TLW 27. Readings set for Sunday, July 8 (Revised Common Lectionary).
2 Samuel 5:1-5, 9-10 – After years of dishonour, David is crowned
Mark 6:1-13 – Jesus faces dishonour in his hometown
2 Corinthians 12:2-10 – Paul says public dishonour helps to reveal Christ’s power
2 Samuel 5:1-5, 9-10 » After dishonouring delay, David is anointed king
The northern tribes seek unity under one monarch
1-2 All the tribes of Israel came to David at Hebron and said, “We are your own flesh and blood. In the past, while Saul was king over us, you were the one who led Israel on their military campaigns. And the Lord said to you, ‘You will shepherd my people Israel, and you will become their ruler.’ ”
“Your own flesh and blood” – Despite a separation between Judah and the northern tribes, they still had a strong sense of kinship. Under David, they came together.
3 When all the elders of Israel had come to King David at Hebron, the king made a covenant with them at Hebron before the Lord, and they anointed David king over Israel.
David had been made king over Judah by his tribe, and over Jerusalem by conquest. His kingship over the northern tribes came by covenant, or treaty. This was the third time David was anointed.
4-5 David was thirty years old when he became king, and he reigned forty years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned over all Israel and Judah thirty-three years.
“When he became king” – David had been anointed by the prophet Samuel as a youngster, 15-20 years earlier. His God-fearing leadership had been seen by all. The tribal elders had been very slow to recognise the working out of the Lord’s ‘shepherd of Israel’ word, when the crowning actually took place.
9-10 David then took up residence in the fortress and called it the City of David. He built up the area around it, from the terraces inward. And he became more and more powerful, because the Lord God Almighty was with him.
David has gone north to Jebus which was a terraced area south-east of the modern city and below the rock, or stronghold that became the rebuilt City of David, Jerusalem. It was a strategic move: central, naturally fortified and between Judah and the northern territories.
In practice David was anointed for high office as a teenager – and then had to live with that call on his life, being faithful to God in the face of much public dishonour, even being treated as an outlaw. It was about 20 years many years before even his own tribe recognised his leadership in Judah, and then another wait before he could bring the northern tribes on board. Later he was to write, Psalm 18:25, “To the faithful you show yourself faithful…” Was he faithful? He made mistakes, even serious mistakes like sending Uriah to his death, but he recognised his faults and learned from them, and was revered as a good and godly king who established just rule, the way God wanted. The lesson for us is that our loyalty and trust of God will be tested, and He allows this testing to be like a blacksmith’s heating and hammering, to forge strength and relience.
Question When you feel you are being dishonoured, where are you between blaming God for not standing by you, or accepting the test that strengthens, knowing that God is faithful?
Mark 6:1-13 » Jesus faces dishonour in his hometown
The Twelve are empowered and sent out in twos to minister in the villages.
1-3 Jesus left there and went to His hometown, accompanied by His disciples. When the Sabbath came, He began to teach in the synagogue, and many who heard Him were amazed.
Probably the same event as Luke 4:16-30 where Jesus reads the beginning of Isaiah 61: “The Spirit of the Sovereign Lord is on Me, because the Lord has anointed Me to proclaim good news to the poor…” (etc).
“Where did this man get these things?” they asked. “What’s this wisdom that has been given Him? What are these remarkable miracles He is performing?
“Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t His sisters here with us?” And they took offence at Him.
“Isn’t this the carpenter?” – people had known Jesus in His ‘ordinary life’ prior to His baptism. To them, He is ‘just a carpenter’ and, implied in “Mary’s son”, of illegitimate birth, unlike his brothers and sisters.
“Took offence” – in Luke’s account, serious offence, as the crowd hustled him to the brow of the town hill and tried to push him over the edge.
4-6 Jesus said to them, “A prophet is not without honour except in his own town, among his relatives and in his own home.” He could not do any miracles there, except lay His hands on a few sick people and heal them. He was amazed at their lack of faith.
Then Jesus went around teaching from village to village.
