Sunday, November 1, 2009
I Solemnly Swear…
(Matthew 5:33-37)
Because we live in the most litigious society the world has ever know, Christians sometimes find themselves in courtroom situations. Most Christians have heard that they should not “swear on the Bible,” and are troubled as to the appropriate response when taking the oath. Accommodating this concern, many bailiffs ask a witness to “swear or affirm,” acknowledging a Christian’s prerogative to let his “yea be yea.”
The issue is more than courtroom drama. In Old Testament times, one would affirm his commitment to an agreement by “swearing,” invoking the sacredness of something outside of oneself to bolster claims of sincerity and integrity. It was held that while one may perjure his own integrity, he would certainly refrain from perjuring something held sacred. The problem with this belief, however, is that personal integrity is sacred.
Jesus’ concern was not so much in the possibility of besmirching something held sacred. His concern centered upon the apparent disregard folks had for their personal integrity. Jesus argued that rather than invoking something outside of oneself, one’s word should be his bond. In other words, Christians should have such a high regard for the truth and their own integrity that they would never consider violating verbal agreements. Jesus even warned that the propensity to appeal to sacred items apart from personal integrity assures the preponderance of evil and reveals bankruptcy of character. Let’s let our “yea” be “yea” and our “nay, nay!”
Thursday, October 29, 2009
The Sermon on the Mount:The Savior’s Sermon 2
Monday, November 2, 2009
Sweet Revenge
(Matthew 5:38-42)
Revenge is an all-too-common impulse among even professing believers. The idea of “getting even” so permeates our society as to appear to carry moral weight. According to Jesus, it does not. As we have already seen, personal offenses are not best settled with retribution; rather, they are best settled by reconciliation. Retribution exacts a penalty—“pay backs” for the offense. Reconciliation releases the supposed debt in a flood of forgiveness. Retribution echoes legality; reconciliation reflects grace.
So Jesus taught His followers to resist the impulse for revenge. In fact, He taught that we should “go the extra mile” in seeking reconciliation—especially when the offended party insists upon legal action. Ideally, believers should be willing to do whatever it takes to make reconciliation possible.
Sometimes legal actions are unavoidable. In such cases, Christians should demonstrate their willingness to go beyond the orders of the court to make things right. Certainly, such an attitude excludes the possibility of revenge on a believer’s part. Rather than seeking to “get even” with someone who has sued me, I must seek—the best I can—to “get right” with him. Realistically, I may meet with indifference or resistance, but I should still attempt to make things right. And, most certainly, I must not enact any form of revenge—verbal, physical, etc.—against my enemy. If he refuses the establishment of a right relationship, I at least have the consolation that I have obeyed the Lord.
Sweet Revenge
(Matthew 5:38-42)
Revenge is an all-too-common impulse among even professing believers. The idea of “getting even” so permeates our society as to appear to carry moral weight. According to Jesus, it does not. As we have already seen, personal offenses are not best settled with retribution; rather, they are best settled by reconciliation. Retribution exacts a penalty—“pay backs” for the offense. Reconciliation releases the supposed debt in a flood of forgiveness. Retribution echoes legality; reconciliation reflects grace.
So Jesus taught His followers to resist the impulse for revenge. In fact, He taught that we should “go the extra mile” in seeking reconciliation—especially when the offended party insists upon legal action. Ideally, believers should be willing to do whatever it takes to make reconciliation possible.
Sometimes legal actions are unavoidable. In such cases, Christians should demonstrate their willingness to go beyond the orders of the court to make things right. Certainly, such an attitude excludes the possibility of revenge on a believer’s part. Rather than seeking to “get even” with someone who has sued me, I must seek—the best I can—to “get right” with him. Realistically, I may meet with indifference or resistance, but I should still attempt to make things right. And, most certainly, I must not enact any form of revenge—verbal, physical, etc.—against my enemy. If he refuses the establishment of a right relationship, I at least have the consolation that I have obeyed the Lord.
The Sermon on the Mount:The Savior’s Sermon – 3
Tuesday, November 3, 2009
Love Thy Enemies
(Matthew 5:43-48)
It’s hard to love folks who don’t love you in return. It’s even harder to love folks that dislike you. That’s possibly why Jesus saved the most difficult intensification of the law for last. It’s the toughest to swallow.
As an ideal, the phrase “love thy enemies” seems innocuous enough—as long as one’s “enemies” are in the abstract, not flesh and blood. Love, too, is a simple matter as long as one defines is as a mild sentimentality. So, as a bumper-sticker slogan, “Love thy enemies” even seems politically correct.
Trouble is, the phrase as Jesus defined it is anything but easy. Note in verse 44 that “love” takes on characteristics actions. Genuine love of one’s enemy is not a feeling. It is a set of actions that both test the lover and challenge the loved. Loving one’s enemy means blessing him, rather than cursing him. It’s not enough to stop talking down about him; you must now talk him up—positively!
And love doesn’t merely ignore his enemy either. Jesus told us to “do good to them that hate you.” In other words, if someone hates me, I must actively do good to that individual—not merely pretend he doesn’t exist. Love, then, involves strategy and execution.
Love also bows its knees on behalf of its enemy. While praying for the destruction of God’s enemies, we must pray for the redemption of our own. Love sees beyond the offense and offers prayer on the hater’s behalf. More than sentimentality, “Love thy enemy” is a call to direct action. Have you answered love’s call?
