 In a book called 1 & 2 Kings you would think the main subject matter of the books would be…kings. But upon reading the book this view is too simplistic. What I mean is we may think that kings means kings of Israel. Yet when fourth century Bible translator Saint Jerome was working through the Old Testament he calls 1 & 2 Samuel 1 and 2 Kingdoms and 1 & 2 Kings, 3 & 4 Kingdoms. Already we perceive here that we are not merely focusing on the personality of kings, but the kingdoms they rule. Coupling this, as events unfold in King(dom)s a curious thing happens after Solomon that you now have Northern and Southern kingdoms. This now splits kingship into two countries. They may happen to be brothers but borders are erected to ensure they stay in their own territory. Israelite and Judahite kings now from 1 King(dom)s chapter 12 are the way we understand the book called in our Bible as Kings.
If this is all not enough, we also have other kings who are not of the stock of Israel. There is the Syrian Kings Ben-hadad (1 Kings 20:1; 2 Kings 6:24), and Hazael (2 Kings 8:15), the King of Edom (2 Kings 3:9) Sennacherib the King of Assyria (2 Kings 18:13), Babylonian King Nebuchadnezzar (2 Kings 25:1) and Evil-merodach (2 Kings 25:27). We could also add that there are queen mothers involved in Judah’s enterprise. Moreover, Athaliah becomes queen herself for six years (2 Kings 11). So much for only Israelite kings alone. The role of prophets plays a significant role for the narrative from 1 Kings 17-2 Kings 13 with Elijah and Elisha called by God to uproot the Omride dynasty. The prophets are a conscience to the king and serve with the Word of the Lord. Which brings us to the most central of observations to be made about kings; there is only one ultimate King and that is God Himself. All the kings are judged before the eyes of the Lord whether they do what is right or what is evil in the eyes of the LORD. They must attend to the Torah daily to be formed by the Word of God (Deuteronomy 17:18-20). This seems straightforward enough until King Josiah has the Book of the Law brought into his hearing after seeking to repair the temple of the Lord. The question begs, “What in the world were the kings before Josiah doing to be faithful to God?” Then we realize this is why the kings of Israel are all wicked! They did not have the Torah! The kings to the south did not have the Word of the LORD though before their minds and hearts to know what God requires of them. This is nothing short of alarming! Yet we now have a better appreciation for what the prophets were doing in Israel at that time. When God sees His Torah hidden, He hides His Word in the mouth of His prophets. The book known as Kings then has much more going on than meets the ear or eye. A good reminder to not judge a book by its cover since the outside doesn't mean we know what’s happening in the inside. May God grant us a thirst for the Word of God hidden in His deeds of judgment and salvation.
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 Reading through the book of Kings you can fall into the danger of hearing repetitive lines. A king would be introduced from either the Northern Kingdom of Israel or the Southern Kingdom of Judah. Along with this, the name of king is given and their pedigree. If it is a Judahite king then there will be mention made of the length of their tenure in office along with the name of the king’s mother. Finally, an assessment of whether this king was faithful or unfaithful in the eyes of the LORD. This kind of introduction of Israel’s kings gives a surprising and inspiring one with the mention of King Hezekiah.
