6 October 2010
Psalm 119:145-176; Micah 2:1-13; Acts 23:23-35; Luke 7:18-35

Micah’s complaint is not only against idolatry and the worship of other gods, it is also concerned with social justice. The wealthy have power and use it to seize the land and property of the poor. They are able to do what their heart desires, whatever they covet they have the power to take, therefore the time is coming when the Lord will take from them and the taunt will go up that they are ruined. Apparently Micah’s prophecy was not well received, he was told not to preach such things as they were never going to happen but Micah is convinced that indeed this day is soon approaching. He sarcastically says that if someone instead came and preached of wine and strong drink he would be gladly accepted so great is their dissolution. The hope is of a remnant whom the Lord will shepherd Himself and protect in the fold from the enemies.

In the last century commentary on this passage has deviated dramatically from historical thought. Today the commentaries tend to see this as a dark night of the soul for John, doubts overtaking certainty and faith, an imprisoned man sending out his disciples asking Jesus if John had been mistaken in his belief that this was Messiah. They see John as searching for answers to the meaning of his suffering. Historically, it has been believed that John was not struggling at all but continuing to point to Jesus and sent his disciples to see Jesus in order that their own faith might be strengthened. Jesus repeats his charge that began his ministry from the scroll of Isaiah but leaves out the setting free of the captives, John’s plight. Afterwards, when the disciples have left, Jesus strongly affirms John that of all those born among women none is greater than John the Baptist. He holds him up as a part of God’s plan and as a judgment against those who have rejected John, the religious establishment, that he and Jesus as complementary signs that these leaders have not taken as pointing to God, and have rejected both based on reasoning that contradicts itself.

Paul is sent to Caesarea to the governor Felix. Felix was a corrupt, greedy and licentious man who was married to the daughter of Herod. Paul was conveyed to him under cover of darkness for his protection against those who plotted against him. The letter that accompanied him clearly says that there is no civil charge proffered by his accusers, this dispute relates only to Jewish law. Felix decides that he will hear the accusations against Paul rather than letting him go free based on this letter. Like John, Paul will wait under guard to see what his fate will be.

Great peace have those who love thy law; nothing can make them stumble.
I hope for thy salvation, O LORD, and I do thy commandments.
My soul keeps thy testimonies; I love them exceedingly.
I keep thy precepts and testimonies, for all my ways are before thee.
Let my cry come before thee, O LORD; give me understanding according to thy word!