“Without honour” – this rejection in Nazareth (the last time in the Gospel where Jesus is associated with a synagogue) is a small version of the much greater rejection to come in Jerusalem. The dishonour shown to him results in a lack of fruit there.
7 Calling the Twelve to him, He began to send them out two by two and gave them authority over impure spirits.
“Two by two” — the OT requirement for ‘authority’ was two witnesses, Numbers 35:30, Deut. 17:6, 19:15, Matt. 18:16. Spiritual authority over spiritual iniquity or “impure spirits” would be needed on the mission.
“Authority over impure spirits” – the proclamation of God’s kingdom comes in actions and deliverance, including healing, not just words (vv.12-13).
For further study see Matthew 10:1, 5-15; Luke 9:1-6
8-11 These were His instructions: “Take nothing for the journey except a staff – no bread, no bag, no money in your belts. Wear sandals but not an extra shirt. Whenever you enter a house, stay there until you leave that town. And if any place will not welcome you or listen to you, leave that place and shake the dust off your feet as a testimony against them.”
Nazareth had proved to be hard-hearted and scornful with only a “few sick people” healed. This was a lesson to the disciples, to discern which people were open to God by seeing who would welcome them and by receiving their hospitality.
12-13 They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them.
“That people should repent” – not so much a ‘hard message’ as God working through the disciples. Proclaiming and showing the goodness and grace of God results in willing change of hearts and lives – repentance – among those who receive the Good News.
In practice With the revelatory insights that Jesus possessed, the “wisdom that had been given Him”, it is hard to imagine Jesus being amazed at the rejection and lack of faith he experienced in his hometown. He both demonstrated and explained who He was – the signs of the kingdom in His ministry left little doubt of that – but those who had known him as a carpenter/builder were scornful, asking him who He, just a regular working man like them, thought He was.
Often it is those near and dear to us, and those who we would naturally expect to be affirming us, who can present the most difficult opposition. Becoming a Christian by asking Jesus into our lives does change us and does make us seem different – progressively more like Him! And that can be threatening to others. But if Jesus was so dishonoured and rejected, should we be upset if we experience a little of the same?
Question If Jesus gave His first disciples authority over evil spirits, how are we to view a life made miserable with a spiritual dimension to it?
2 Corinthians 12:2-10 « Paul says public dishonour simply reveals Christ’s power more
His testimony of a heavenly encounter which God initiated has made him especially aware of his reliance on God
2 I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know – God knows.
“Third heaven” – not the atmosphere where birds fly, and not the higher ‘heaven’ of sun, moon and stars, but the unseen realm of God’s uncontested presence, the place of blessedness where God dwells, referred to in the NT as paradise, Luke 23:43, Rev. 2:7. Jesus is “exalted above the heavens”, Hebrews 7:26.
3-4 And I know that this man – whether in the body or apart from the body I do not know, but God knows – was caught up to paradise and heard inexpressible things, things that no one is permitted to tell.
Paul had a vision or visions of such unusual intensity he was reluctant to talk about his experience, using the third person as a way of avoiding appearing boastful about something that was God’s initiative.
5-7a I will boast about a man like that, but I will not boast about myself, except about my weaknesses. Even if I should choose to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so no one will think more of me than is warranted by what I do or say, or because of these surpassingly great revelations.
87b-9a Therefore, in order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But He said to me, “My grace is sufficient for you, for My power is made perfect in weakness.”
“Thorn in the flesh” – the meaning of this is disputed. Many commentators explain this by a physical affliction like malaria or migraine attacks. However, the phrase is used in the OT of a personal enemy, Numbers 33:55, Ezek. 28:24 and Paul had persistent opponents – and often quoted the Hebrew Scriptures (or OT to us).
“Three times” – like Jesus’ threefold prayer, Mark 14:32-41, a way of saying that he has prayed to completion and received his answer.
9b-10 Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.