In 2 Kings 18 we are nearing the end of a tumultuous narration of Israel’s history. The repeated pattern of unfaithfulness represented in idolatrous worship of foreign gods makes for lamentable reading. The Northern Kingdom of Israel in 2 Kings 17 has just gone into exile at the hands of the Assyrians (this was God’s doing). Now in chapter 18 we have Ahaz’s son from the Southern Kingdom introduced. We heard the details of Ahaz’s wickedness and the idolatrous practices he instituted (see 2 Kings 16). In light of this double dark theme we are fully expecting in 2 Kings 18 yet another wicked king met with God’s remarkable patience with His people. But Hezekiah is not that kind of king. The summary description of Hezekiah’s heart and acts is uplifting. There are three cycles of overlapping detail of the king’s life. The first is that the king does what is right in the eyes of the LORD (2 Kings 18:3). He is compared to David his father. By this point we know that father does not mean biological because Hezekiah’s father is Ahaz not David. But it is given to us to highlight Hezekiah spiritually. It is covenantal language to demonstrate that like David who pleased God and followed the Torah, so too Hezekiah fulfills this requirement. The narrator shows us what Hezekiah did that was right in the eyes of the LORD by what he destroys. He takes away the high places where foreign idols are worshipped. Also, he tore down the pillars of Asherah, a female fertility goddess. And he did away with the bronze serpent that Israel treated like a relic and worshiped which Moses had used for healing in the wilderness when anyone was snake-bitten for grumbling against the LORD. What Hezekiah did right in the eyes of the LORD was dismantling centres of worship to anything other than the LORD God of Israel. The second cycle of activity begins with Hezekiah trusting in the LORD, the God of Israel (v.5). The narrator says there was none like him before or after of all the kings of Judah. It stands to reason we are not talking about David but all the other ones from Solomon onward. What is of note are the three ways of reciting his trust in the LORD: (1) he held fast in his loyalty to the LORD; (2) he was consistent in following the LORD and did not drift away; (3) he kept God’s Word revealed in the Torah of Moses. The third cycle is assurance of the presence of the LORD with Hezekiah. It is because of this that he prospered wherever he went (v. 7). Where Hezekiah goes is described in the negative first and then the positive. He does not serve the King of Assyria which has just taken Israel’s brothers to the north in exile. Rather he rebels against the powers of the empire. The positive rendering of Hezekiah’s ways that the LORD is with him on is his striking down of the Philistines. This old enemy of Israel reminds us of David and his exploits of destroying the neighbouring foes. Like David, Hezekiah has the presence of the LORD fighting Israel’s battles. Hezekiah the King shows us what the whole task of image bearing is about. It concerns having faith in God's faithfulness as LORD and all others are liars and pretenders. Image bearing is about stewarding God’s creation faithfully, responsibly and wisely. Kingship portends to this reality. See then a king who walks with God and God walks close with him. Be encouraged to walk with the LORD by trusting in Him fully.  Today’s sermon entitled, “An Easter Faith” was based on Job 19:23-27. The challenge our text posed was how to reconcile Job’s words with our Christian identity. After all, when we read/hear Job we do as Christians. Yet that does not mean we ignore the immediate context set before us. Listen to Job’s words:
“Oh that my words were written! Oh that they were inscribed in a book! Oh that with an iron pen and lead they were engraved in the rock forever! For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another. My heart faints within me! What appears to be taking place with Job is he is having a vision of hope when he says, “I know my Redeemer lives.” Job is speaking with the inner eye of faith informing his speech. Hope has come alive in him. Who is his redeemer that he speaks so surely of that he knows? It is he who will be raised up (our English version says stand upon) on the earth. After his skin is destroyed, whether in or out of the flesh, God knows, I shall see God (1 Cor. 12:2). Job has discovered the Truth. He had been thinking and believing of God only in this life and not beyond. Christians have been gifted with the Revelation to know that this life is not all there is. God is Lord here and hereafter. This is what Job learns, but only fleetingly. It escapes him and life forges ahead. How Job’s heart faints within himself because the momentary Revelation of the hope is only glimpsed at from afar. We who know God in the person of Jesus Christ have been drawn near. An Easter faith lives with the promise of all things made new. Hold on Job; hold on church; to the hope of Jesus Christ. We are almost there. Come Lord Jesus, come. Amen.  Whether we know it or not we are all serving somebody. It could be our parents at home, managers at work or our governmental leaders. The truth is we all serve someone. Jesus made this point in Matthew’s Sermon on the Mount: you cannot serve two masters, you will either love the one or hate the other or be devoted to the one and despise the other; you cannot serve God and mammon (Matthew 6:24). Is there ever more a contemporary word that we need to hear than this one? Society teaches us to be empowered with our choice and call that freedom. It’s all about you and what aids and fuels your dreams. It infects us all with varying measures.
