Posts

It is always good to learn from a master – someone who has become (at least to some extent) an expert.  We learn not only from the teaching of such a person, but also from his practice.  Christians can and should learn from mature servants of the Lord such as Paul.  We can learn much from his praying.  We consider Philemon 4-7 Christian faith and love.

1. The commitment to prayer

Before presenting Philemon with his request regarding Onesimus, Paul assures Philemon of his prayers for him.  Of fundamental importance to Paul is the relationship he sustains with Philemon.  This is a vital part of Paul’s pastoral care for believers – it requires close personal involvement.  Note ‘I always thank my God’ (v4) – this speaks of a close personal relationship with the Lord that will be reflected in how Paul relates to the Lord’s people.  There is a warm devotion in Paul’s language and in his praying.  This is how we ought to think of the Lord.  This language reflects that of the Psalms: often the psalmist calls out to ‘my God’ (Psalm 3:7) for example.  We also see Paul’s commitment to Philemon: ‘I remember you in my prayers’ (more literally ‘making mention of you’).  The present tense of the verb indicates Paul’s regular, constant practice.  Our praying for the Lord’s people requires the same commitment, rooted in love for the Lord and for his people.

2. The fuel for prayer

Our prayers can often be very general, even vague.  God can and no doubt does answer such general prayers, but they may indicate laziness or lack of concern.  The example of Paul shows the solution to such generalities – ‘because I hear about your faith’.  He has obtained specific information about Philemon which serves as fuel for specific praying.  In particular, ‘I hear about your faith in the Lord Jesus and your love for all the saints’ (v5).  Philemon manifests two vital Christian virtues and is clearly a man of outstanding spiritual character.  Paul can be even more specific: ‘Your love has given me great joy and encouragement’.  There is real warmth in Paul’s response.  Note too Philemon’s ministry – ‘you, brother, have refreshed the hearts of the saints’ (v7).  The perfect tense speaks of the ongoing effects of Philemon’s activity.  Remember how the Lord Jesus promised in Matthew 11:28 ‘I will give you rest/refreshment’.  We should have the same concern as Paul to know and pray for believers’ real needs, and should rejoice to hear of others serving and growing in grace.

3. The content of prayer

In light of what he knows of Philemon and his work, Paul says, ‘I pray that…’ (v6).  The verse is not easy to translate, but the meaning is fairly clear.  Literally v6 says ‘that the sharing/fellowship of your faith may become active/effective/powerful’.  Paul is describing not so much an evangelistic ministry (as in NIV), but rather stating that the blessings of Philemon’s faith are to be shared with others, as in his loving refreshment of the saints.  Our faith is not private but is to be the source of blessing for others.  This will in turn result in deeper blessing for Philemon: ‘so that you will have a full understanding of every good thing we have in Christ’.  There is a healthy corporate life among God’s people that we should seek to experience in our own setting, a growth that blesses the whole body.

The letters of Pasul are full of profound theology, especially regarding the person and work of Christ.  On many occasions this grows out of specific situations in congregations, often among people Paul knows.  These are pastoral responses, one of the most personal being the letter to Philemon.  In his providence the Lord allows situations to arise in churches so that important issues come to the fore and can be addressed by the ‘God-breathed’ word (2 Timothy 3:16) given by the Lord through his apostle.  We consider Philemon 1-3 A pastor’s letter.

1. The senders

            (i) Paul, a prisoner of Christ Jesus (v1).  He is writing to a close friend and does not mention his apostolic status.  He is a prisoner, probably in Rome.  Note – ‘a prisoner of Jesus Christ’ – he is in these circumstances by the sovereign will of the Lord.  He writes to a brother in Colosse, and the letter is probably brought at the same time as Colossians.  The congregation was probably established by Epaphras, converted during Paul’s 3-year ministry in Ephesus.

            (ii) Timothy our brother.  Paul includes his much younger co-worker.  Timothy was from Lystra (Acts 16:1) and later joined Paul on missionary journeys.  He is with Paul during his imprisonment, a steadfast and reliable brother, and a spiritual son of Paul (1 Timothy 1:2).

2. The recipients

            (i) Philemon.  He is ‘our dear friend’ – there is real warmth in Paul’s words.  He tells Philemon ‘Your love has given me great joy and encouragement(v7).  Philemon is also a ‘fellow worker’, one who ‘refreshed the hearts of the saints’ (v7).  He is a valued and valuable servant.

            (ii) Apphia.  Designated ‘our sister’, she is probably Philemon’s wife.  God women played a very important role in the early church, even though not ordained to office.  Another example is Lydia (Acts 16:14f).  Valuable Christian service does not require ordination.

