Psalm 19

 Psalm 19

from Favourite Psalms by John Stott

The Law of the Lord Is Perfect

To the choirmaster. A Psalm of David.

19 The heavens declare the glory of God,
    and the sky above[a] proclaims his handiwork.
2 Day to day pours out speech,
    and night to night reveals knowledge.
3 There is no speech, nor are there words,
    whose voice is not heard.
4 Their voice[b] goes out through all the earth,
    and their words to the end of the world.
In them he has set a tent for the sun,
5     which comes out like a bridegroom leaving his chamber,
    and, like a strong man, runs its course with joy.
6 Its rising is from the end of the heavens,
    and its circuit to the end of them,
    and there is nothing hidden from its heat.

7 The law of the Lord is perfect,[c]
    reviving the soul;
the testimony of the Lord is sure,
    making wise the simple;
8 the precepts of the Lord are right,
    rejoicing the heart;
the commandment of the Lord is pure,
    enlightening the eyes;
9 the fear of the Lord is clean,
    enduring forever;
the rules[d] of the Lord are true,
    and righteous altogether.
10 More to be desired are they than gold,
    even much fine gold;
sweeter also than honey
    and drippings of the honeycomb.
11 Moreover, by them is your servant warned;
    in keeping them there is great reward.

12 Who can discern his errors?
    Declare me innocent from hidden faults.
13 Keep back your servant also from presumptuous sins;
    let them not have dominion over me!
Then I shall be blameless,
    and innocent of great transgression.

14 Let the words of my mouth and the meditation of my heart
    be acceptable in your sight,
    O Lord, my rock and my redeemer.

The Self-Revelation of God

According to C S Lewis, this is "the greatest poem in the Psalter and one of the greatest lyrics in the world". From the Christian point of view it contains the clearest summary of the doctrine of the revelation to be found in the Old Testament, namely that God has made himself known to all humankind, as Creator (verses 1 to 6), to Israel as Lawgiver (verses 7 to 10), and to the individual as Redeemer (verses 11 to 14).

General Revelation (verses 1 to 6)

Human beings cannot plead ignorance of God, since he never ceases to give a revelation of himself, which is called "general" because it is made to all people everywhere. As the apostle Paul put it, he has not "left himself without testimony" (Acts 14 verse 17; compare Acts 17 verses 22 to 28 and Romans 1 verse 20).

This witness is in nature, especially here the heavens, which declare the glory of God because they are his handiwork (verse 1). Even more today, through the cosmology of modern astrophysics, the heavens "their vastness, splendour, order and mystery" as one commentator puts it, reveal God's glory and greatness.

God's witness to himself through the heavens has 3 characteristics. First, it is continuous. Day to day ... night to night (verse 2) the testimony is given without intermission. Secondly it is abundant. The verb in verse 2 is expressive: they pour out speech. Thirdly it is universal. Although there is no speech, nor are there words (verse 3), yet by sight rather than sound their message penetrates to the end of the world (verse 4). Paul even applies this last verse to the worldwide spread of the gospel (Romans 10 verse 18).

Of this universal witness to God by the heavens, the sun is a particular example. In dramatic imagery, which is not of course intended to be taken literally, the psalmist likens the sunrise to the emergence of a bridegroom from his chamber, and its daily course across the sky to the running of an athlete, so that there is nothing hidden from its heat (verse 6).

Special Revelation (verses 7 to 10)

Abruptly and without warning the subject changes from God's general and natural revelation through creation to his special and supernatural revelation through torah, "the law" which refers not merely to the law of Moses but to all Old Testament Scripture. The transition, though abrupt, is not arbitrary. The heavens and the law both make God known. Further, C S Lewis may be right to detect a link in the reference to the all-pervasive heat of the sun, so that "the searching and cleansing sun becomes an image of the searching and cleansing law."

With the change of subject comes a significant change in the divine name. The One who reveals himself in nature to all people is God, Hebrew El (verse 1), the God of creation; but it is the LORD Yahweh (7 times in the second half of the psalm), the God of the covenant, who has revealed himself through his law to his covenant people Israel. It is a revelation not now of his glory but of his will, and its excellencies are set forth in perfect Hebrew parallelism (verses 7 to 9).

The symmetry of these verses is so precise that each begins with a different aspect of God's will, and goes on to describe both what it is and what it does. Thus, the law or divine instruction, is perfect, bearing witness to God's nature expressed in his will, and consists of particular testimony, precepts and commands. Its perfection is seen in the fact that its injunctions are sure, right, pure, clean, true and righteous altogether. It is also called the fear of the Lord (verse 9) because the great end of all revelation is to inspire a humble and reverent worship of God. This disclosure of God's will is said to be pure.