Today’s Scripture from 2 Kings 5 is about two servants: Naaman and Gehazi. This story contrasts a Syrian and an Israelite. Naaman is a leprous war general who is described as a great man with his master (5:1). In other words, his greatness is measured in connection with his service. The surprising detail given concerning Naaman’s life is that the Lord, the God of Israel is with the Syrian commander. What is the Lord doing here? Isn’t He supposed to be fighting Israel’s battles? Why then is God with the enemy? It is a sobering reminder that God does not wear the colours of our flag when wars are fought. On the other hand we have Elisha’s servant Gehazi. He serves the man of God and runs various errands and carries word of Elisha’s bidding. Gehazi comes to us in this story when Naaman is healed by dipping in the Jordan River in Israel seven times (5:14). Gehazi sees the healing and that his master refuses any reward from Naaman even though there is a handsome amount offered (5:5b). Gehazi gets greedy and wants to capitalize on this missed opportunity. Gehazi is looking for a "get-rich-quick" scheme in light of God's righteous deed. Observe that Gehazi is seeking to longer be a servant here and that leads to his demise. He chases after dreams of wealth and status and fame and Naaman and says that there are guests who have come and we’ll take some of what you offered. After Gehazi snatches the two talents (150 lbs of gold) and two changes of clothing that afford a lump-sum of money to say the least. When Gehazi comes back Elisha, his master questions him where he has been and Gehazi lies. The man of God uncovers what Gehazi did and then pronounced the leprosy that was removed from Naaman is now on him. The story ends with Gehazi leprous until his death. One wonders where the money and clothing went that Gehazi collected afterward. Not of much use when you are isolated from society. So then, the two servants here both have issues. Naaman whose name means pleasantness or beautiful which suggests something of his appearance and character struggles with not having Elisha doing a miraculous deed for him. He must submit to the Jordan River in Israel (sound like what Jesus did?). Naaman is healed of his leprosy! Meanwhile Gehazi’s name means valley of vision. This appears to suggest Gehazi sees but as the story is told he sees with self-interest and dollar signs in his eyes. The story begins with a great servant Naaman having leprosy and it ends with an unfaithful servant having leprosy. Naaman is reported to have the living God at His side fighting along with him in war (against Israel no less). Gehazi is described as being a servant to the man of the same living God who is with Naaman. Naaman in the end finds healing because of the unnamed servant girl in Israel who refers him to Elisha (5:3). Gehazi relies on his own sight and greed and that blights his life and destroys him. What a contrast! The outsider from Israel turns out to be more righteous than the insider in Israel. What a reversal! Two things we must hear in a way that encourages our life with the Lord is: (1) we all have involvement of the Holy God who is Father, Son and Holy Spirit in our lives; (2) will we be found to be faithful or unfaithful to the service we are put in? May we all indeed be found as servants who watch and labour when our Master, the Lord Jesus Christ comes suddenly and unexpectedly! Give glory to God and to Him alone for He is good and His steadfast love endures forever.  Israel’s name means to contend with God. The occasion of this naming was at the ford of the Jabbok River. Jacob wrestles with the man and there Jacob is no longer called Jacob but Israel (Genesis 32:28). This contending or striving with God is a reminder to us of Israel’s life with God.