            (iii) Archippus.  Possibly the son of Philemon and Apphia, he is Paul’s ‘fellow soldier’.  He appears to be a loyal and dedicated Christian worker, a man ready to face hardships.  In Colossians 4:17 he is urged to ‘complete the work you have received in the Lord’.

            (iv) the church that meets in your home.  Without church buildings in the early centuries, the church met in homes.  Philemon was probably well off, able to afford a large enough home to serve as a meeting place.  The letter will be read in the congregation.

3. The greetings

Paul uses what became the normal form of Christian greeting.  ‘Grace to you’ – a daily supply that lies behind every element of salvation and service.  Also ‘peace’ – in Christ we have ‘peace with God’ (Romans 5:1), and so we desire to enjoy a sense of that peace in daily living, freed from the burdens and fears of the world.  These blessings come ‘from God our Father and the Lord Jesus Christ’, applied by the Holy Spirit.  We look always to the God who ‘is able to make all grace abound to you’ (2 Corinthians 9:8).

The fall of Jerusalem to the Babylonians was the greatest disaster experienced by the people of Judah in Old Testament times.  It was an event that the people believed God would never allow to happen, yet he did, and the result was a crisis of faith for the people.  In 597BC Nebuchadnezzar captured Jerusalem and carried the best of the people to Babylon.  He set up Zedekiah as a puppet king, but several years later Zedekiah rebelled, and the Babylonians finally destroyed Jerusalem.  In the reign of Zedekiah Jeremiah received a word from the Lord that turned upside down the people’s perceptions of the exiles and of those who remained.  We consider Jeremiah 24:1-10 God’s surprising grace.

1. Two baskets of figs

The historical setting is very specific (v1) – after the first deportation to Babylon in 597BC.  This was a manifestation of the wrath of God on Judah chiefly because of idolatry.  The prophets had often warned that this would happen, but kings and people ‘mocked God’s messengers, despised his words’ (2 Chronicles 36:16).  The assumption of the people was that those in exile suffered because of their sin and deserved what they endured, whilst those left in Jerusalem enjoyed a measure of God’s favour.  Into this situation came ‘the word of the Lord’ (v4) which presents a totally different view and explains what the Lord will do.  The common assumptions are shown to be entirely wrong.  Note ‘the Lord showed me’ (v1) – stressing this is revelation from God (also v5).  Jeremiah sees ‘two baskets of figs’ (v1).  There is a total contrast in the quality of the figs – this is a two-edged vision, describing God’s diverse working.

2. Good figs have received grace

In 21:2 Zedekiah asks Jeremiah to enquire of the Lord if judgment could be averted – the Lord’s answer is ‘No’.  There will be ‘no mercy or compassion’ for them (21:7).  But the Lord is going to do something marvellous for those in exile – he will do a work of grace for an undeserving people.  Contrary to common assumptions, ‘Like those good figs, I regard as good the exiles from Judah whom I sent away’ (v5).  It is not that the exiles are better people than others, but the Lord freely wills to be gracious to them.  The crucial statement is ‘I will give them a heart to know me, that I am the Lord’ (v7).  This is a saving work that God performs through Messiah Jesus who makes sinners ‘a new creation’ (2 Corinthians 5:17).  What makes them ‘good figs’ is the sovereign grace of God.  God will ‘watch over them for their good’ (v6).  There will be an end to exile – God will ‘build them up…plant them’ (v6).  The promise is of covenant life – ‘they will be my people and I will be their God’ (v7).  He will enable a response of faith – ‘they will return to me with all their heart’.  It is the gospel of saving grace.

3. Bad figs will receive judgment

On the other hand, ‘the survivors from Jerusalem’ are in fact ‘like the poor figs’ (v8).  Far from being better than the exiles, they are ‘so bad they cannot be eaten’.  Here are sinners apart from God’s saving grace.  They are hardened in enmity against the Lord, as is evident in Zedekiah and his associates.  Their only future is judgment – ‘I will send sword, famine and plague’ (v10).  They will lose ‘the land I gave to them and their fathers’.  The Lord speaks the language of covenant curse – it is a grave sin to falsely profess to be one of the Lord’s people.

To be a faithful speaker of God’s Word can be very costly.  The message will often be one people do not want to hear and their response can be one of indifference, but it can equally well be one of hostility, sometimes quite open.  Jesus warned, ‘If the world hates you, keep in mind that it hated me first’ (John 15:18).  That is the experience of Jeremiah, who, when he preached God’s message of judgment was ‘beaten and put in the stocks’ (Jeremiah 19:15).  We consider Jeremiah 20:7-18 The cost of ministry.

