EVERY DAY
May
1 Kings
june
May/jun 2011
1 Corinthians
Greg Haslam
Ian Coffey
PLUS ‌
Weekend reflections on the Psalms, and the Big Picture by Philip Greenslade
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Greg Haslam Greg is Minister of Westminster Chapel in London. He is a regular conference speaker and writer. He has a real heart to bring the Word and Spirit together. He is married to Ruth and they have three grown-up sons and two granddaughters. He is the author of many articles and six books. The latest include Preach the Word! (Sovereign World), A Radical Encounter with God (New Wine Press), Moving in the Prophetic (Monarch Books) and The Man Who Wrestled With God (New Wine Press). He has also contributed to the recently published Should Christians Embrace Evolution? (IVP).
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Ian Coffey Ian Coffey is Vice Principal and Director of Leadership Training at Moorlands College on the south coast of England. An ordained Baptist minister, he has been involved in church leadership for over 30 years. He has authored 14 books and speaks at conferences and events in many countries. Ian is married to Ruth and they have four adult sons and two granddaughters. In both writing and speaking his passion is to explain and apply the message of the Bible in everyday language.
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Philip Greenslade Having originally trained for the Baptist ministry, Philip has over 30 years’ experience in Christian ministry. He has worked with CWR since 1991 in the areas of biblical studies, pastoral care and leadership. With his passion for teaching God’s Word, he offers a refreshing and challenging perspective for all those who attend his courses. Close to Philip’s heart are the long-running Bible Discovery Weekends. He is currently Course Director for CWR’s new postgraduate programme in Pastoral Leadership. Philip is the author of several books.
Copyright © CWR 2006, 2010 First published 2006 by CWR. This edition published 2010 by CWR, Waverley Abbey House, Waverley Lane, Farnham, Surrey GU9 8EP England. CWR is a Registered Charity – Number 294387 and a Limited Company registered in England – Registration Number 1990308. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission in writing of CWR. Unless otherwise indicated, all Scripture references are from the Holy Bible: New International Version (NIV), copyright © 1973, 1978, 1984 by the International Bible Society. Concept development, editing, design and production by CWR Front cover image: istock/anthonymayatt Printed in England by Linney Print.
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May introduction
1 Kings Greg Haslam 1 and 2 Kings are really one work, artificially divided into two. They explain the debacle of the Babylonian invasion and exile of 587BC. History is usually dispassionate and objective narrative. Biblical ‘prophetic history’ is very different. Shunning neutrality and conveying heaven’s perspective upon people’s beliefs and behaviour, it explains how civilizations decline. It bristles with insight, hindsight and foresight that we ignore at our peril. Supremely, it reminds people of their accountability to God. Empires, communities and nations wither as they’re corrupted by idolatry. When we exchange the truth about God for the lies of false ‘godlets’ like money, sex and power, then dark demonic forces of societal destruction will flood in. Apart from divine intervention, invasion, exile and displacement are inevitable. These books trace the tensions that run throughout history, triangulating the interactions between human rule (kingship), God’s unchanging Word (Torah) and the renewing effects of His Spirit (prophecy). Every one of us plays out this drama under the persistent divine call to abandon idolatry and embrace authentic worship. The slippage, sordidness and stupidity of Israel’s monarchs during those final 400 years, constitute a gripping challenge today. Kings is a passionate, intentional, theological statement cast as historical narrative, an abrasive ‘riches to rags’ story that rubs us all up the wrong way, then persistently invites us to turn around.