What are we to make of this name? How is it meant to be heard? Surely we can say it is representative of national Israel. As a corporate body of people Israel contends with God. It is to be pointed out that Israel contends with God not for God. This is where the crux of the issue lies. Israel strives with God. They are those who draw near to the Lord and they are found to be those who struggle with God. This offers a profound commentary on Israel as they voyage through the testaments. Israel wrestles with God sounds like a bad thing but its intent is to be matter of fact of Israel’s nature. Israel as a people present many a challenge to the Lord and their name meaning is a clue. After all, who names Israel but the Lord? This naming means that God has authority over Israel. Further it is a rule over Israel to bless them. This blessing though comes about through much travail. Israel contends with God not for God reminds us that as God’s people it does not mean that everything that the people of God do is sanctioned by God. Israel errs and wanders often and the Lord as their shepherd seeks them out to bring them back into the fold. Israel’s way of life before the Lord is contentious and disputatious. Listen to the prayers of the righteous that so often confront God with the problem of slavery and exile. Israel cantankerously struggles with God and that is that kind of life that God has with His chosen people. A sobering reminder of whom God chooses may not be the finest or shining examples to imitate as much to be observed and pondered what it means to live with God who is Father, Son and Holy Spirit.  The Selfish Giant is an 1888 children’s book written by the notorious Oscar Wilde. He wrote a play entitled The Importance of Being Earnest and the novels De Profundis and The Picture of Dorian Gray. He is known for his literary contributions to a primarily adult audience. This is what makes The Selfish Giant stand out most notably. It is a children’s story not to older people. Yet what is all the more intriguing is the day and age it was written in has much to offer us. We are given a story for children that are shaped by a Christian imagination. I say this with surprise because Oscar Wilde’s life was sordid and leaves much to be desired. Notwithstanding, Wilde lived in a Christian Europe that had the biblical story before its mind. Even if you were not a Christian or were nominal at best, you still would be formed by the Bible.
In light of this I would like to pick up three parts of the story: (1) The fairy tale captures Christ as a child. In the early church and stretching into the wider Roman Catholic Church, Jesus Christ is often depicted as a child. The early church in the Book of Acts 3:13, 26; 4:27, 30 had used servant which broadened in interpretation to be child. In Catholic art, Jesus is held with adoration by His mother Mary. The child being an allusion to Christ here contrasts the grand heights the giant stands. A prominent biblical motif in the First Testament would include seeing giants like the Nephillim (Genesis 6:4) or Anak (Numbers 13:22) in a thoroughly negative light along with the more well-known giant named Goliath (1 Samuel 17:4). Also, the child stands in solidarity with Christ’s own upholding of the child as a type of what we must become to enter the kingdom of heaven (Matthew 18:1-4). Further, the children in the story are seen connected with Christ since He too is one of them. The child as a Christ figure points us to God’s own nature that is humble, vulnerable and meek. (2) The picture of the child being helped by the giant up into tree provokes the question, “Is this an innocent act by the giant or more of a sinister one that reminds us of Jesus being nailed the cross?” I believe the imagery here ought not to be pressed too far or else we make it say something beyond what is written. After all, the giant was moved out from his castle by the boy in the farthest corner of the garden. He was guided by love. The children see by this act that the giant is not wicked anymore. Something of what the giant does here enables an ice-melting change from within. The little tiny boy who could not get up in the tree, even when the tree sought to help, finds himself put in the tree by a giant that he embraces and gives a ‘giant’ kiss. The only kiss we remember in the Passion of Jesus Christ is betrayal but here it is from the child to the narcissistic hulk. What appears to be happening here is a Gospel rendering of what Christ did on the tree was God’s great act of love. Whatever else may be said about the Giant’s motives, we must be open to the child getting into the tree as what stops the crying and kisses giants, even the most selfish of them. Good news for narcissists! (3) Near the end of the story, the Giant (the description of being selfish has dropped out of circulation by then) finally locates the boy. Upon meeting him again, he sees the prints of nails on his hands and feet. Clearly and without ambiguity this is the Risen Christ appearing to the Giant. The Giant is enraged because of the wounds the child bears. But the child makes it clear that these are the wounds of love. From that point on, the Giant is caught up in the mystery that is Christ Jesus. Notice three things: (1) a strange awe overcomes him and he kneels at the feet of the child (2) the child smiles at the giant and receives him into his life and promises him paradise (3) the giant dies with white blossoms all over him under the tree. Dear reader, the One on the tree who suffered did so because He loves you. Receive the loving embrace of the Father by faith in His Son Jesus Christ the Lord today and be made whole. Amen.  The blissful beginning in the Garden of Eden went sour over food. The enticement of eating a fruit of the tree from the talking snake was too delectable to pass up. Eve’s groping, grabbing and gobbling of the fruit (Medieval commentators surmised it was an apple because the word was closely associated with evil) and Adam’s subsequent follow-up was enough to lead to humanity’s undoing. All of this was over a fruit. Food has been a long-standing issue through the Bible. Consider that Jesus’ first temptation was over some stones being turned into Middle Eastern flatbreads. Or think about David bringing cheese for his brothers at the battle lines in the Valley of Elah. Then there is Paul’s rebuking of Peter for withdrawing from table fellowship when Jewish Christians came on the scene. Jesus was sharply criticized for allowing His disciples to eat some corn on the Sabbath day. Oftentimes, food was at the centre of the controversy. Food fights were not at all uncommon.