1. Persecution

His harsh treatment plunges Jeremiah into profound agony of soul – he is a deeply sensitive man.  He turns to the Lord and pours out his heart.  Most translations read ‘you deceived me’ (v7) – possibly a reflection of his feelings at the time, or it may be translated ‘you persuaded me’ – putting him into the office of prophet.  He now understands the cost – the message of judgment has not yet been fulfilled and he experiences ‘insult and reproach’.  False ‘friends’ seek revenge (v10).  Any speaker of God’s Word can expect a hostile reaction from some.  The pattern was set by our Saviour, the perfect Prophet, who was hated and rejected.

2. Pressure

To avoid such hardship, it seems Jeremiah had tried silence: ‘I will not mention him’ (v9).  His calling seems to be an intolerable burden.  But silence ultimately is not an option.  The Lord will not allow his prophet to be silent and Jeremiah cannot be.  The word God has given demands to be preached – ‘in my heart like a fire’ – keeping the word in burns him up.  He cannot hold it in.  In the end his commitment to the Lord and to his prophetic calling must win.  Note Paul’s words in 1 Corinthians 9:16, ‘Woe to me if I do not preach the gospel’.

3. Presence

Jeremiah clings to what he knows of God: ‘But the Lord is with me like a mighty warrior’ (v11).  This remains true even if it does not fell like that now.  That truth gives confidence in this God who will bring down the persecutors.  The ‘vengeance’ (v12) is on the enemies of God and truth, not Jeremiah’s personal enemies.  Facing the cost of ministry, we must hold fast to the truth about God that we know.  He will deliver (in his time) and that frees us from fear and bitterness.  Like Jeremiah we commit our cause to the Lord and so are able to praise him, like Paul in prison in Philippi (Acts 16:25).

4. Pain

But solutions do not come easily nor necessarily at the time we want.  We have a cry of pain in v14-18 straight from Jeremiah’s heart.  He regrets even being born.  The light he had (v11-13) seems to have gone for the time being.  Here is a reminder that the child of God may experience dark times from which escape is difficult.  We can be honest with the Lord about them.  Our focus needs to be on the Lord and on his truth.  The Lord can cope with our words and never forsakes us (Hebrews 13:5).  The sense of his presence will return, and we recall that on the cross the Saviour experienced the feeling of forsakenness – he understands.

Finding good illustrations can embed the truth firmly in the memory.  A striking picture can stay with us when words might well be forgotten.  The Lord often provides visual reinforcement for the truth he is teaching his people.  One example comes from the ministry of Jeremiah.  This episode may come from early in the reign of Jehoiakim, when there seemed still to be hope for a spiritually declining nation.  We consider Jeremiah 18:1-10 At the potter’s house.

1. Divine revelation

It is vital to see that the insight Jeremiah gained at the potter’s house is not merely the result of his own thinking: we are dealing with divine revelation.  ‘This is the word that came to Jeremiah from the Lord’ (v1).  At the potter’s house ‘the word of the Lord came to me’ (v5).  How the word came to Jeremiah we do not know.  There is an element of mystery and perhaps these things are beyond our understanding.  What is crucial is that this message has its source in the Lord.  Note 2 Peter 1:21 ‘prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit’.  The agent of revelation is the Holy Spirit, working in such a way that the faculties of the prophets were not suppressed but were used by God.  The result is that Scripture is ‘God-breathed’ (2 Timothy 3:16).

2. Divine rule

What is the Lord’s message?  The work of the potter was familiar to Jeremiah’s readers.  A common event: ‘the clay was marred’ (v4).  The pot is not satisfactory and is not coming out as the potter wishes.  The situation is not irretrievable – ‘so the potter formed it into another pot’.  His plan is not frustrated, but will be produced, ‘shaping it as seemed best to him’ (v4).  We are not left to interpret what the prophet has seen.  The words are addressed to the ‘house of Israel’, the covenant community.  God reminds them of his sovereignty in relation to their very identity – ‘can I not do with you as this potter does?’  These people ought to be living in obedience to God’s covenant law but (by and large) are not.  The Lord has a design and purpose for his people, and their sins will not ultimately frustrate his plan.  This is a truth to encourage us regarding his work of grace, but this does not guarantee all members of the covenant community will prove genuine.

3. Divine responses

The remainder of the message is heart-searching.  The attitudes of individuals and communities are included in God’s working and call forth different responses from the Lord:

            (i). Judgment averted (v7):  When a nation hears the announcement of judgment, perhaps it ‘repents of its evil’ (v8).  The Lord’s attitude then changes: ‘I will relent and not inflict…’.  This is the reality of grace.  The illustration cannot portray the sinner’s repentance.

            (ii). Judgment imposed (v9):  The promises of blessing are not unconditional.  Some will not obey (v10) and so ‘I will relent of the good I had intended’ (ESV).  We can never presume on God’s blessing.  Our repentance or rebellion are included in his decrees, but our belief and obedience are essential to receiving blessing and avoiding judgment.