Love Thy Enemies
(Matthew 5:43-48)
It’s hard to love folks who don’t love you in return. It’s even harder to love folks that dislike you. That’s possibly why Jesus saved the most difficult intensification of the law for last. It’s the toughest to swallow.
As an ideal, the phrase “love thy enemies” seems innocuous enough—as long as one’s “enemies” are in the abstract, not flesh and blood. Love, too, is a simple matter as long as one defines is as a mild sentimentality. So, as a bumper-sticker slogan, “Love thy enemies” even seems politically correct.
Trouble is, the phrase as Jesus defined it is anything but easy. Note in verse 44 that “love” takes on characteristics actions. Genuine love of one’s enemy is not a feeling. It is a set of actions that both test the lover and challenge the loved. Loving one’s enemy means blessing him, rather than cursing him. It’s not enough to stop talking down about him; you must now talk him up—positively!
And love doesn’t merely ignore his enemy either. Jesus told us to “do good to them that hate you.” In other words, if someone hates me, I must actively do good to that individual—not merely pretend he doesn’t exist. Love, then, involves strategy and execution.
Love also bows its knees on behalf of its enemy. While praying for the destruction of God’s enemies, we must pray for the redemption of our own. Love sees beyond the offense and offers prayer on the hater’s behalf. More than sentimentality, “Love thy enemy” is a call to direct action. Have you answered love’s call?
The Sermon on the Mount:The Savior’s Sermon – 4
Wednesday, November 4, 2009
How to Give
(Matthew 6:1-4)
Proper giving involves several key elements: the giver, the gift, the giving, and the response from God. Giving is more than obligatory support for the local church; it is a Christian grace with a divinely prescribed method.
Today’s passage assumes that believers will be involved in giving, “when thou doest thine alms,” not “if thou doest” them. Christian believers should be givers, supporting their local church with their tithe, world evangelism with their offerings, and the poor with their alms. Christians who do not give can hardly be regarded as Christian!
The specific gift addressed in Matthew 6 is the “alms” gift. It is a gift designated to alleviate the sufferings of the poor. At Faith Baptist Church we give our alms through the Deacons’ Fund offerings taken at the close of the Lord’s Supper service.
The act of giving should be one of modesty and privacy. It is neither becoming nor beneficial to make grand displays in giving. In fact, seeking public acknowledgement for one’s giving actually eliminates the real reward. Giving, then, should be discrete—between the worshipper and God.
Finally, our giving always elicits a response from God. If one gives for temporal acknowledgment by men, he looses his eternal reward (1). When giving is done “in secret,” God will reward the giver “openly,” in a very public and very obvious way (4). How God responds to our giving depends how we give. Let’s be careful to get giving right!
How to Give
(Matthew 6:1-4)
Proper giving involves several key elements: the giver, the gift, the giving, and the response from God. Giving is more than obligatory support for the local church; it is a Christian grace with a divinely prescribed method.
Today’s passage assumes that believers will be involved in giving, “when thou doest thine alms,” not “if thou doest” them. Christian believers should be givers, supporting their local church with their tithe, world evangelism with their offerings, and the poor with their alms. Christians who do not give can hardly be regarded as Christian!
The specific gift addressed in Matthew 6 is the “alms” gift. It is a gift designated to alleviate the sufferings of the poor. At Faith Baptist Church we give our alms through the Deacons’ Fund offerings taken at the close of the Lord’s Supper service.
The act of giving should be one of modesty and privacy. It is neither becoming nor beneficial to make grand displays in giving. In fact, seeking public acknowledgement for one’s giving actually eliminates the real reward. Giving, then, should be discrete—between the worshipper and God.
Finally, our giving always elicits a response from God. If one gives for temporal acknowledgment by men, he looses his eternal reward (1). When giving is done “in secret,” God will reward the giver “openly,” in a very public and very obvious way (4). How God responds to our giving depends how we give. Let’s be careful to get giving right!
The Sermon on the Mount:The Savior’s Sermon – 5
Thursday, November 5, 2009
Secret Prayer
(Matthew 6:5-8)
Just as our giving is a private matter, so is our praying. In today’s passage, Jesus does not condemn public prayer in worship services. Rather, He condemns that type of prayer that plays to the audience as the primary concern. He condemns the posture of display that is not the posture of the heart. In prayer, as in just about everything else, motive is everything.
Prayers prayed for the sake of public posture do not get answered. Jesus said such prayers already “have their reward.” In other words, the true desire of the supplicant—public acknowledgement—has already been met. The substance of the prayer, therefore, will go unanswered by God.
Jesus instructed His followers to maintain the habit of “secret prayer.” Taking Jesus’ words quite literally, some earnest believers actually pray in a closet or small room. Though there’s nothing wrong with that approach, the intent of Jesus words is simply secrecy. The place of prayer may be a comfortable chair at home, a spot in the woods or near a lake, or an unused room at the office. Location doesn’t matter; privacy and secrecy does.
Prayer, then, should be regarded primarily as a private conversation—not merely a perfunctory part of the religious liturgy. Prayer should be a time of uninterrupted and unobserved fellowship with Christ—a time of spiritual intimacy not open to the prying eyes of others. And what is the result of such secret praying? Jesus said, “Thy father which seeth in secret shall reward thee openly” (6).