But the psalmist does not merely contemplate the law of the Lord as it is in itself; he also unfolds its beneficial effects, reviving the soul, rejoicing the heart and above all, making wise the simple (verse 7) and enlightening the eyes (verse 8) to those who are humble enough, or (as Lord was later to teach) childlike enough, to receive it. The inherent qualities and health-giving results of God's law make it more to be desired are they than gold, even much fine gold ... sweeter also than honey and drippings of the honeycomb. (verse 10)

It may be surprising to us that the writer did not find God's law a burden to him; we may feel with C S Lewis that his reference to its sweetness is at first sight "very mysterious" even "utterly bewildering." The explanation is not just that its commandments were right, nor that its promises were sure, but that it was the revelation of God, the special means which he had chosen to make himself known to his people Israel.

Personal Revelation (verses 11 to 14)

With verse 11 the psalmist for the first time mentions himself. He has been describing how all the earth (verse 4) may apprehend God's glory from nature and how the simple (verse 7) may derive wisdom from God's law. But he concludes his psalm by disclosing his personal spiritual aspirations as God's servant (verses 11 and 13). 

He has himself found wholesome warning in God's law and knows that conformity to it brings great reward (verse 11). He seems to have discovered in his own experience the dual purpose of the divine law, namely to reveal sin (Romans 3 verse 20) and to promote holiness. This leads him both to pray for cleansing from the hidden faults (verse 12) which he has committed, and for deliverance from presumptuous sins (verse 13) which he longs to avoid, so that he is not mastered by them but is kept innocent of great transgression. The psalmist is not referring here to any one particularly grievous sin, or even the blasphemy against the Holy Spirit (as poor John Bunyan thought), but to all deliberate, wrongdoing, sins committed "defiantly" (Numbers 15 verses 30 and 31).

The psalm ends with a prayer which is frequently echoed by Christian ministers before they preach. In it the writer goes beyond his plea for deliverance, to a positive and very personal desire that all his words, and even his thoughts, shall be acceptable in your sight, whom he now declares to be both his rock ("strength") and his redeemer. Redemption is in itself negative deliverance from sin; it needs to be completed by a life that is pleasing to God (see Titus 2 verse 14).

Psalm 16

 Psalm 16 

from Favourite Psalms by John Stott

You Will Not Abandon My Soul

A Miktam[a] of David.

16 Preserve me, O God, for in you I take refuge.
2 I say to the Lord, “You are my Lord;
    I have no good apart from you.”

3 As for the saints in the land, they are the excellent ones,
    in whom is all my delight.[b]

4 The sorrows of those who run after[c] another god shall multiply;
    their drink offerings of blood I will not pour out
    or take their names on my lips.

5 The Lord is my chosen portion and my cup;
    you hold my lot.
6 The lines have fallen for me in pleasant places;
    indeed, I have a beautiful inheritance.

7 I bless the Lord who gives me counsel;
    in the night also my heart instructs me.[d]
8 I have set the Lord always before me;
    because he is at my right hand, I shall not be shaken.

9 Therefore my heart is glad, and my whole being[e] rejoices;
    my flesh also dwells secure.
10 For you will not abandon my soul to Sheol,
    or let your holy one see corruption.[f]

11 You make known to me the path of life;
    in your presence there is fullness of joy;
    at your right hand are pleasures forevermore.

Present Faith and Future Hope

Although this psalm opens with a prayer (Preserve me, O God), it is in reality a believer's testimony regarding both his present faith and his future hope. Having taken refuge in God (verse 1), he has found in him his greatest good (verses 2, 6 and 7) and is convinced that even death cannot rob him of that true life which consists of fellowship with God (verses 11 and 12). These final verses were applied to the resurrection of Jesus Christ by Peter on the day of Pentecost and by Paul in the synagogue of Antioch in Pisidia (Acts 2 verses 24 to 31; 13 verses 34 to 37).

Present Faith (verses 1 to 6)

What it means to put one's trust in God or to take refuge (verse 1) in him, is explained in verse 2 (compare Psalm 73 verse 24). The believer has turned from the pleasures of sin and the vanities of the world to seek and find his good in God. Delighting in God, he delights also in the godly, the saints (verse 3).

In the ungodly, however, who have exchanged the true and living God for another god (verse 4), the believer takes no delight. He knows that they have great trouble - their sorrows shall multiply. He affirms with resolve that he will neither offer their idolatrous libations of blood nor even mention the names of their false deities (verse 5). To do so would be incompatible with his wholehearted devotion to the Lord of whom he now writes in the most exalted terms (verses 5 and 6). The Lord has assigned him his portion (alluding probably to a portion of food rather than of land) and his cup, thus both satisfying his hunger and quenching his thirst. Further, he has found God to be a beautiful inheritance, just like the Levitical priests, who were given no inheritance in Canaan because their inheritance was the Lord (Numbers 18 verse 20).

Future Hope (verses 7 to 11)

David, who according to the apostles Peter and Paul was the author of this psalm, now breaks out into thanksgiving (verse 7) that the Lord has given him counsel and that at night his heart instructs him. What this divine instruction is which he has received he does not make clear. It seems best to refer it to the remaining verses of the psalm.