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Weekend Psalm 34
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The magnification of God Here is a personal resolution: ‘I will praise the Lord at all times’. The older translations of verse 3 are appealing: ‘magnify the Lord with me’. Magnification makes objects seem larger, closer and clearer (vv.4–7). The next three stanzas expand on each of these aspects. So, through worship, the fearful gain a larger view of God (v.4). God looms larger than their fears (vv.8–14). ‘Fear the Lord, you his saints, for those who fear him lack nothing.’ Biblically, fearing the Lord is not craven terror but reverent trust, the starting-point of wisdom (eg Prov. 9:10). When the triviality of modern life threatens to shrink us as people, we need a grander vision of God. So ‘magnify the Lord with me …’. Next, through praise God comes closer (v.5) and we reflect the radiant grace in His face. Drawing nearer to Him in worship, we sense His eyes on us and His ears open to our faintest cry (vv.15–17); the downcast are drawn to offer up their broken lives to be made whole (v.18). Finally, in worship the afflicted gain a clearer vision of God’s salva-
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tion (vv.19–22). The righteous sufferers see redemption in new light. Israel’s worship was never formless or self‑indulgent but shaped the lives of the worshippers. So authentic praise implies personal experiences of salvation (vv.4–7), the shared testimony of the freshly saved. Worship issues attractive invitations (vv.8–10): ‘Taste and see that the Lord is good … take refuge in Him … come … seek the Lord …’ Worship imposes moral obligation (vv.11–14). It captures and commands us: be instructed; listen well and become disciples. Utter truthful speech. Seek peace and pursue goodness in a thankful lifestyle that honours God. Worship identifies ultimate issues (vv.19–22). In it our small concerns are answered by God’s larger concerns. As we worship, God and evil are starkly counterpoised, and to be redeemed is all that counts. We praise the name of the Lord who drew so near to the broken-hearted as to become one of them. Now, ‘let us exalt his name together’ (v.3).
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1 Kings 1 Mon 2 May
The true succession
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he Old Testament is ambiguous about kingship because rulers go bad and people soon forget who’s really in charge and reject God (1 Sam. 8:1–22). Yet His kingdom still requires the appointment of leaders to expand it. A successor had to be found for dying King David. The seemingly objective narrative of the process of selection is actually a subtle delegitimising of human decisionmaking. Rulers are either man‑appointed, self‑appointed or God‑appointed. In God’s kingdom His is the only vote that counts. David’s reign is nearly finished. He is old and cold on his deathbed, low on energy and body heat. Not even with the gorgeous Abishag between the sheets to keep him warm can he be stirred. Mighty warrior and godly ruler though he was, David was seriously remiss as regards his family. He left a legacy of unruly and carnally ambitious sons. Absalom’s military coup had left David dethroned, defrocked and dishonoured (2 Sam. 15). Now it was Adonijah’s turn to copy his dead brother’s impudence.
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Adonijah, like Absalom, was goodlooking, wily and hungry for power. With the support of rogue general Joab and sly priest Abiathar, Adonijah was convinced that might can triumph over right. But the combined judgment of court prophet Nathan, military advisor Benaiah and top cleric Zadok cannot be so easily set aside. They’re for Solomon and, most importantly, God is too (vv.8,30). Under the direction of Nathan, David’s favourite, Bathsheba, appeals to the king’s sense of justice and does what even Abishag failed to do – she made him play the king once again and take decisive action (vv.15–21,29–35). Since God overrules history and the actions of men, He can set one up and put another down. Adonijah is publicly humiliated and forced to acknowledge the rightful king – Solomon (v.53). When God plans a promotion then natural succession, flash and show mean nothing. It’s God’s choice alone that counts. If God is for you, it doesn’t matter who is against you. If God is against you, it doesn’t matter who is for you.