Secret Prayer
(Matthew 6:5-8)
Just as our giving is a private matter, so is our praying. In today’s passage, Jesus does not condemn public prayer in worship services. Rather, He condemns that type of prayer that plays to the audience as the primary concern. He condemns the posture of display that is not the posture of the heart. In prayer, as in just about everything else, motive is everything.
Prayers prayed for the sake of public posture do not get answered. Jesus said such prayers already “have their reward.” In other words, the true desire of the supplicant—public acknowledgement—has already been met. The substance of the prayer, therefore, will go unanswered by God.
Jesus instructed His followers to maintain the habit of “secret prayer.” Taking Jesus’ words quite literally, some earnest believers actually pray in a closet or small room. Though there’s nothing wrong with that approach, the intent of Jesus words is simply secrecy. The place of prayer may be a comfortable chair at home, a spot in the woods or near a lake, or an unused room at the office. Location doesn’t matter; privacy and secrecy does.
Prayer, then, should be regarded primarily as a private conversation—not merely a perfunctory part of the religious liturgy. Prayer should be a time of uninterrupted and unobserved fellowship with Christ—a time of spiritual intimacy not open to the prying eyes of others. And what is the result of such secret praying? Jesus said, “Thy father which seeth in secret shall reward thee openly” (6).
The Sermon on the Mount:The Savior’s Sermon – 6
Friday, November 6, 2009
The Lord’s Prayer
(Matthew 6:8-15)
Having established the importance of secrecy in prayer (6:5-8), Jesus went on to emphasize the substance of prayer. The act of prayer is of no value in and of itself—even the heathen pray. The true value of prayer lies in substantive heart communication between man and God. It’s the relationship, not the ritual, which matters.
The model prayer given by our Lord highlights several important aspects of our prayers. First, our prayers should acknowledge the greatness of God and the perfections of His will. Prayer never seeks to knowingly thwart the plan of God (9, 10). Prayer accepts God’s will as best before it ever utters a request.
Secondly, prayer boldly and plainly asks for daily needs. John R. Rice defined prayer fundamentally as “asking and receiving,” and Jesus taught that specific petitions should be brought before our Heavenly Father. Human needs are both material and spiritual. Hence, we’re to pray for “daily bread” as well as for daily forgiveness. God’s grace is manifest on our tables as well as in our hearts (11, 12).
Thirdly, we’re taught to pray for daily guidance—with special reference to the evils of this present age. With temptations all around and Satan “alive and well,” it behooves the serious-minded believer to pray for Divine guidance through the labyrinth of this world (13). Life should never be left up to chance or whim—it should be bathed in holy, secret, and substantive prayer.
The Lord’s Prayer
(Matthew 6:8-15)
Having established the importance of secrecy in prayer (6:5-8), Jesus went on to emphasize the substance of prayer. The act of prayer is of no value in and of itself—even the heathen pray. The true value of prayer lies in substantive heart communication between man and God. It’s the relationship, not the ritual, which matters.
The model prayer given by our Lord highlights several important aspects of our prayers. First, our prayers should acknowledge the greatness of God and the perfections of His will. Prayer never seeks to knowingly thwart the plan of God (9, 10). Prayer accepts God’s will as best before it ever utters a request.
Secondly, prayer boldly and plainly asks for daily needs. John R. Rice defined prayer fundamentally as “asking and receiving,” and Jesus taught that specific petitions should be brought before our Heavenly Father. Human needs are both material and spiritual. Hence, we’re to pray for “daily bread” as well as for daily forgiveness. God’s grace is manifest on our tables as well as in our hearts (11, 12).
Thirdly, we’re taught to pray for daily guidance—with special reference to the evils of this present age. With temptations all around and Satan “alive and well,” it behooves the serious-minded believer to pray for Divine guidance through the labyrinth of this world (13). Life should never be left up to chance or whim—it should be bathed in holy, secret, and substantive prayer.
The Sermon on the Mount:The Savior’s Sermon – 7
Saturday, November 7, 2009
When Ye Fast
(Mathew 6:16-18)
Fasting has been described as a “lost art” among Christians. Indeed, contemporary believers are not accustomed to any form of self-denial, much less the discomfort inherent in fasting. Giving up food is tough—especially for Baptists!
Jesus, however, does not present fasting as an option. Although He never prescribes its frequency, He assumes its practice, stating “when ye fast” as if it’s a foregone conclusion (16).
Is fasting really necessary? In some cases it is. In Matthew 17:21, Jesus stated that some spiritual battles can only be won by prayer and fasting. It seems that fasting focuses prayer in such a way as to make it more effective.
The question naturally arises, “Should fasting be a planned activity or an automatic response to intense spiritual pressure.” The Biblical answer appears to be “both.” In the Old Testament, there were certain seasons of fasting declared by fiat to address particular concerns (Nehemiah 9). In addition, some Old Testament characters fasted as an immediate response to crisis circumstances (Daniel 9:3). Whether planned in advance or inspired by pressure, fasting was a common practice among Old Testament figures.
Should believers fast today? Absolutely! How frequently and how long is an individual decision. Like giving and prayer, however, fasting should be a private discipline of devotion before the Lord. And, like discrete giving and secret prayer, private fasting will receive an open reward from the Lord (18).
