they landed at Gennesaret and anchored there.
Or crossed the shoreline. Gennesaret (modern-day Ginosar) is down the coast a little way, towards Tiberius.
54-56 As soon as they got out of the boat, people recognised Jesus.
The crowd from vv.32-34 could see the boat and follow its progress on foot.
They ran throughout that whole region and carried the sick on mats to wherever they heard He was. And wherever He went – into villages, towns or countryside – they placed the sick in the marketplaces. They begged Him to let them touch even the edge of His cloak, and all who touched it were healed.
“All who touched it…” – a clear statement. See also Matthew 8:16-17.
IN PRACTICE To seek a divine encounter with the promise of healing is entirely in line with this teaching, but out of line with most of our experience. It’s controversial. We all know people who have struggled with illness. For some, their earthly life appears to have foreclosed early and suddenly.
The account of people flocking to Jesus, pressing in to Him and the statement that “all who touched [His cloak] were healed” leaves us with both a promise and also a problem.
The promise seems clear enough, but so is the expectation of coming to the Lord (who we can’t touch) and trust in Him, when we have so many alternatives to trust in. Some we know from their stories are miraculously healed; for many it is a process and good medicine may be experienced as God’s gift. For some, the healing is total in transition to new and eternal life. Our philosophy is inadequate to explain this, but let’s not let lack of predictability and our sense of control and reason stop us from simply trusting and believing what God has written.
QUESTION In the battle that goes on in our minds between reason and logic and trusting in what God says, how do we referee the contest?
Ephesians 2:11-22 » The promise of access to the Father without exclusion
The new relationship with God includes Gentiles on the same basis as Jews
11-13 Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands) – remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.
“Remember that formerly… at that time” – referring to those outside a personal relationship with Christ, as they were when they “followed the ways of this world and of the ruler of the kingdom of the air…”, Eph. 2:1-10. We are either committed to belong to Christ, or we are by default under the sway of the devil.
“You who are Gentiles” – most of those in the church in Ephesus.
The rite of circumcision was a clear mark of distinction and also pride. A major exclusion in the ancient world, between people groups hostile to each other, is reconciled in Christ.
14-15 For He himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace…
“Two groups one” – believing Jews and believing Gentiles.
“Destroyed the barrier” – a barrier of prejudice. Jews and Gentiles practised strict religious isolation from one another. Gentiles in the Jerusalem temple area were not allowed past the barrier in the Court of the Gentiles.
16 …and in one body to reconcile both of them to God through the Cross, by which He put to death their hostility.
“One body” – God sees those who are the Lord’s, those who are His, as one body of Christ.
17-18 He came and preached peace to you who were far away and peace to those who were near. For through Him we both have access to the Father by one Spirit.
“Far away and… near” – Gentiles, unlike Jews, had no cultural experience of the Living God and so were not as “near”, although both had shared the same need to come into personal relationship through Jesus and His Spirit.
19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of His household…
“Foreigners and strangers” – addressing what had been a deep-seated division.
20 …built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.
“Cornerstone” – hundreds of years before Christ, Isaiah spoke of God laying a “tested stone” as a cornerstone foundation, Isaiah 28:16, meaning the Messiah to come.
“Foundation of apostles and prophets” – the early church was built on these ministries as people were sent out in ground-breaking roles. Church planting in our time, both overseas and new congregations at home, require the equipping ministries mentioned later in the letter, Eph. 4:11-13.
21 In Him the whole building is joined together and rises to become a holy temple in the Lord.
22 And in Him you too are being built together to become a dwelling in which God lives by his Spirit.
“In Him… built together” – Peter also refers to Jesus as the Living Stone in whom we ‘living stones’ are being built into a spiritual ‘house’. See 1 Peter 2:4-6
IN PRACTICE The third teaching in this theme of God’s promise of our inclusion in His hope and His promises, and therefore our rest, is about who is included and whether there is a kind of hierarchy of privilege. We think there is. We think that our religious obedience, however that is expressed, gets us up the queue line because that’s how we as humans are programmed – so much in our education, professional life and general experience is based on merit.
When ministers began to take the Good News of Jesus outside the confines of pews and pulpit (as John Wesley did in the 1700s and many others since) God’s love and grace for the apparently underserving presented many surprises to the religious mind. He loves to overturn our comfortable theology! Back in the first century, it was the same. The Jews really did consider themselves God’s chosen people, even if they had largely rejected their own Messiah. They wanted to treat the ‘outsider’ Gentiles as second class, if they had dealings with them at all. God confronted that exclusivity of attitude in them, and He still does in us. Formal religion has created all kinds of barriers to knowing God’s love and He delights in opening another door that needs no ticket other than a desire to enter in and experience Him.
QUESTION If you see another person in church who dresses differently, behaves differently and just is – different, how do you view them and how does God view them – and how will you love them anyway?
The Living Word for week up to Sunday, December 24, 2017: Part 4 of 5
Thursday, Dec 21: Romans 16:25-27
Paul exhorts hearers of the letter in Rome to be strong in the Good News, to be made known to Gentiles everywhere to the glory of God.
25 Now all glory to God, who is able to make you strong, just as my Good News says.
- “My Good News (or my Gospel) might seem to be Paul’s version versus others. Paul’s gospel is perhaps more developed, as one would expect, but no different in essence – and gained at first hand. Paul’s letter to the Galatians, Galatians 1:11-12, explains that “his gospel” is not a version of someone else’s gospel but an understanding that he received directly from the Lord by revelation; see also Ephesians 3:2-6.
This message about Jesus Christ has revealed his plan for you Gentiles, a plan kept secret from the beginning of time.
- The prophets, in stark contrast to the exclusive culture they lived in, saw in the Spirit the nature of the gospel and its universality – “a light for the Gentiles”. This truth was hidden, spoken out by the prophets but still a mystery waiting to be revealed until Jesus came and until the time Paul is writing in.
26 But now as the prophets foretold and as the eternal God has commanded, this message is made known to all Gentiles everywhere, so that they too might believe and obey him.
- God has commanded that the message to be made known to all people everywhere, for them to respond and believe. In among His final instructions to the disciples, in a very well-known passage, Jesus told them to go and make disciples “of all nations” or as we would say, all kinds of people – not just people like us.
27 All glory to the only wise God, through Jesus Christ, forever. Amen.
The passage begins and ends with Paul giving all glory to God. For what? The message of good news which the prophets heard and spoke of first, not just for the Jews but for all mankind. Paul is seeing this unfolding, and he has had a good deal to do with this. However he is quick to point out that it was good news for him first, he was giving what he had been given, and it was God’s message and promise, not his.
He is showing us that when we see God do great things, and we may, by His grace, have had some involvement in that, hold it lightly and give the glory to God as it is due. It all goes wrong when we start to think it is our achievement, not God’s.
- To what extent have you received the gospel from someone else – and found that you needed to outgrow their perspective, as you grew in your own revelation of it, through your relationship with the Lord?