For us, in the affluence of Western society we take food for granted given we have an abundance of it. But it wasn’t always this way. In fact it’s not like that in poorer countries. We are instructed by our Lord to pray for our daily bread. And that is only after we have sought God’s reputation to be kept holy, His kingdom to come and His will to be done here on God’s green earth. Food is God’s generous provision for His creatures. He grants us the sheer enjoyment of naturally harvested local domestic food. Food also matters because we eat with other people. It’s a social thing. We do not eat in isolation, contrary to popular lifestyle that eats alone. Food was meant to be received, shared and ingested. We do God and one another an injustice by neglecting the table with others. For baptized Christians who are being discipled in the Truth, our Lord mandates a table to be participated in together. We are to partake of the Lord’s Supper and commune with our Lord and think about the night He was betrayed while munching on a cracker and sipping on some juice. Do this in remembrance of Me. Christ would have us until He comes, to share in a Holy Meal regularly and to have our practices shaped in the way of peace. This is the remedy for fights in the church. We remember we belong to Christ and are family and stop griping about petty differences that mater little in the final economy of things. Peace to be sure is God’s gift and must be received in togetherness in the kingdom of God. May we remember we are followers of Jesus Christ. Let us engage in mission together for the sake of the world by starting at the table of brotherhood in Christ. Then we will draw others to the table with Jesus Christ, a most generous loving host. Let’s say grace.  Laser-hair removal, body waxing, hair removal cream all speak to the socially constructed needs of the day. All is done in the quest for beauty. We celebrate hairlessness. Go to the beach (ill-advised, but if you must) and there you will see human bodies with zero body hair. Hair on the arms, legs, back or between the eyebrows is seen as unwanted and in need of remedy. We expect our savvy technological advancements to make our human bodies more impressive than the decaying flesh it is found out to be.
Strange enough in Scripture, hair is not seen the way it is today. Given the climate is that of the Middle East, there are many hairy men (and women). This is seen as a travesty for our modern sensibilities but in the Hebrew Bible, this is used as a description of God using hair as a way of promulgating salvation. Consider the character of Esau. The much maligned elder brother who is tricked out of his birthright and firstborn blessing by the younger brother Jacob. Esau’s name means hairy and it is an allusion to how Jacob deceives his father Isaac into thinking it is Esau and thereby gain the firstborn blessing. Isaac is unsure it is Esau and asks him to come closer. Upon smelling his garments and feeling his arms he is assured it is indeed Esau. Then he blesses him with the firstborn blessing. Hair plays a strong role in Jacob’s conniving strategy (read Genesis 27). Think then of Samson, who is assigned the Nazirite vow by the angel of the Lord before he is conceived. Samson will grow locks of hair that are reminiscent of a Rastafarian (see picture above). His hair is where his strength is said to be and he does great harm to the Philistines throughout Judges 14-16. The climax of the story comes when Samson is implored by Delilah where his strength lies. After three previous tries, finally Samson spills the secret. His locks are cut off and Samson is like any other man. Hair is part of the entanglement of the story. Hair then is something that plays into the drama of salvation playing out in the earth. Remember that when Jesus was thinking of ways to encourage the Galilean flock He called on them (and us) to know that the Father knows the very number of hairs we have on our head (and our body). Hairy business indeed.  