When Ye Fast
(Mathew 6:16-18)
Fasting has been described as a “lost art” among Christians. Indeed, contemporary believers are not accustomed to any form of self-denial, much less the discomfort inherent in fasting. Giving up food is tough—especially for Baptists!
Jesus, however, does not present fasting as an option. Although He never prescribes its frequency, He assumes its practice, stating “when ye fast” as if it’s a foregone conclusion (16).
Is fasting really necessary? In some cases it is. In Matthew 17:21, Jesus stated that some spiritual battles can only be won by prayer and fasting. It seems that fasting focuses prayer in such a way as to make it more effective.
The question naturally arises, “Should fasting be a planned activity or an automatic response to intense spiritual pressure.” The Biblical answer appears to be “both.” In the Old Testament, there were certain seasons of fasting declared by fiat to address particular concerns (Nehemiah 9). In addition, some Old Testament characters fasted as an immediate response to crisis circumstances (Daniel 9:3). Whether planned in advance or inspired by pressure, fasting was a common practice among Old Testament figures.
Should believers fast today? Absolutely! How frequently and how long is an individual decision. Like giving and prayer, however, fasting should be a private discipline of devotion before the Lord. And, like discrete giving and secret prayer, private fasting will receive an open reward from the Lord (18).
Friday, October 23, 2009
The Sermon on the Mount:Points to Ponder – 1
Sunday, October 25, 2009
The Promise of Persecution
(Matthew 5:10-12)
Genuine righteousness always garners its detractors, its persecutors—if you will. In fact, the very last of Jesus’ Beatitudes does not treat persecution as an “if” but rather as a “when” (11). Those followers of Christ who exhibit concern for true holiness can expect derision in a world that is no friend to grace. And, for enduring the predicted persecution, Jesus promised a blessing.
Note, however, that the blessing for enduring persecution comes with some definite qualifiers. For example, the persecution that receives a blessing is persecution “for righteousness’ sake,” not ridicule for foolish behavior. Just because you’re a believer does not mean that all the criticism you endure will be rewarded. If someone criticizes you for something other than genuine righteousness, you’re not in good standing for a blessing.
Also, God blesses persecution only if those persecuting you “say all manner of evil against you falsely” (10). Many Christians give their detractors ammunition for verbal abuse by their poor living. If someone rightly criticizes you for a poor testimony, a public sin, or a bad attitude, it’s not persecution. It’s your fault.
And, lastly, persecution that ends in a blessing is always persecution that was initially engendered by your stand for Christ—“for my sake,” Jesus said. In other words, the persecution came because you stood up for the Lord among His enemies. That, my friend, is what enduring Christian persecution really means. And enduring genuine persecution brings the blessing of God.
The Promise of Persecution
(Matthew 5:10-12)
Genuine righteousness always garners its detractors, its persecutors—if you will. In fact, the very last of Jesus’ Beatitudes does not treat persecution as an “if” but rather as a “when” (11). Those followers of Christ who exhibit concern for true holiness can expect derision in a world that is no friend to grace. And, for enduring the predicted persecution, Jesus promised a blessing.
Note, however, that the blessing for enduring persecution comes with some definite qualifiers. For example, the persecution that receives a blessing is persecution “for righteousness’ sake,” not ridicule for foolish behavior. Just because you’re a believer does not mean that all the criticism you endure will be rewarded. If someone criticizes you for something other than genuine righteousness, you’re not in good standing for a blessing.
Also, God blesses persecution only if those persecuting you “say all manner of evil against you falsely” (10). Many Christians give their detractors ammunition for verbal abuse by their poor living. If someone rightly criticizes you for a poor testimony, a public sin, or a bad attitude, it’s not persecution. It’s your fault.
And, lastly, persecution that ends in a blessing is always persecution that was initially engendered by your stand for Christ—“for my sake,” Jesus said. In other words, the persecution came because you stood up for the Lord among His enemies. That, my friend, is what enduring Christian persecution really means. And enduring genuine persecution brings the blessing of God.
The Sermon on the Mount:Points to Ponder – 2
Monday, October 26, 2009
Salt and Light
(Matthew 5:13-16)
Some time ago I was doing an inventory on my camping gear, most of which is stored in my camping box—a large, wheeled, wooden box with a hinged lid. Checking through my cooking equipment, I noticed the salt wouldn’t come out of the salt shaker. It was in there; I could feel its weight. It just wouldn’t come out. I threw it away. Similarly, when I turned on an old flashlight, I detected only a dim glimmer of light. The batteries were bad, so I threw them away. The salt and light, though present, had become useless.
Jesus taught that all Christians are salt and light, but He also warned that not all believers would prove useful in those capacities. In fact, some would prove downright useless—having lost their saltiness and hidden their light. It’s not that the salt and light aren’t really there; it’s just that they have become essentially useless.
How does salt and light become useless? One way is through simple neglect. Salt that is stored rather than applied loses its edge. Light that is confined or hidden cannot shine. It’s there; but it’s of no practical use to anyone.
Some Christians are content to be useless salt and hidden light. They wouldn’t want to “sting” the world’s wounds, nor would they want to repel the world’s darkness. They’re salt and light alright—only they’re essentially useless because they neglect their purpose. They refuse to sting and they refuse to shine. And, like my saltshaker and old batteries, they prove basically good for nothing.