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Tues 3 May 1 Kings 2
Securing the kingdom
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he Bible is a book for grown‑ups. It tells us sober truth and unmasks human nature. The handover of rule is always precarious. Dissenters, deviants and dangerous rivals may seize the moment to assert their dubious claims to power. David is dying, his strength gone. He faces his own mortality with calm resignation (v.2), but is not so far gone he’s oblivious to the dangers awaiting Solomon. So, in a kind of ‘living will’, he charges Solomon to deal justly with friend and foe alike, according to the timeless principles laid down in God’s law (vv.3–9). Justice has been defined as ‘God working out what belongs to whom, and making sure that they get it’. It’s ‘pay‑back time’ for Joab’s treachery (vv.5–6), Barzillai’s support (v.7) and Shimei’s arrogance (vv.8–9), though, strangely, Adonijah is mercifully overlooked by David. Solomon’s reign had barely begun before Adonijah tried to undermine it. He ‘innocently’ asked Bathsheba if it would be all right to wed Abishag. Bathsheba completely missed this
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ill‑disguised power‑play for the throne, thinking it reasonable compensation for Adonijah’s big let‑down (vv.13–18). Shrewd Solomon did not (vv.22–24). Acting decisively, he moved to kill or confine his most dangerous rivals. Adonijah was swiftly eliminated. Abiathar the priest was evicted from office, and double‑murderer Joab, the former status seeker, became Joab the ‘asylum seeker’, claiming refuge before the holy ark (vv.25–35). But murderers are not safe even in a cathedral (Deut. 19:12), and Joab was executed. This is the state’s proper duty with cold‑blooded killers (Gen. 9:5–6; Rom. 13:1–5). Shimei also made Solomon’s hit‑list for his contempt of David (vv.8–9; cf. 2 Sam. 16:5–14). Confined to Jerusalem, he contemptuously violated Solomon’s restriction and was summarily executed. This was not the callous, systematic elimination of all threats some suggest. It was God’s justice (vv.36–46). What distinguishes justice from vengeance?
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1 Kings 3 Wed 4 May
Wise government
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od’s kingdom infiltrates a world opposed to God’s rule. His people must act wisely within that world. There are three options: (1) escapism, (2) assimilation, (3) transformation. Only (3) constitutes true faithfulness. A hint of infidelity first appears as Solomon cements foolish friendship and political alliance with Egypt (v.1). He tolerated the ‘Canaanisation’ of Hebrew religion by assimilating the worship of Yahweh with the ‘high places’ of idolatry (vv.2–3). Even so, God offered fresh resources to promote total loyalty. Good Solomon could become great; he only had to ask (v.5). What we ask for in prayer says a great deal about us. Solomon asked for wisdom (v.9). Not yet totally seduced by idolatry, he assessed his own inadequacy and sought God’s help. Remembering precedes receiving. Recalling past mercies convinced him God would prove faithful to him. God did (v.10). Wisdom is the ability to see beyond appearances, view issues from all sides, and discover God‑ordained means to
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God‑ordained ends. It entails verbal skills, sound judgment and practical know‑how, rooted in the fear of God (Prov. 1:7; 9:10). Solomon wanted a heart freed from obsolete traditions, political expediency, strident democracy and plain cowardice. All leaders need this courageous wisdom to avoid compromise. Compromise always brings disaster. Solomon’s bold wisdom then adjudicated a tough decision involving two prostitutes fighting over one live baby (vv.19–20). He ordered the live child to be hacked in two with a sword, then shared half‑and‑half with each claimant! God often first takes away in order to later give back what is rightfully ours. Real mother‑love wanted the child kept alive and yielded to the fake claimant. Wisdom discerned the truth, ‘knew what belonged to whom’ (justice), and even permitted the cruel liar to leave without punishment (mercy) – she’d suffered enough already. Wise government should always act like this. Pray for wise rulers in Church and state!
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Thurs 5 May 1 Kings 4
Solomon’s ‘golden age’?