As Holy Week comes upon us, we pause and reflect upon the Man of Sorrows, Jesus Christ. We see His pain as He bears His cross and is aided with the help of Simon of Cyrene. We learn of the jeering and mockery that ensues along with the scourging and beating He took from Roman soldiers. The scene cannot be more pitiable for us to see. Jesus did so much to make our lives into what God demands of us. A heartfelt appreciation wells up thinking of what our Master did for us. The contemporary song says, “Ashamed, I hear my mocking voice call out among the scoffers.” We know it’s our sin that nailed Jesus to the cross on that Friday afternoon. And it is at this point where we are tempted. Tempted? Yes tempted. We are tempted to lament for Jesus that He suffered so much at cruel, violent hands. We wish it didn't have to be this way. We look at Jesus and pity Him. Much of Christian art evokes this type of response. We see Jesus stumbling under the burden of the cross and feel somber. This is gruesome and it shouldn't have been! What stops us from going the whole way is that we know Jesus died for our sins according the will of His Father. Jesus’ supporters at the cross were the women who were surrounding Him in public ministry. The disciples had fled. Some unnamed women are crying as they see Him in agony. They grieve over the mistreatment He receives from the soldiers. What changes everything though is Jesus’ response. Think of it, Jesus is undergoing immense physical torture and castigated by people around Him, you would think He would appreciate some tears shed for His state. But Jesus is resolute that the Father’s plan must be done in accordance with the Scriptures. He says to the would-be supporters to not weep for Him but for themselves because of what is to come. If they are doing this to Jesus who is the life, what will happen to those who come after Him? During Holy Week, Jesus is not looking for sympathy or your tears. He is not interested in you pitying Him or feeling sorry for the pain He undergoes. He suffered for us, not so that we can generate an emotional plea. He suffered for us to save us from sin. He did it to redeem sinners. He did it to reconcile the world to Himself. Jesus’ wisdom is to not weep for what He did for us that God-appointed week, but to weep over our own condition that looks to evade the cross that Christ calls us to that we might truly live. Follow Me.  A Beautiful Collision: Luke 7:11-17
In the Gospel of Luke, Jesus is joined with His disciples (Luke broadly uses the term to include more than the Twelve) and a great crowd of people. The massive throng of people around Jesus leads to the gate of a town called Nain. (v.11) No sooner does Luke report this than we, the reader, are called to direct our attention to another scene. Luke slows us down with a fourfold description: (1) a dead man being carried out; (2) only son of his mother; (3) the mother is a widow; (4) and a considerable crowd is with her. (v. 12) Behold the traffic at the city gate! Jesus is with His following, and the woman with her crowd. The scene could not be more picturesque. Jesus, the Lord of life crashing in on the funeral procession! Life meets death! A beautiful collision! Jesus Christ, the bearer of God’s Gospel shows compassion for the woman. She is distraught, lost, disoriented and in misery. The Lord sees her in her bereavement and speaks a word of comfort, “Do not weep.” (v.13) Jesus turns to the casket and stops the procession of death in its tracks. Jesus speaks to the one lying dead, “Young man, I say unto you get up!” (v.14) The simple command wills creative new life. A beautiful collision! The first thing that happens is the man who was once dead sits up and imitates Jesus by beginning to talk. Luke does not tell us what he says; only that he is talking (v.15). New life at the gate of Nain! The deathly procession is no more and turns into a worship service to celebrate in fear and joy the wondrous works of God (v.16). The beautiful collision is the title of a song by David Crowder: https://www.youtube.com/watch?v=kbPe_EimQCU&feature=kp I invite you to listen to it and let this story soak in. When life meets death, life wins out because Jesus Christ is at the gate bringing victory. |
A Word from the PastorGreetings to all of you in Christ's name. This blog is for you to consider in your walk with God. Shalom. Archives
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Redeemer Chinese Evangelical Free Church. Updated 2021-10-03