Peter Misselbrook's Blog

Nov 12 2019 - Ezra 7 – Ezra

Only now, more than half way through the book that bears his name, does Ezra turn up in Jerusalem, arriving about 57 years after the temple had been completed and dedicated to the Lord.

Let me provide some historical background. King Darius, whose letter had ensured that the temple could be completed, was succeeded by his son Xerxes I, otherwise known as King Ahasuerus of the Book of Esther. But for the intervention of Esther, Haman would have succeeded in his plot to have all the Jews in the Persian Empire put to death and there would have been no Ezra, nor his book (a story we shall look at in a few weeks' time). Xerxes I was succeeded by Artaxerxes who had been king of Persia for seven years when Ezra returned to Jerusalem.

Ezra was a descendant of Aaron the chief priest to Israel and "had devoted himself to the study and observance of the Law of the Lord, and to teaching its decrees and laws in Israel" (v. 10). His concern was to ensure that the returning Jews were obedient to the law which God had given them through Moses, especially the laws regarding the priests and the temple rituals.

Ezra arrived, accompanied by a number of priests and others who could serve in the temple, and with another letter from the King of Persia. The letter said that Ezra was to ensure that regular sacrifices were offered in the temple in accordance with "the Law of your God, which is in your hand" (v. 14). Ezra also brought gifts from Persia of silver and gold which were to be used to purchase "bulls, rams and male lambs, together with their grain offerings and drink offerings" (v. 17), necessary for the temple sacrifices. Any remaining money could be used as Ezra wished. When the money ran out, they might draw further funds from the royal treasury of Persia to maintain the temple sacrifices. The priests and temple officials were also to be exempt from all imperial taxes.

Ezra was also to appoint magistrates throughout the region of the ancient kingdom of Israel, to administer justice and to ensure obedience to the laws of "your God" (vv. 25-26).

Why should the king of Persia have been so concerned to maintain the temple in Jerusalem? Firstly we should note that this does not necessarily show any special favour by Persia towards the God of Israel. It had become the policy of the Persian Empire to allow exiled peoples, whoever they were, to return to their own lands and to worship their own gods in their own way. The motive behind all this is found in the letter which says, "Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should his wrath fall on the realm of the king and of his sons?" (v. 23). The King of Persia wants all peoples within his empire to pray to their gods for the king and his sons and so secure the peace and continued prosperity of the empire.

There is much interesting discussion to be had about the relationship between church and state today, but I shall leave that to one side. Let me remind you however of Paul's instruction to Timothy and the church under his care, living under the tyrannical rule of the Roman Empire:

I urge … that petitions, prayers, intercession and thanksgiving be made for all people – for kings and all those in authority, that we may live peaceful and quiet lives in all godliness… This is good, and pleases God our Saviour, who wants all … to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people. (1 Timothy 2:1-6)

We know that there is only one living God and only one Saviour. Since God's concern is for the salvation of all, we should pray for and bear witness to all – even, perhaps especially, ungodly and tyrannical rulers! Praying particularly for peace and for the freedom to speak of our God.

Father God, we pray today for all in positions of power and authority in our country and throughout the world. Give them the wisdom to govern justly and well. May your people enjoy the freedom to speak of Christ, the Saviour of the world, and may many come to bow the knee to him.

 

Nov 12 2020 - John 8:21-30 – I am

John’s Gospel has a number of “I am” sayings of Jesus. You may have heard series of sermons on such sayings as “I am the bread of life”, “I am the light of the world”, “I am the good shepherd” etc. But there are other occasions when Jesus uses this phrase in even more striking ways – instances often lost in English translations. Later in this chapter we will read that Jesus told the Jews, “Before Abraham was, I am” (John 8:58) – an odd piece of grammar expressing an astonishing truth. In the few verses that we have read this morning we have two other instances of Jesus using this expression. Let’s begin by setting the context.

Jesus has been teaching in the temple and has become engaged in an argument with the Pharisees. They have accused him of self-promotion (8:13), but Jesus insists that he does no more than speak the words that the Father has given him. Everything he says is therefore backed up by the Father (8:18). Since their Law declares that where two witnesses agree, their testimony should be received as true, the Pharisees should acknowledge the truth of what Jesus is saying.

What is this testimony of the Father of which Jesus speaks? It cannot be some inner testimony that assures Jesus that he is obedient to the Father; such testimony would not have been accessible to the Pharisees. Jesus is surely referring to the testimony of Scripture. All that he says and does fulfils Scripture’s self-revelation of the Father. If only they would read “their Law” correctly they would see that Jesus was sent by the Father to fulfil all that had been written beforehand. Their failure to believe will mean that they cannot go where he is going; they will die in their sins (8:21).

In response to their confusion, Jesus clarifies what he has said, “If you do not believe that I am, you will die in your sins” (8:24). This is a striking phrase and one that seems to have troubled the Pharisees. Jesus’ words are a clear echo of God’s revelation of himself to Moses at the burning bush. Moses was reluctant to return to Egypt and tell the Israelites that the God of their fathers was going to rescue them unless God first revealed his name. God replied, “Say this to the people of Israel, ‘I am has sent me to you.’ … This is my name forever, and thus I am to be remembered throughout all generations” (Exodus 3:14, 16). Jesus takes upon himself the divine name as he calls those who hear him to “believe that I am”. He is the ultimate revelation of God and of his saving purposes. To reject him is to reject the salvation of God and to die in one’s sins.

Unsurprisingly, the Pharisees are deeply offended by Jesus words and ask him, “Who do you think you are?” (8:25). Jesus replies with “the most obscure sentence in the Gospel” (Beasley-Murray) – one which has caused much trouble to translators. Jesus is content to speak enigmatically, but assures his hearers, “When you have lifted up the Son of Man, then you will know that I am…” (8:28).

The cross is the ultimate, if equally enigmatic, demonstration that Jesus is the revelation of God. The Pharisees could not see Jesus for who he was because they did not know God. They thought of him as the solemn lawgiver rather than the one revealed to Moses at the burning bush – the God who comes down to save.

Father God, teach me more of your enigmatic character as I learn of Christ. Help me to understand your love that passes understanding and your grace that shatters my self-righteousness and self-assurance. By your Spirit, help me to follow Christ now and to rejoice in the assurance that you have not left me to die in my sins but that I shall follow Christ to glory.

Peter Misselbrook