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aking lists, improving administration and delegating responsibilities causes some leaders’ eyes to glaze over, but this is God’s wisdom in action. Advancing God’s order is vital if prosperity and growth are to come. The alternative is chaos and waste. Solomon immediately drew upon God’s help to prepare a better future for his nation. This involved: (1) Appointment of officials as spiritual, administrative, military and economic advisors (vv.1–6). (2) Deployment of 12 district officers responsible for collecting revenue (vv.7–19). (3) Numerical increase in the population (v.20), with the attendant joy that God’s covenant promises were being fulfilled (Gen. 22:17–24; Exod. 23:31; Deut. 1:5–11). (4) Expanded dominion over surrounding kingdoms (vv.21,24). (5) Advancing national security and prosperity (v.25). Israel had never had it so good! It’s vital to realise that God’s kingdom brings growth, order, wellbeing and prosperity to churches and nations wherever Christ’s rule is welcomed. But before His parousia
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this can only ever be provisional and incomplete. Disturbingly, this ‘golden age’ was marked by ominous indicators of things to come. Solomon’s elite consisted entirely of old comrades (vv.2–6). The tax burden was huge (vv.22–23, 27–28). Big government is always bad news (1 Sam. 8:10–18). It is not big government but God who solves problems. Forced labour was deployed (v.6), curbing personal freedoms still further. Military power was expanded (vv.26–28), ostensibly for ‘defence reasons’, but potentially to intimidate enemies and friends alike. Promises of peace have turned into oppression under every tyranny in history. Nevertheless, Solomon modelled the ‘earthly’ results of God’s supernatural wisdom. This ‘wisdom’ is behind all love of learning, sound politics, good science and technology, beautiful art and entertainment, and any international reputation for excellence. Do you regularly draw on God’s wisdom for every area of your life?
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1 Kings 5 Fri 6 May
The Temple – paradise restored?
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on’t miss the wood for the trees. The story of the Bible from the beginning to the end of history is that of creation, fall and redemption, or generation, degeneration and regeneration in Christ the Redeemer. From Genesis to ‘Revolutions’ the story encompasses patriarchs, promises, conquests, kings, prophets, exile, return, the Messiah, Bethlehem, Golgotha, Pentecost, mission and kingdom expansion, climaxing in the new heavens and new earth. The Temple displays in microcosm God’s cosmic plan for His universe. Sin disrupted God’s original perfect world. Only God can put it right. Solomon’s kingly role in building the Temple, the city and the kingdom pictures God’s work in restoring His world. Solomon took 20 years to complete his part; God has already taken 300 times longer on His. No one knows when He’ll finish. Solomon traffics with the pagan Phoenician king, Hiram. Hiram has men, materials and skills that Solomon needs. There is nothing ‘secular’ except sin, so we can do business for God in God’s world, trading with its people,
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attending its schools, and benefiting from its services and the gifts of God’s common grace. But, like Solomon, we’re destined to build God’s Temple in the midst of that world (vv.3–6). The Temple represents a sign of ultimate recovery in an otherwise morally polluted planet. The Temple is both a religious venture and a political statement. Its beauty prophetically encompasses both Jews and foreigners, God’s design and borrowed foreign architecture, as the pledge of future shalom and humanity’s reunification under God (v.12). Even so, this is not yet ‘paradise restored’. Solomon was not the perfect Messianic king, nor was his rule flawless. Overbearing oppression marks the deployment of conscript labour from Israel and the forced year‑round sweat of migrant workers (vv.13–18). The seeds of later bitterness in Israel were sown here (1 Kings 12:4). Do you view your work as ‘sacred’ for God, or just ‘secular’ and perhaps even ‘sinful’?
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weekend Psalm 72:1–11
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Refreshing reign ‘… like rain falling on a mown field …’ (v.6). What an evocative image this is! It brings to mind the rain in a dry season that clears the humid atmosphere, the tangy scent that fills the air after rain has fallen on freshly cut grass. Such is the beneficial effect of a good king’s reign! It would be hard to overestimate the value placed on kingship in Israel. The opening prayer shows this by asking that the king be endowed with God’s justice. The king was seen as God’s representative on earth, who would embody God’s virtues and attributes and implement His dominion over creation. In this sense kingship was merely a heightened and focused form of the royal human vocation for which we are all created. The king’s role was to oversee the emergence of a just and equitable society in which the poor and needy were cared for and defended from their enemies. Such a kingdom would be universal and his reign of peace unending (vv.7–8). So much depended on the king’s integrity. When the kings walked faithfully in covenant with God,
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the people prospered (cf. v.16). But when, as was usually the case, the kings proved disobedient to God, the people suffered. Sadly, Israel’s expectations of what kings might accomplish under God were dashed, even by Solomon. Lofty aspirations swirled round his head. He had himself prayed for God’s wisdom. But in time he too proved a disappointment. The persistent failure of the kings in Judah and Israel eventually triggered prophetic hopes for the coming of an ideal king. This hope is perhaps already reflected in this psalm, which is well on the way to being Messianic. As such, it has inspired some great Christian hymnody, notably Isaac Watts’ ‘Jesus shall reign where’er the sun …’ and James Montgomery’s ‘Hail to the Lord’s Anointed’. In the end only Jesus fits the picture painted here.