God draws near to David and speaks to him; his own heart teaches him while in the stillness of the night he meditates on his intimate fellowship with God. He learns to draw from his experience this mighty deduction; that because God is ever before him and beside him (verse 8), I shall not be shaken. In other words, the blessings of his communion with God cannot be limited to his satisfaction only, they include his security also. His present faith brings a future hope.

David now rejoices in heart and soul because he is convinced that his body also may dwell secure (verse 9). He goes on to elaborate his new assurance in direct speech to God (verse 11).

Three levels of interpretation are possible in these verses, all of which are true. Literally they express the writer's confidence that he will not die, that his soul will not be delivered to the grave - the translation of the Hebrew Sheol, the abode of the dead. Now will his body see corruption. We do not know, the historical circumstances in which the psalm was written, but it may possibly express the confidence which sustained David during his months as an outlaw, that he would not be delivered into the hand of Saul.

The implication of these verse goes further than this, however. The corollary to deliverance from death is treading the path of life; and this life is seen to be no mere physical survival, but the enjoyment of God's presence bringing joy and eternal pleasures. It is in fact what the New Testament calls "eternal life", communion with God, which physical death cannot interrupt. It is unlikely that David understood fully what he was writing, since life and immortality were only clearly revealed by Jesus Christ (2 Timothy 1 verse 10); yet his words find their true fulfillment only in the consummation of eternal life beyond the grave,

When Peter applied these verses to the resurrection of Jesus, he went so far as to say that David cannot have been referring primarily to himself, since he died and was buried. He went on "But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. Seeing what was ahead, he spoke of the resurrection of the Christ, that he was not abandoned to the grave, nor did his body see decay." (Acts 2 verses 30 and 31)

We must be careful not to make Peter say more than he actually did say. He himself in his first letter (1 Peter 1 verses 10 to 12) explained that the prophets did not fully understand to what the Spirt of Christ within them was referring when predicting Christ's sufferings and subsequent glory. We need not therefore assert that David was making a deliberate and conscious prophecy of the resurrection of Jesus which was fully intelligible to himself. it is enough to say that, caught up by the Spirit of prophecy, he was led to write words about the conquest of death and the fulness of life and joy in the presence of God which would be finally fulfilled not in his own experience but in that of his illustrious descendant.

Psalm 8

 

Psalm 8

Taken from Favourite Psalms by John Stott

How Majestic Is Your Name

To the choirmaster: according to The Gittith.[a] A Psalm of David.

 O Lord, our Lord,
    how majestic is your name in all the earth!
You have set your glory above the heavens.
2     Out of the mouth of babies and infants,
you have established strength because of your foes,
    to still the enemy and the avenger.

3 When I look at your heavens, the work of your fingers,
    the moon and the stars, which you have set in place,
4 what is man that you are mindful of him,
    and the son of man that you care for him?

5 Yet you have made him a little lower than the heavenly beings[b]
    and crowned him with glory and honor.
6 You have given him dominion over the works of your hands;
    you have put all things under his feet,
7 all sheep and oxen,
    and also the beasts of the field,
8 the birds of the heavens, and the fish of the sea,
    whatever passes along the paths of the seas.

9 O Lord, our Lord,

    how majestic is your name in all the earth!

What is a Human Being?
"This short, exquisite lyric" as it was called by C S Lewis begins and ends with the refrain "O Lord, our Lord, how majestic is your name in all the earth!"  Here is a recognition of the majesty of God's name, or nature, which his works reveal in both earth and heaven. The enemies of God, blinded by their proud rebellion, do not see his glory; but they are confounded by babies and infants. Jesus quoted these words when the children acclaimed him in the temple with their hosannas, while the chief priests and scribes indignantly objected (Matthew 21 verses 15 and 16). God is still glorified in the simple faith of children and in the childlike humility of Christian believers (see Matthew 11 verse 25 and 26; 1 Corinthians 1 verses 26 to 29).

What particularly evokes the wondering worship of the psalmist is God's condescension toward human beings (verses 3 and 4) and the position of dominion which he has granted to them on earth (verses 5 to 8). Seen in relation to each other, these 2 truths enable us to have a balanced judgment of humankind and to give a proper answer to the psalmist's rhetorical question, What is man? (verse 4), that is, What does it mean to be a human being?

The littleness of human beings (verse 3 and 4)
The question was prompted by a consideration of the night sky. If David was the author of this psalm, there an be little doubt that he was referring to the experience of his youth. In his shepherd days, tending his father's flock in the hills near Bethlehem, he often slept under the stars. Lying on his back, he would survey the fathomless immensity above him, seeking to penetrate the clear depths of the eastern sky. He recognized that the heavens, with the moon and the stars, were the work of God's fingers (verse 3) and as he contemplated their greatness and mystery, he cried out: What is man that you are mindful of him and the son of man that you care for him? (verse 4).
If this was David's reaction, nearly 3000 years ago, how much more should it be ours who live in days of astro-physics and the conquest of space? As we consider the orbiting planets of our solar system, so infinitesimally small in comparison with countless galaxies millions of light years distant, it may seem to us incredible that the great God of the universe should take any note of us at all, let alone care for us. Yet he does; and Jesus assured us that even the hairs of our head are all numbered.