Salt and Light
(Matthew 5:13-16)
Some time ago I was doing an inventory on my camping gear, most of which is stored in my camping box—a large, wheeled, wooden box with a hinged lid. Checking through my cooking equipment, I noticed the salt wouldn’t come out of the salt shaker. It was in there; I could feel its weight. It just wouldn’t come out. I threw it away. Similarly, when I turned on an old flashlight, I detected only a dim glimmer of light. The batteries were bad, so I threw them away. The salt and light, though present, had become useless.
Jesus taught that all Christians are salt and light, but He also warned that not all believers would prove useful in those capacities. In fact, some would prove downright useless—having lost their saltiness and hidden their light. It’s not that the salt and light aren’t really there; it’s just that they have become essentially useless.
How does salt and light become useless? One way is through simple neglect. Salt that is stored rather than applied loses its edge. Light that is confined or hidden cannot shine. It’s there; but it’s of no practical use to anyone.
Some Christians are content to be useless salt and hidden light. They wouldn’t want to “sting” the world’s wounds, nor would they want to repel the world’s darkness. They’re salt and light alright—only they’re essentially useless because they neglect their purpose. They refuse to sting and they refuse to shine. And, like my saltshaker and old batteries, they prove basically good for nothing.
The Sermon on the Mount:Points to Ponder – 3
Tuesday, October 27, 2009
Fulfilling the Law
(Matthew 5:17-20)
The Jew put great stock in conformity to the details of the Mosaic Law. So intent were they on the minutiae that the intent of the law sometimes met with obscuration. In other words, they couldn’t see the forest for the trees.
Jesus’ most vitriolic opponents felt that He threatened the Law as an institution. Jesus, however, did not denigrate the Law; He fulfilled it. His high view of Scripture is seen in verse 18—“one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” The “jot” and “tittle” were the smallest distinguishing marks of the Hebrew language, similar to a “dot” on an “i” in English. Jesus taught that the Law would remain intact and would be completely fulfilled in the smallest of detail.
Jesus did not break God’s commandments; He fulfilled them. His followers are still obligated to the moral precepts of the law, only on a higher plain than the Old Testament demanded (Matthew 5:21-30). And God’s requirement for all His children is still the same: Righteousness. Jesus stated that His followers’ righteousness had to “exceed the righteousness of the scribes and Pharisees,” thus establishing a standard of absolute perfection.
How can anyone meet that standard? The simple answer is we can’t. That’s not a problem, however. You see, Christ already fulfilled the law of God perfectly on our behalf. He fulfilled the prophecies, the righteous standard, and the sacrificial system. Christ “is the end of the law for righteousness to every one that believeth” (Rom. 10:4).
Fulfilling the Law
(Matthew 5:17-20)
The Jew put great stock in conformity to the details of the Mosaic Law. So intent were they on the minutiae that the intent of the law sometimes met with obscuration. In other words, they couldn’t see the forest for the trees.
Jesus’ most vitriolic opponents felt that He threatened the Law as an institution. Jesus, however, did not denigrate the Law; He fulfilled it. His high view of Scripture is seen in verse 18—“one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” The “jot” and “tittle” were the smallest distinguishing marks of the Hebrew language, similar to a “dot” on an “i” in English. Jesus taught that the Law would remain intact and would be completely fulfilled in the smallest of detail.
Jesus did not break God’s commandments; He fulfilled them. His followers are still obligated to the moral precepts of the law, only on a higher plain than the Old Testament demanded (Matthew 5:21-30). And God’s requirement for all His children is still the same: Righteousness. Jesus stated that His followers’ righteousness had to “exceed the righteousness of the scribes and Pharisees,” thus establishing a standard of absolute perfection.
How can anyone meet that standard? The simple answer is we can’t. That’s not a problem, however. You see, Christ already fulfilled the law of God perfectly on our behalf. He fulfilled the prophecies, the righteous standard, and the sacrificial system. Christ “is the end of the law for righteousness to every one that believeth” (Rom. 10:4).
The Sermon on the Mount:Points to Ponder – 4
Wednesday, October 28, 2009
No Loop Holes
(Matthew 5:21-24)
Jesus did not come to destroy the law; rather, He came to fulfill it (5:17). According to today’s passage, He also came to intensify the Old Testament Law. You see, the law generally addressed actions as opposed to heart and motives. “Thou shalt not kill” prohibits an action. Many Jews viewed themselves in technical obedience to the law as long as they didn’t shed blood. They could hate, malign, and slander—anything short of murder. Jesus, however, burst their legally technical bubble. Killing, He affirmed, is certainly wrong; but hating and unreasonable anger are equally wrong. In other words, there really are no loop holes.
Most Christians seek loop holes in the area of personal relationships—marriage, friendship, etc. It is this pastor’s experience that in no other aspect of life is the Bible so quickly disregarded by professed believers as in relationship issues. That’s why Jesus poignantly addressed grudges held by believers within the context of intensifying the law. It’s not enough to refrain from murder. It’s not even enough to treat one’s brother with studied indifference. Where there’s a grievance, it must be addressed and reconciled (23, 24).