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The Big Picture Philip Greenslade gives a glimpse of how 1 Kings and 1 Corinthians fit together in God’s story.
What have ancient royal archives to do with impassioned apostolic letters? What connects the annals which record the birth pangs of Israel’s monarchy with the epistle which engages with the struggles of an infant church? Paul offers us an answer by assuring his largely non-Jewish audience that ‘in Christ’ the old Israel stories are their history too (1 Cor. 10:1–11). All that once happened to God’s people is ‘for our instruction’ today in the time of fulfilment (1 Cor. 10:11). Most likely 1 Kings was written to answer the exiles’ question: where did we go wrong? So we Christians need to learn lessons from Israel’s history – whether the wilderness wanderings or the reasons for God’s judgment of exile – so as to avoid repeating earlier mistakes. And watch for positive developments, too, of a number of significant issues as we move from the Old Covenant to the New. I suggest at least three:
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Firstly, Solomon’s God-given wisdom to enable kingship launches his royal career and soon attracts international fame. Its scope is impressively broad. It spans what we now call natural science and gives us God’s encouragement to explore and discover His fascinating creation order. Solomon’s wisdom evidently ranged over everyday life, as exemplified in the book of Proverbs (cf.1 Kings 4:29–34). Arguably, the Corinthian controversy centres on: ‘What is spiritual wisdom?’ Paul strongly repudiates any wisdom, however spiritually-gifted, which detaches itself from the cross. The foolishness of God exhibited in the cross subverts all wisdom which serves autonomous human ends, whether selfserving Solomonic power or prideful Corinthian super-spirituality. So, where Solomon’s wisdom was marked by breadth, Paul’s cruciform wisdom is characterised by depth, by a Job-like plumbing of the depths of God’s heart revealed in the profound suffering of the cross (1 Cor. 1–2). This is Holy Spirit-uality. Cruciform
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and charismatic must go together to be authentic. Secondly, Solomon is most famous for building the Temple: God’s holy dwelling-place on earth, where sin is dealt with by sacrifice.
Jesus effectively replaces the Temple by achieving all that it was meant to be and to do. Jesus effectively replaces the Temple by achieving all that it was meant to be and to do. In Kevin Vanhoozer’s words, ‘the ultimate goal of Jesus’ action is edification; the building up of a spiritual people to be the house of God on earth’. So Jesus dies for our sins and by rising again raises up a new ‘temple of God in the Spirit’ (1 Cor. 3:16) made up of those whose physical bodies are ‘temples of the Holy Spirit’ (1 Cor. 6:19). By the Spirit, Christians gathered
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together as church, form God’s earthly address. Meeting with them, you may meet God (1 Cor. 14:25). Thirdly, Solomon’s tragic legacy is a divided kingdom. Such divisiveness is the devil’s own work (cf. Matt. 12:22–28). The self-interest and power-games that once split Solomon’s kingdom, threaten later to destroy even a charismatic church in Corinth. The oneness Paul pleads for is not a soft option but the tough, constructive love of diversityin-unity modelled on the Trinitarian God we worship. Such love builds up God’s house (1 Cor. 8:1). The dream invested in the old Israelite kingship seemed to die with David almost before it was on its feet. That dream of God’s future entrusted to Israel was kept alive only by prophets like Elijah. In time only great David’s greater Son Jesus could turn the dream into reality. That is our gospel (1 Cor. 15:3–11).