The greatness of human beings (verses 5 to 8)
The psalmist moves from the littleness of a human being, in comparison with the vastness of the universe, to the greatness which God has given him on earth: You have made him a little lower than the heavenly beings and crowned him with glory and honour. You have given him dominion  over the works of your hands (verses 5 and 6).

Our position of only slight inferiority to the heavenly beings, or even to God himself, is supremely seen in our rule. God has invested human beings with royal sovereignty, crowning us with glory and honour (verse 5) and delegating to us the control of his works. It is even stated that God has put everything ... under his (man's) feet.

The psalmist is referring primarily to the animal creation - beast both domesticated and wild, the birds of the air, and the fish of the sea, and all other creatures inhabiting the depths of the ocean (verses 7 and 8). This is not poetic fiction. As the universe yields more and more of its secrets to scientific research, so our dominion increases. Yet even now humankind is not, in fact, lord of creation, with everything under our feet, as is recognised in the 3 New Testament quotations of these verses.

According to Hebrews 2 verse 5 and the following verses: " .. at present we do not see everything subject to them." It is immediately added, however: "But we see Jesus, who was made a little lower than the angels, now crowned with glory and honour." Humankind has sinned and fallen, and consequently has lost some of the dominion which God had given us; but in Jesus, the second Adam, this dominion has been restored. it is in him rather than in us that humankind's dominion is exhibited. By his death he even destroyed the devil and delivered his slaves (verses 14 and 15). He has now been "crowned" and exalted to God's right hand.

Although the Psalm's description of humankind's dominion is true rather of the man Christ Jesus than of us, it applies to us also if we have come by faith to share in his exaltation. The apostle Paul wrote that the exceeding greatness of God's power, which exalted Jesus and "put everything under his feet" is available to us who believe (Ephesians 1 verses 19 to 22).

Indeed, we have experienced it, for it has raised us from the death of sin, exalted us with Christ and made us sit with him in the heavenly places, where we are partakers of his victory and dominion (Ephesians 2 verses 5 and 6).

Even this is not the end. Although Christ is exalted far above all rule and authority and all things are potentially under his feet, not all his enemies have yet conceded their defeat or surrendered to him. Only when he appears in glory and the dead rise, will he destroy "all dominion, authority and power. For he must reign until he has put all his enemies under his feet." The last enemy to be destroyed is death. For he "has put everything under his feet" (1 Corinthians 15 verses 24 to 26)

Women as Christ's Disciples

 

WOMEN AS CHRIST'S DISCIPLES

by Boyd Luter and Kathy McReynolds

11 chapters on women from the New Testament. Each demonstrates strong and courageous faith who show a pattern of discipleship for women today.

PART 1: WOMEN DISCIPLES DURING CHRIST'S MINISTRY

Mary: Mother, Fellow Sufferer, Faithful Disciple

In the first snapshot of women we look at Mary the mother of Jesus. Most think of Mary in terms of her visit to Elizabeth and consider her as someone with a very deep faith. But what about when Jesus was born - in the manger and then when the Magi came to visit? Later she visited the temple and met Anna and Simeon. As a child of 12 years of age Mary and Joseph found Jesus in the temple and in her anxiety and worry, Mary started to learn and grow as a disciple. We see her again at the wedding in Cana and again she had to learn to let her son go from under her authority and in doing so she was growing in her faith. This was not an easy path for Mary - remember when she arrived with other family members at a house where Jesus was teaching and Jesus refused to come put to meet them. At this point she realised that she had to become a member of his eternal family now. Then at the cross Mary was placed in John's care - not as his mother but as a disciple. Mary was there in the upper room waiting for the Holy Spirit in Acts chapter 1.

What does Mary teach us? Humility, obedience, of asking questions and seeking answers. She has taught us that ordinary women can make extraordinary contributions to God's kingdom. Her life speaks volumes about the costs and rewards of discipleship.

As I read the storyline of Mary again and was reminded that she was present in the Upper Room when the Holy Spirit came I thought back to Sunday night and our sermon on being witnesses until Jesus returns. Mary needed to know God personally. Yes she was Jesus' mother. She was a witness of his life and death but to understand more and to tell others about faith in Christ, she needed the help of the Holy Spirit. She became a witness of Jesus and for God. We too are called to be witnesses of all Jesus has done for us and continues to do in our lives. We need to know more about God and that is only possible as we read God's word the Bible. Jesus has promised to come again but until then we can be his witnesses today.

Mary, the mother of Jesus. Matthew traces the Messiah's genealogy through Abraham while Luke goes back further to Adam. Matthew contains Joseph's genealogy and Luke traces Mary's. Joseph's genealogy probably shows Christ's royal and legal right to the throne of David while Mary's genealogy, since it goes all the way back to Adam possibly emphasises Christ's connection to the entire human race.