You see, the standard set by Jesus does not destroy God’s law. Rather, His standard intensifies it to deal with heart attitudes in addition to actions. And until one deals with heart issues—specifically in regard to human relationships—all other religious activity and service must be put on hold. God isn’t satisfied with our technical obedience. He demands our hearts as well.
No Loop Holes
(Matthew 5:21-24)
Jesus did not come to destroy the law; rather, He came to fulfill it (5:17). According to today’s passage, He also came to intensify the Old Testament Law. You see, the law generally addressed actions as opposed to heart and motives. “Thou shalt not kill” prohibits an action. Many Jews viewed themselves in technical obedience to the law as long as they didn’t shed blood. They could hate, malign, and slander—anything short of murder. Jesus, however, burst their legally technical bubble. Killing, He affirmed, is certainly wrong; but hating and unreasonable anger are equally wrong. In other words, there really are no loop holes.
Most Christians seek loop holes in the area of personal relationships—marriage, friendship, etc. It is this pastor’s experience that in no other aspect of life is the Bible so quickly disregarded by professed believers as in relationship issues. That’s why Jesus poignantly addressed grudges held by believers within the context of intensifying the law. It’s not enough to refrain from murder. It’s not even enough to treat one’s brother with studied indifference. Where there’s a grievance, it must be addressed and reconciled (23, 24).
You see, the standard set by Jesus does not destroy God’s law. Rather, His standard intensifies it to deal with heart attitudes in addition to actions. And until one deals with heart issues—specifically in regard to human relationships—all other religious activity and service must be put on hold. God isn’t satisfied with our technical obedience. He demands our hearts as well.
The Sermon on the Mount:Points to Ponder – 5
Thursday, October 29, 2009
Don’t Let It Go Too Far
(Matthew 5:25-26)
When human relationships become frayed, reconciliation remains the best, most Biblical answer. That’s why Jesus commanded us to approach our brother even if we merely suspect we’ve offended him (5:23, 24). That being said, it is possible that the initial approach could meet with rebuff or indifference. Is it proper to just give up in such a case? After all, we have done exactly what Jesus said with no apparent affect. Is it enough to make one approach and abandon hope if it is rejected?
The simple answer to these questions is “no.” In fact, Jesus said that if the grievance progresses, the sincere believer should make additional attempts at reconciliation—before the matter goes too far.
Today’s passage actually refers to individuals who are on their way to see a judge. Apparently, the initial attempt at reconciliation failed for some reason. The offended brother, believing he has legal grounds, has decided to settle the matter in court. Jesus said it should not be allowed to go that far. And you (yes, YOU) must do anything you can to stop it. You should “agree with thine adversary quickly,” meaning you should come to terms with the offended party before the matter goes to court. You should be willing to sacrifice your “rights” in order to keep the matter away from the legal system. (Jesus warned that sometimes the legal system exacts an unjust sentence. It’s unpredictable.) Paul instructed sincere believers to allow themselves to be “defrauded” rather than bring the matter to court (I Cor. 6:7). In other words, whatever you do, don’t let it go too far!
Don’t Let It Go Too Far
(Matthew 5:25-26)
When human relationships become frayed, reconciliation remains the best, most Biblical answer. That’s why Jesus commanded us to approach our brother even if we merely suspect we’ve offended him (5:23, 24). That being said, it is possible that the initial approach could meet with rebuff or indifference. Is it proper to just give up in such a case? After all, we have done exactly what Jesus said with no apparent affect. Is it enough to make one approach and abandon hope if it is rejected?
The simple answer to these questions is “no.” In fact, Jesus said that if the grievance progresses, the sincere believer should make additional attempts at reconciliation—before the matter goes too far.
Today’s passage actually refers to individuals who are on their way to see a judge. Apparently, the initial attempt at reconciliation failed for some reason. The offended brother, believing he has legal grounds, has decided to settle the matter in court. Jesus said it should not be allowed to go that far. And you (yes, YOU) must do anything you can to stop it. You should “agree with thine adversary quickly,” meaning you should come to terms with the offended party before the matter goes to court. You should be willing to sacrifice your “rights” in order to keep the matter away from the legal system. (Jesus warned that sometimes the legal system exacts an unjust sentence. It’s unpredictable.) Paul instructed sincere believers to allow themselves to be “defrauded” rather than bring the matter to court (I Cor. 6:7). In other words, whatever you do, don’t let it go too far!
The Sermon on the Mount:Points to Ponder – 6
Friday, October 30, 2009
The Look that Damns
(Matthew 5:27-30)
Many years ago a then popular song extolled the joys of “standing on the corner, watching all the girls go by.” The song writer glibly proclaimed, “You can’t go to jail for what you’re thinking.” Maybe so, but you could go to hell for it (29, 30).
Jesus taught that the lustful look is equivalent to adultery, thus intensifying the Old Testament law (28). Heart adultery, according to Jesus, is adultery none the less. As we learned previously, there are no loop holes. The lustful look is the look that damns. Period.
The media knows that sex sells. And in the popular culture, money always trumps morality. That’s why Christians need to be especially vigilant about their entertainment habits. Unfortunately, evangelicalism today takes a far too caviler attitude toward entertainment. Movies, once considered taboo, are common fare for contemporary Christians. And the rating system rarely influences choices. World Magazine, a supposedly conservative Christian publication, dedicates multiple pages to the latest in secular entertainment.