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June introduction
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1 Corinthians Ian Coffey Corinth was a tough place for a Christian. Strategically placed, it was a busy commercial centre where merchants gathered for trade. It was also a centre for sport and regularly hosted the Isthmian games – second only to the Olympics. The city was famous for religion too. Corinth was dominated by a hill almost 2,000 feet high on which stood a temple dedicated to Aphrodite, the Greek goddess of love. The priestesses (1,000 of them) plied their trade as sacred prostitutes, because in Corinth sex and religion came in the same wrapper. It is hardly surprising that Corinth had a reputation. The Greeks even coined the verb to Corinthianise, which meant to live a life of lust and drunkenness. The story of how Paul planted the church in Corinth is found in Acts 18:1–18. For almost two years he lived in the city, and this letter was written a couple of years after that. One writer has summed up the background to the letter in this way: ‘The existence of the church at Corinth was a miracle; the condition of the church at Corinth was a scandal.’ As we read through Paul’s letter we will see how he blazed a trail through a tangled jungle of issues: living for Christ in a hostile environment, sexual standards, inter‑faith relationships, the role of women in the church, charismatic worship, and church leadership. Perhaps, like me, you will be amazed at how up-to-date this old letter sounds.
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1 Corinthians 1:1–19 Wed 1 Jun
Could do better
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recurring phrase in school reports (especially mine) is could do better – and that is the phrase that springs to mind when we read Paul’s words. Paul knew the Corinthian Christians well; he had planted their church and kept in touch with their news. Like all good coaches, he begins on a note of encouragement, reminding his friends of their calling in Christ to live holy lives in a very unholy city (v.2). God had been astonishingly generous to them so they didn’t lack any spiritual gift (v.7), and the grace of Jesus had enriched them (v.5). In case any were feeling the pressure of going against the stream, Paul reminds them that the faithful Father will keep them strong to the end (vv.8–9). But Paul sounds a warning; these Christians had fallen for one of Satan’s tactics and were following the cult of personality. Quarrelling had broken out (v.11) because certain people had been put on pedestals. ‘I’m Paul’s man,’ said one.‘Well, we’re behind Apollos,’ replied others. ‘I’m backing Peter,’ claimed another. And the super‑spiritual elite
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simply tossed their heads exclaiming, ‘Squabble among yourselves and we’ll follow Jesus!’ (v.12). Paul exposed a problem not confined to Corinth. Whenever we put people on pedestals we eclipse the cross of Christ (v.17). The message of the cross has the power to transform people, bringing healing and forgiveness. The gospel is about Jesus – not those who have carried His message. This was a timely reminder for a very gifted congregation. And it has relevance for us too. As a pastor in a local church I am aware how easy it is to slip into camps that follow particular lines of thought. We have our heroes and heroines, and in one sense there is nothing wrong with copying good role models. But we are all called to follow Jesus. Look back over today’s reading and see how many times Jesus Christ’s name is used by Paul. The Church is not about supporters cheering on their champions and trying to shout down the opposition. The heart of the faith is Jesus.
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thurs 2 Jun 1 Corinthians 1:20–2:16
Fool’s wisdom
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aul’s time in Corinth had been a profound spiritual experience. He recalls it now just two or three years later. He arrived terrified (2:3), and if the Lord Jesus hadn’t spoken to him in a vision he might well have left (Acts 18:9–11). Corinth was that kind of place. But something lingered longer in his memory than fear – namely, the power of God that had changed many lives. Paul remembered it was not his intellectual skills that had produced the Corinthians’ faith but the power of God in the message of the gospel (2:4–5). The message of the cross was a stumbling block to the Jews (How could God’s Messiah be nailed to a cross?), and utter foolishness to the Greeks (Who would believe in a weak god who ends up being killed?). However, to those who encounter Him, Jesus is both the power and wisdom of God (1:24). Let the world laugh; God has chosen so‑called foolish, weak, lowly and despised things to expose human pride. Paul reminds his friends that many of them came from the bottom of the pile (1:26) yet have been
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G given everything in Christ. Knowing Jesus and being known by Him is certainly something worth boasting about (1:30–31). In case we fall into the trap of thinking that if the gospel is foolish it can’t have much depth, we are pulled up short. The gospel is rooted in God’s wisdom (1:25), and is revealed to His children by the Holy Spirit (2:10) as He leads us into maturity of faith and depth of understanding. When the Spirit of God lives in us we can accept, understand and grow in spiritual truth (2:14). And here is the truly amazing thing: ‘we have the mind of Christ’ (2:16). Whatever challenges you face today, think deeply about this truth. The mighty God of Jacob be with you to defeat His enemies, and give you the favour of Joseph. The wisdom and spirit of Stephen be with your heart and with your mouth, and teach your lips what to say, and how to answer all things. He is our God, if we despair in ourselves and trust in Him; and His is the glory. Amen. (William Tyndale)
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1 Corinthians 3 fri 3 Jun
Grow up!