Mary had royal blood flowing through her veins. She was well aware that someday the Messiah himself, the Saviour of Israel would come through a member of her own family line.

Her lineage made her a rightful candidate to bear God's Son but it was her godly character that ultimately qualified her to be his mother.

Sometimes the obvious is actually overlooked!

Two contrasting people - Zechariah and Mary. One an old man the other a young girl.

Zechariah - lived in Jerusalem, a priest whose knowledge of divine things had been seasoned with years.

Mary - lived in Nazareth, a small village removed both in distance and in spirit from Jerusalem. Her knowledge of God has been fostered by deep insight into the scriptures.

Zechariah doubted but Mary believed.

The old era, long past with the close of the Old Testament receives its final reprise with the incredulity of a man.

The new era, about to be proclaimed in the gospel of Jesus Christ begins with the faith of a woman.

This is speaking volumes to me today (as a woman) - a woman chosen by God but also prepared by God for this great event (her knowledge of scriptures). The old age is gone and the new has come - what a word for today's world particularly when we see so many changes in how the word of God is being presented in our church and so many young people coming into a personal relationship with Christ having a zeal for God's word.

Something that I have read but never noticed before - verse 41 of Luke 1 shows that Elisabeth was filled with the Holy Ghost. And it was when Mary came to visit her. She then went on to validate Mary's faith praising her for believing all that God said to her.

Do we not need something similar today? Older women helping younger people in the faith and showing the way forward.

One evidence of Mary's faith is seen in her use of Old Testament themes and concepts, reminiscent of Hannah's song in 1 Samuel 2. Her song in Luke 1 reveals that she was a learner before she became a disciple of Christ. She was a follower of God in the way of the Old Covenant. She continued to grow and learn especially when it came to being the mother and disciple of Jesus.

What an encouragement and model for us - are we growing in our faith with Christ?

Twice we read of Jesus being brought to the temple by his parents - once when he was 8 days old and the other at 12 years of age.

The prophecy by Simeon in the temple at 8 days old included words to Mary. We don't know how she reacted but imagine being told a sword would pierce her soul too. Jesus' life and mission would fill her future with intense pain and suffering, both as a mother and as a disciple. This was Mary's double-edged sword.

In the temple when they found Jesus after 3 days of searching, Mary questioned why he had treated them this way. His reply of being about about his Father's business resulted in both his father and mother not really understanding.

Mary had to learn to follow Jesus as a disciple rather than processing and directing him as his mother.

Twice we read of her thinking about everything very deeply - when the shepherds visited them at Jesus' birth and later as he grew in the home.

A lesson is clear in these verses - we all need to constantly be seeking to know God more.

Would the miracle of changing water into wine in John's gospel ever have taken place if Mary hadn't prompted him?

This incident was Jesus' first sign and his disciples (including Mary) put their faith in him as a result. Mary demonstrated that she really believed in Jesus' ability and it was a sign of her growth as a disciple. Jesus was no longer under her authority which meant Mary could grow in her faith as his disciple.

But there was an incident recorded in Mark's gospel which showed their relationship had changed. It is in Mark chapter 3. Jesus was at the height of his ministry when Mary and Jesus' brothers came to take him home. They believed he was out of his mind. The Pharisees were slandering Jesus, that he had an evil spirit in him. But the crowd was so great they couldn't get into the house to talk to him. When the people inside told Jesus they had arrived he refused to come out. Mary returned home and I am sure she was anxious and worried. But she had to learn that their relationship had changed. What a huge step in her growth as a disciple.

I have always loved the story of Jesus taking care of his mother as he was on the cross. He asked John to care for her not as a mother but as a disciple. Mary stayed with John and the other disciples. She was there in the Upper Room praying and waiting for the Holy Spirit in Acts 1. She was filled with the Holy Spirit and given power to testify of Jesus' resurrection.

Mary teaches us obedience, humility, to ask questions and seek answers. An ordinary woman who made a valuable contribution to God's kingdom.

We should see her not just as Jesus' mother but as a faithful and devout learner. We first meet her as a youthful Old Covenant believer and we leave her as a veteran disciple of Christ, praying and waiting for the Holy Spirit in the Upper Room. Her life speaks volumes about the cost and rewards of discipleship.

As I have read about Mary using Boyd Luter's book Women as Christ's Disciples my perception has changed. She has been put on a pedestal as the mother of Jesus but there is so much more, oh so much more to learn about Mary as a disciple of Jesus. I have learned so much about how to be a disciple of Jesus as a woman. To ask questions about things I don't understand and find answers from God's word. To be more reliant on God working out the difficult times in my life, knowing he is ultimately he is in control. To depend on God's Holy Spirit to be bold in my witness for him.

These couple of paragraphs stopped me short ...

Some female disciples today grew up in homes where the family went to church whenever the door was open out of a sense of compulsion. Such consistent "churchianity" breeds contempt in children at least as often as it does true commitment. In fact according to Jesus' definition of true worship as taking place "in spirit and truth" (John 4 verses 23 and 24) any half hearted attendance is, at best, half-baked worship.