Jesus so warned of the consequences of the lustful look that He advised amputation of the eye or hand if one can not exercise self-control (29, 30). Today we have other means of curbing lustful entertainment: If you can’t honor God with your viewing practices, pull the plug on the cable and cancel your internet service—less drastic than amputation and very effective! Whatever you do, understand that purity in look and thought are a priority with God, and impurity provokes His wrath.
The Look that Damns
(Matthew 5:27-30)
Many years ago a then popular song extolled the joys of “standing on the corner, watching all the girls go by.” The song writer glibly proclaimed, “You can’t go to jail for what you’re thinking.” Maybe so, but you could go to hell for it (29, 30).
Jesus taught that the lustful look is equivalent to adultery, thus intensifying the Old Testament law (28). Heart adultery, according to Jesus, is adultery none the less. As we learned previously, there are no loop holes. The lustful look is the look that damns. Period.
The media knows that sex sells. And in the popular culture, money always trumps morality. That’s why Christians need to be especially vigilant about their entertainment habits. Unfortunately, evangelicalism today takes a far too caviler attitude toward entertainment. Movies, once considered taboo, are common fare for contemporary Christians. And the rating system rarely influences choices. World Magazine, a supposedly conservative Christian publication, dedicates multiple pages to the latest in secular entertainment.
Jesus so warned of the consequences of the lustful look that He advised amputation of the eye or hand if one can not exercise self-control (29, 30). Today we have other means of curbing lustful entertainment: If you can’t honor God with your viewing practices, pull the plug on the cable and cancel your internet service—less drastic than amputation and very effective! Whatever you do, understand that purity in look and thought are a priority with God, and impurity provokes His wrath.
The Sermon on the Mount:Points to Ponder – 7
Saturday, October 31, 2009
The Sanctity of Marriage
(Matthew 5:31, 32)
Sometimes folks view the Sermon on the Mount as a collection of folksy sayings (as in the Beatitudes) that Jesus taught to bring comfort to the masses. Even a cursory examination of the content of the message indicates exactly the opposite. Though beginning with the benign Beatitudes, Jesus quickly addressed the more touchy issues of life. And He stepped on some toes.
Divorce is a very sensitive issue for some people. When divorce occurs, there is usually a victim—the spouse who didn’t want the divorce. There is also a sin, the sin of divorce. Make no mistake about it: God hates divorce (Malachi 2:16—“putting away” is an archaic term for divorce). Divorce is not the will of God; reconciliation is (see 5:23-25). Reconciliation, however, doesn’t always happen. For legal reasons, divorce was permitted, but it is never recommended.
With those basic facts in mind, it is best to never consider divorce. Even in the extreme case of adultery where divorce is an option, God’s preference is always reconciliation. The concept of “no fault” divorce is foreign to the Scriptures. Even if you’re unhappy, you should tough it out for the sake of the kids and obedience to God.
Divorce happens, but it is not the best choice. Society has made it common; Christianity should make it rare. And, if you’re marriage is under strain, you should do everything you can to save it and never even consider divorce. Just decide that divorce is not an option. Once that’s off the table, you will be forced to be creative in your efforts of reconciliation. And, with God’s help, they just might work!
The Sanctity of Marriage
(Matthew 5:31, 32)
Sometimes folks view the Sermon on the Mount as a collection of folksy sayings (as in the Beatitudes) that Jesus taught to bring comfort to the masses. Even a cursory examination of the content of the message indicates exactly the opposite. Though beginning with the benign Beatitudes, Jesus quickly addressed the more touchy issues of life. And He stepped on some toes.
Divorce is a very sensitive issue for some people. When divorce occurs, there is usually a victim—the spouse who didn’t want the divorce. There is also a sin, the sin of divorce. Make no mistake about it: God hates divorce (Malachi 2:16—“putting away” is an archaic term for divorce). Divorce is not the will of God; reconciliation is (see 5:23-25). Reconciliation, however, doesn’t always happen. For legal reasons, divorce was permitted, but it is never recommended.
With those basic facts in mind, it is best to never consider divorce. Even in the extreme case of adultery where divorce is an option, God’s preference is always reconciliation. The concept of “no fault” divorce is foreign to the Scriptures. Even if you’re unhappy, you should tough it out for the sake of the kids and obedience to God.
Divorce happens, but it is not the best choice. Society has made it common; Christianity should make it rare. And, if you’re marriage is under strain, you should do everything you can to save it and never even consider divorce. Just decide that divorce is not an option. Once that’s off the table, you will be forced to be creative in your efforts of reconciliation. And, with God’s help, they just might work!
Friday, October 16, 2009
The Sermon on the Mount:The Beatitudes – 1
Sunday, October 18, 2009
Poor in Spirit
(Matthew 5:1-3)
The ethic of Jesus is nowhere more clearly presented than in the lofty thoughts of the Sermon on the Mount. The sermon opens with a section known as the “Beatitudes,” a word which, taken from the Latin beatitudo, literally means a declaration of blessedness. Jesus, then, began His great sermon declaring the conditions of God’s blessing upon man.
The idea of the word blessed is more than the contemporary translation “happy.” The blessed man experiences “divinely-bestowed well-being” (MacArthur). While “happy” describes mans’ natural reaction to positive events, “blessed” describes a state of contentment that finds its origin in God. Anyone can be happy; it takes God to be blessed!