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ave you noticed how sports fans love to wear their team’s colours? Being badly overweight or out of condition seems to make no difference – they still squeeze into their team shirt and declare their allegiance. Being a passionate partisan may be fine for sport, but it’s the kiss of death in God’s Church. Paul is concerned that the church he founded in Corinth is made up of people behaving as if they are still in nappies. Since they are a few years on in the faith he wants them to start taking solid food – but they are crying for a four‑hourly bottle of milk (vv.1–2). He puts his finger on the problem: they are worldly (v.3), and that is evidenced by divisions in the congregation. They are sporting the colours of their particular star players (v.4) without realising the serious consequences (vv.16–17). After all, this is the Body of Christ, not some club or institution. The believers held the mistaken view that spiritual blessing was down to the talent of individual leaders – and we are equally wrong when we make stars of conference speakers and worship
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leaders. Paul reminds the Corinthians that ultimately growth comes from God, who uses gifted leaders (vv.6–7). Looking back, he regards his work in Corinth as that of a skilled builder who laid the foundation on which others were now building under the Lord’s direction. Some builders use the finest materials whereas others opt for the cheap stuff – but one day everyone’s work will be examined and shown for what it is (vv.10–15). It is time for the Corinthians to grow up – and Paul, as their father in faith, has every right to talk straight. Self‑deceit lies at the heart of their problem (v.18). They need to get real and remember there is only one team colour they should be wearing – and that is Christ’s. These verses face us with some challenging questions: Am I still on baby food or can I take solids? Do I make more of some personalities than I do of Jesus? What is the quality of my workmanship as I serve the Lord? Do I need to do some more growing up?
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Weekend Psalm 84:1–4
‘Bothered by perfection’ This song reads like a publicity brochure issued by the Zion tourism office. But it’s not the glories of the holy city or the splendour of the Temple that are the main attraction for the psalmist; he is a pilgrim on his way to Jerusalem for the feast, and he is longing to meet God in worship there. The journey to worship is a great adventure. Few people live with a sense of destiny or direction until God steps in. When God comes to us He disturbs our humdrum patterns of existence and, in Tom Howard’s words, we find ourselves ‘bothered by perfection’. It is strange to be beckoned to a great adventure, summoned to ‘get up and leave’ as Abraham was from his own country. Emotions are mixed on the edge of exploration. You are eager, you are edgy. Your whole body seems to ache with longing (v.2). You have entered what the sociologists call the ‘liminal state’ – the time of transition, the uneasy journey between the ‘now’ and the ‘not‑yet’.
C2CED MJ 2011 text.indd 38
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So the psalmist longs intensely for the courts of the Temple where pilgrims lodge at the time of the festival (cf. Psa. 65:4). His soul yearns, his heart and flesh cry out to know God and to be with Him. In such a mood, even trifling things can stir the heart. A bird’s nest is all it takes! Our psalmist thinks of the birds that have made their home in the rafters of the sanctuary or in the clefts of its great stones. He’s envious of their bird’s-eye view (v.3). And if the bird eventually turns out to be the dove‑like Spirit of God descending on the new temple which is composed of God’s people in Christ – as Paul describes it (1 Cor. 3:16) – then all it takes are simple gestures of grace to disclose that God is with us. A loaf of bread and a cup of wine are our food for the journey as we taste and handle tokens of God’s future.
22/12/10 15:30:05
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