It takes an extrordinary person with extraordinary commitment to be involved in worship constantly without getting to where one simply goes through the motions or runs down one's worship batteries, so to speak.

On reflection I think these words are quite true. I have personally watched both sides if the coin and would agreed with what us written. A person who comes to faith in Christ without any background in church has a totally different approach to the gospel than someone who has grown up in church and has always been in church.

Anna: Disciples with Graying Hair

Have you ever heard the expression "being in the right place at the right time?" That could have been written over the life of Anna the prophetess. She was there when Jesus was presented in the temple at 8 days. For all her life she had waited for this moment. What dedication and commitment!

But you know we can be like Anna be near Jesus. He is constantly listening and watching out for us.

Mary Magdalene: From Slave to Servant

The story of Mary Magdalene in the bible is remarkable. She teaches us that our past, no matter how dark it was, need not hinder us on the path to discipleship. We may never be able to forget our past, but we can, like Mary Magdalene, overcome it and serve Christ.

Her name Magdalene represents the place she came from - a little village on the shore of Galilee. This place was not Jewish but Gentile and the rabbis attributed its fall to immorality. Maybe Mary participated in demonic activity, we don't know but 7 demons were cast out of her. She must have been actively involved with the powers of darkness to some degree. It must have been obvious to those around her that something was wrong with her. Her release was life-changing and dramatic. Her gratitude was seen in her actions.

She was one of the women who travelled with and supported Jesus financially and practically. In those days this was seen as scandalous. It was unheard of for women to be sitting listening to Jesus' teaching.

How Jesus treated these women is unique. They were the first to witness Jesus' resurrection. Such loyalty and devotion! But also such commitment.

Mary Magdalene was considered to be the leader of the women who followed Jesus. Her witness of Jesus' resurrection has a special place in salvation history and in the outworking of the extraordinary events of the gospel story.

Mary Magdalene's story is amazing when you see what happened at the tomb. She is weeping when Jesus comes beside her and calls her by her name. She immediately recognises him and believes it is him. She later simply says "I have seen the Lord". This passage shows she is a true disciple. She preaches the resurrection to the disciples. But Jesus sent her first before he sent them.

Think of where she had come from. She was the one who was possessed by 7 demons. She was enslaved to Satan and held captive to evil. Her life was characterised by darkness and gloom.

She became a faithful and loyal disciple of Jesus. She moved from a slave of darkness to a servant of the Light. She teaches that our past need not hinder us on the path to discipleship. As Jesus released her from bondage so he releases us to freely serve him.

She also teaches us that being a faithful witness involves more than a mere verbal proclamation. It is a life characterised by service and devotion to the Master.

Mary and Martha: Through the Thick and Thin of Life

The story of Mary and Martha on the death of their brother Lazarus is one which brings great comfort because it teaches that God knows and understands our sorrow. But what we see in the individual conversations between Jesus and Mary and Martha is honesty - they openly admitted their feelings - and God accepted them. They displayed a deep trust. It was risky but it paid off. Jesus' willingness to accept them as they were brought them closer together in the time ahead.

Surely this teaches that we can trust God with our circumstances. We can allow him to know who we really are. He knows all about us. He can be trusted with our feelings. If we take the risk we will find compassion and love from a Saviour waiting to embrace us. Honesty will lead to a deeper more secure relationship with him.

Jesus wept with Mary and Martha. And he will weep with us today.

The Samaritan Woman: Unacceptable yet Astute

As I read this book I am continually going back to scripture just to read the original stories. Did you know that the story of the Samaritan women starts off with a reference to discipleship? Jesus' own disciples were baptising more disciples than John at the start of chapter 4.

Jesus had to go through Samaria. Many Jews would not make this journey. This woman came alone to the well - probably because she was not liked by the other women. She came for water and found what she really needed.

So often we long for what we think we need but God gives us so much more. Sometimes we are not willing to receive until the destitute part of our heart is revealed.

Jesus uncovered a very bright woman. She entered in to a deep theological conversation. She was knowledgeable about her own religion and was interested in hearing Jesus' religious point of view. She was a woman who thought about what she was told.

When she went to her own townspeople we see that she was quite open in her attitude to her past and present and also to the perception of Jesus. She had ventured into the area of faith, willing to break with her own tradition but not rushing headlong and wide-eyed into something she did not understand.

She was also a risk taker. She was willing to consider the possibility that Jesus was the Christ. She was a thinking disciple but not afraid to take a step of faith. When we leave her we find she is a discerning disciple, drawing people to Jesus, the source of living water. As his disciple she became a fruitful proclaimer of the truth.

Slow to believe at first but her testimony still bore fruit and her witness stood firm.

PART 2: WOMEN DISCIPLES IN THE EARLY CHURCH

Tabitha/Dorcas: A Model Disciple

Acts 9 verses 36 to 43 tells the story of a woman, a disciple, called Tabitha or Dorcas. It is the only direct reference to a woman as a disciple in the New Testament. And she lived in Joppa - not Jerusalem. Joppa was not a major city in the story of the early church in Acts. Her claim to fame? She was brought back to life by Peter. There are only 5 people named in Acts as disciples of Christ - Ananias, Paul, Dorcas, Timothy and Mnason. A role model for discipleship.