The Corinth church had a problem with self-appointed and self-congratulatory leaders, who considered themselves more polished speakers than the small, bald Jewish man who had introduced them to Christ. Paul, by contrast, wouldn’t let anything, any ‘success’ of man, get in the way of his utter focus on Jesus as Lord. Divine power only finds its expression in our human weakness and recognition of the need of the Lord’s empowerment — Paul is forthright about his need of help.
In practice This passage can present difficulties in reading it, because Paul uses an elaborate language and style to try to insulate the person, Paul, from being defined by an astounding and life-changing spiritual experience. As if the blinding vision on the Damascus road wasn’t enough… Paul’s point is that it is all about God and not about him, all about what God does, not what he does, and all the dishonour and difficulties simply serve to beat down any sense of human pride and self-sufficiency. Boasting about our weaknesses doesn’t seem so counter-intuitive in the context of God needing a clear and therefore humble channel for His grace to flow. And God’s way of clearing the channel seems a little less unreasonable!
Question Could you give an example of God’s strength being able to work, as a result of your own obvious absence of strength?
p class=”p6″>Prayer Lord, I hate being mocked and dishonoured, not to mention all the other kinds of spiritual opposition. But I want to learn to pray with authority, to minister to others You may send me to and to bless others with a growing sense of Your kingdom order and peace in their lives. Help me to trust You more, and become more resilient and Jesus-like, as I learn to see the tests of life from Your perspective. In Jesus’ name I pray, Amen.
Revised Common Lectionary readings for Sunday, January 28 (Epiphany 4)
Mark 1: 21-28
1 Corinthians 8:1-13
C of E alternative epistle reading Rev. 12: 1-5a
MONDAY, JANUARY 22
One day, God says, He will raise up another prophet who will speak truths from the heart – His heart.
15 The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.
- “Like me” – Moses clearly speaking of the ultimate prophet who was to come. The timeline is similar to someone in early Saxon times speaking of something happening in our time.
16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire any more, or we will die.”
17 The Lord said to me: “What they say is good.
18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him.
- Philip alluded to this verse in calling Nathanael over to Jesus, John 1:45
- Both the OT and the NT view this passage as referring to the coming Messiah who would (with similarities to Moses) proclaim revelation from God and offer extraordinary leadership to His people.
For further study: There are a number of parallels between Moses and Jesus: being spared as a baby, Exod. 2, Matt. 2:13-23; Jesus renouncing a royal court, Phil. 2:5-8, Heb. 11:24-27; remarkable compassion for their people, Numbers 27:17, Matt. 9:36 and making intercession for their people, Deut 9:18, Heb. 7:25; speaking to God face to face, Exod 34:29-30, 2 Cor. 3:7. Both were involved in mediating a covenant, Deut 29:1, Heb. 8:6-7.
19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.
20 But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other gods, is to be put to death.”
- A prophet, at one level, is what we call a preacher – someone who seeks to speak publicly on behalf of God, speaking God’s truth. OT prophecy was often delivered with a “foretelling” emphasis while NT prophecy, a particularly spiritual gift and ministry, is more about “forthtelling”. Anyone can claim to speak for God; however in the OT such presumption was to be tested, and if necessary punished.
- There is a test in view here – will people follow the prophet, or be careful to follow only the Lord and his true prophets? See Deut 13:1-5, Jer. 28:15-17.
- Compare with v. 18 which refers to a very particular prophet, and this verse which heralds a series of prophetic voices. Both were fulfilled as we know.
The Lord is always speaking to His people. Whether His people are hearing, or even disposed to hear (v.16) is another matter, which is why the Lord has raised up those who will speak and get people’s attention, on His behalf.
It is a serious matter to dismiss what the Lord is saying. Similarly, it is a serious matter to put the Lord’s name to something He is not saying, or to seek to speak authoritatively using an alternative and ungodly source of reference.
The ultimate truth speaker is Jesus, especially in his earthly role where He showed what God was like, alongside God’s self-revelation of Himself in his recorded and enduring word.
What principles guide us in discerning whether what someone is speaking, is truth from God, or their own presumption – or a mixture?