What was happening in the early church at this point? Verse 31 - it had expanded throughout all Judea, Galilee and Samaria. Peter was venturing further from Jerusalem, namely to Lydda, Joppa and Caesarea. This was Gentile territory. Notice 3 incidents involving 3 people - Aeneas who was sick of the palsy and raised to life and Dorcas and Cornelius in chapter 10. Aeneas and Cornelius were not yet believers but Dorcas was. As a result of Aeneas' healing many turned to the Lord. Cornelius' conversion is long and detailed.

What was special about Dorcas? She was "full of good works and gave financially to those in need." These words "full of" are also used of Stephen the first martyr and later Barnabas. Both described as full of faith and the Holy Spirit. Stephen and Barnabas gave financially to believers. So Dorcas was similar to them. But all 3 also saw many people believing in God as a result of their ministry.

For Dorcas it was a lifestyle choice to give to those in need. But these good deeds did not save her. Good works do not save, it is grace that saves. Dorcas lived a lifestyle of good works day after day in the real world. This made her a valuable disciple in the church at Joppa. Her death left a huge hole in the church's wider ministry, specifically to widows.

Would people miss you if you were gone?

When Dorcas died in Acts 9 the people honoured her in such a personal and intimate way. She was washed and laid in an upper chamber. Normally they would have wrapped her in spices just as they did with Jesus. But instead of burying her straight away they sent for Peter. By the time he arrived Dorcas had been dead for at least a day. He raised her back to life. The story reminds us of the raising of the widow's son by Jesus in Luke 7. Notice that it was Luke who recorded both incidents.

Before Peter could do anything though he was first shown the fruit of Dorcas' labours. The widows Dorcas had helped showed Peter the clothes she had made for them. In their eyes she was worthy to be raised to life again.

We see the power of God in raising her to life but also the compassionate grace displayed in bringing her back to minister to the widows. She would continue her previous pattern of godly generosity.

The result of her resurrection - many believed in the Lord. The gospel spread as a result of her death. What an example of unselfish service. Surely a motivation for all of us in this day when many expect recognition and jealousy exists over individuals and their roles exists.

15 posts so far on this book Women as Christ's Disciples by Boyd Luter and Kathy McReynolds. I am not promoting feminism but rather looking at how God used women in the bible to spread his gospel. And he continues to do that today through individual women sitting in your church pew.

Having just read about Dorcas it struck me that this was a women who quietly ministered to widows doing what only she knew best, making clothes. Not preaching or teaching but just practically helping other individuals. Our calling by God can be something as simple but we are disciples and demonstrating God's message in doing so. What a role model she is. So don't think what you do is not important. These women didn't want to lose Dorcas and God extended her time on earth to continue her work. What is God calling you to do for him today? Have you been putting it off thinking it is insignificant, unimportant?

Talking over the story with my husband and he quoted this song he was taught many years ago so I looked it up to see if it was true! It would be interesting to know if anyone else remembers it - apparently it was written as a children's action song in 1955 ...

Shamgar had an Ox-goad,
David had a sling,
Dorcas had a needle,
Rahab had some string,
Samson had a jawbone,
Aaron had a rod,
Mary had some ointment
And they all were used of God.

Priscilla: Ready and Willing to Serve

Something I like to do when reading a story, any story, is put myself in the shoes of the people's lives. It is the same when you come to read the bible. My next woman in this book is Priscilla. She is always introduced alongside her husband Aquila. The interesting thing about Priscilla is that she worked alongside her husband in their own business - tent making. It is quite possible that she came from Rome and some believe from a wealthy family. After she and Aquila married the Emperor Claudius ordered that all the Jews leave Rome. Priscilla and Aquila likely heard the gospel and became Christians while living in Rome.

They decided to go to Corinth and it was there they met the apostle Paul, also a tent maker. Together thy provided fellowship and a means of support to Paul for a total of 18 months. They were very much behind the scenes workers.

When you think of Corinth in the times they lived there you realise it was not easy to be a Christian. The whole city was given over to religiosity. The worship of their gods was often expressed through grotesque sexual immorality and perversity captialising on natural human inclination. It attracted a lot of people to Corinth as a result. But after 18 months of witness and service many people came to faith in Christ. It was a fruitful but trying time for all 3 and their friendship grew as a result.

When Paul decided to move on so did Aquila and Priscilla - to Ephesus. The bible seems to say they operated in ministry apart from Paul from this time on. Paul eventually sailed to Syria but they stayed in Ephesus.

The interesting thing is that in Acts 18 verse 18 Aquila and Priscilla's names are suddenly reversed. This is purposeful. Priscilla is the more important figure. She was an educated, articulate disciple who came to the forefront of their ministry as a gifted teacher. Yet she still recognised her husband's authority and willingly served side-by-side with him in the ministry. She used her gifts in a biblically appropriate manner and was a benefit to many in the cause of Christ.

One day in Ephesus there was an invited speaker to the synagogue - Apollos. Priscilla and Aquila invited him into their home and explained to him the way of God more adequately - Acts 18 verse 26. Priscilla led the way and made their ministry a more visible one. She had taken the initiative to invite Apollos home.

Priscilla and Aquila were 2 of Paul's closest and most reliable workers. It is likely they were involved in a wide range of activities from providing hospitality for Paul and Apollos to church planting, teaching and preaching. In Romans 16 Paul reveals his great admiration for them, not only for what they did for him but also for the way they benefited many Gentile churches. They "risked their lives" for Paul in Ephesus when a riot took place as a result of preaching the gospel.

They both diligently taught the word of God and built up the church in Ephesus (meeting in their own home). Aquila was a strong but quiet, gifted Christian leader and Priscilla was an intelligent, articulate teacher. Two different personalities and 2 different roles but together they represent a balanced, harmonious marriage relationship.

Priscilla is a marvellous example of a female disciple who knew the delicate balance between serving God's people through strong leadership skills and standing beside her husband as a supportive wife.

What a model of a women who was ready and willing to serve. She was not afraid to exercise her spiritual gifts and as a result many people were blessed and edified by her ministry.

She showed -

the gift of teaching and hospitality
the gift of mercy (risking her life for Paul)
the gift of service to the church
the gift of leadership

Priscilla teaches us that sometimes a gift is not really a gift until it is given away, especially when it comes to the work of the ministry. She shows us the value of being others-oriented and in this way she will always be gratefully remembered.

Women in Rome: Esteemed Servants of the Church

Romans 16 contains the richest source of names of women disciples in the entire New Testament. Of the 29 people named at least 9 are women.

Phoebe
Priscilla
Mary
Tryphaena
Tryphosa
Persis
Rufus's mother
Julia
Nereus's sister
Junia

Phoebe and Priscilla are the first 2 named in the chapter. What is surprising is the fact that Phoebe was not a member of the church in Rome. Also Paul commends her. She is the only woman in the New Testament to whom the Greek term diakonos meaning servant, minister or deacon is specifically applied. She almost certainly delivered Paul's letter to the Roman church. Paul wanted her to be appreciated for what she has done in the past but also to be treated right when she arrived in Rome and to receive the necessary help.

What we can learn from Phoebe is she embodied Christ's demeanour for a disciple-leader - Luke 22 verse 26.

Paul's description of the women named in Romans 16 reflect their effectiveness in ministry. 4 women - Mary, Tryphaena, Tryphosa and Persia are all called hard workers. 3 others - Rufus' mother, Julia and Nereus' sister represent spiritual balance.

They are special people to Paul, even though they seem to be ordinary disciples going about their lives in a tranquil, quiet, godly and dignified manner.

It is not necessary to be a splashy disciple to be a special disciple. It is obviously not as noticeable to other people when a disciple is serving behind the scenes but it is equally noteworthy before the Lord.

Women in Philippi: Partners in the Gospel

Acts 16 tells us of 2 individual women who established the church in Philippi. One is named, the other is not. Lydia was the first recorded convert as the missionaries led by Paul move onto the European continent.

"the Lord opened her heart" - these words reflect importance in God's eyes as he intervened to convert Lydia. Her faith has an influential domino effect in her household and within the women's prayer meeting.

She was a successful business woman and her house was large enough to provide a meeting place for the church. Luke seems to have been impressed by the crucial role of women in the emerging church in the strategic city of Philippi.

There are only 2 other named women in this church - Euodia and Syntyche. They had previously been models of the kind of behaviour Paul was urging for the congregation. It is because of their present disunity that indicates just how important they were to the church.

Lydia was astute and successful in business, generous in hospitality and wealthy in terms of financial giving. The second woman who helped start the church was a demon possessed slave girl - what a contrast. She chose to be a willing bond-servant to the Lord.

Eunice: Discipleship in a Mixed Marriage

Acts 16 also tells us of Timothy's mother Eunice. She came from Lystra and was possibly one of the first to respond to the gospel when Paul came on his first missionary journey. She was a Jew and her husband was Greek.

2 Timothy 3 verse 15 indicates that Timothy knew the scriptures from childhood. He was well spoken of by the Christians in Lystra and Iconium - undoubtedly down to his mother's influence. How proud Eunice must have been of her son!

Timothy was invited by Paul to accompany him on his next missionary journey which lasted 2 years. On his third missionary journey Paul started re-visiting the towns he had travelled through previously. This meant a family reunion for Eunice and Timothy. When Paul and Timothy left Lystra we don't read of Eunice and Timothy re-uniting as Timothy became Paul's representative in the churches established on his journeys. Later Timothy joined Paul and was arrested and imprisoned himself.

Without the female disciple Eunice there likely would not have been a Timothy to take up the slack on Paul's second missionary journey.