It is fitting, then, that the first Beatitude blesses the “poor in spirit.” The phrase “poor in spirit” does not denote someone who’s down-in-the-mouth. Rather, it denotes the opposite of self sufficiency. The “poor in spirit” believer understands his utter bankruptcy before God—the hopelessness of his condition and neediness of God’s grace. In other words, he recognizes himself for who he is; and he realizes only God can fix the mess.
Funny thing: When we acknowledge ourselves as helpless and hopeless apart from God, we’re promised the keys to the kingdom! Heaven will not be populated by “self-made” saints. There is really no such thing. Instead, heaven will be peopled by those grateful souls who recognized their spiritual poverty and who trusted Christ for spiritual riches.
Poor in Spirit
(Matthew 5:1-3)
The ethic of Jesus is nowhere more clearly presented than in the lofty thoughts of the Sermon on the Mount. The sermon opens with a section known as the “Beatitudes,” a word which, taken from the Latin beatitudo, literally means a declaration of blessedness. Jesus, then, began His great sermon declaring the conditions of God’s blessing upon man.
The idea of the word blessed is more than the contemporary translation “happy.” The blessed man experiences “divinely-bestowed well-being” (MacArthur). While “happy” describes mans’ natural reaction to positive events, “blessed” describes a state of contentment that finds its origin in God. Anyone can be happy; it takes God to be blessed!
It is fitting, then, that the first Beatitude blesses the “poor in spirit.” The phrase “poor in spirit” does not denote someone who’s down-in-the-mouth. Rather, it denotes the opposite of self sufficiency. The “poor in spirit” believer understands his utter bankruptcy before God—the hopelessness of his condition and neediness of God’s grace. In other words, he recognizes himself for who he is; and he realizes only God can fix the mess.
Funny thing: When we acknowledge ourselves as helpless and hopeless apart from God, we’re promised the keys to the kingdom! Heaven will not be populated by “self-made” saints. There is really no such thing. Instead, heaven will be peopled by those grateful souls who recognized their spiritual poverty and who trusted Christ for spiritual riches.
The Sermon on the Mount:The Beatitudes – 2
Monday, October 19, 2009
Mourners
(Matthew 5:4)
Perhaps nothing is less glamorous than mourning. The very word conjures images of reddened, swollen eyes; tear-stained cheeks; and baleful wailing. In the ancient Near East, mourning was considered an art form; and professional mourners were hired to heighten the despair at funerals. Such is still practiced in the Middle East today. (Before you weep along with the shrieking Palestinians, you would do well to realize that they’re being paid good money for their performance. They’re weeping all the way to the bank!)
The mourning of which Jesus spoke was not such perfected public display. Rather, He spoke of a deep, heart-felt sorrow over personal sin. Such soul-searching may manifest in weeping; but it certainly involved genuine grief over personal sinfulness. Mourning as defined by Jesus should be common practice in Bible-believing churches.
The old-time Methodist church knew something about mourning, and they even reflected the practice in their church furnishing. Often, toward the front of the church, one could see little wooden benches. These were provided for “mourners” who, at the close of the service, would find a spot on one of the benches and would take time to grieve over their sin. Sometimes people tarried at the mourner’s bench for a long time.
It’s too bad that the contemporary church falls all over itself assuring people that God wants them to be happy. That isn’t always the case. Sometimes, God wants us to mourn over personal sinfulness. And mourn we should!
Mourners
(Matthew 5:4)
Perhaps nothing is less glamorous than mourning. The very word conjures images of reddened, swollen eyes; tear-stained cheeks; and baleful wailing. In the ancient Near East, mourning was considered an art form; and professional mourners were hired to heighten the despair at funerals. Such is still practiced in the Middle East today. (Before you weep along with the shrieking Palestinians, you would do well to realize that they’re being paid good money for their performance. They’re weeping all the way to the bank!)
The mourning of which Jesus spoke was not such perfected public display. Rather, He spoke of a deep, heart-felt sorrow over personal sin. Such soul-searching may manifest in weeping; but it certainly involved genuine grief over personal sinfulness. Mourning as defined by Jesus should be common practice in Bible-believing churches.
The old-time Methodist church knew something about mourning, and they even reflected the practice in their church furnishing. Often, toward the front of the church, one could see little wooden benches. These were provided for “mourners” who, at the close of the service, would find a spot on one of the benches and would take time to grieve over their sin. Sometimes people tarried at the mourner’s bench for a long time.
It’s too bad that the contemporary church falls all over itself assuring people that God wants them to be happy. That isn’t always the case. Sometimes, God wants us to mourn over personal sinfulness. And mourn we should!
The Sermon on the Mount:The Beatitudes – 3
Tuesday, October 20, 2009
The Meek
(Matthew 5:5)
I have often described our day as the “age of rage.” It seems that many people live right on the edge of out-of-control anger. Too many times good behavior gives way to passion-driven outrage, frequently directed a strangers under the slightest provocation. “He who yells loudest wins!” seems to be the rule of life for many in our day.
Jesus never extolled abrupt, obnoxious behavior driven by the heat of passion. Though the world lionizes brash, rude, and arrogant individuals, the Lord condemns such behavior. The ideas of “scratching your way to the top” or “climbing over others on your way up” is foreign to genuine Christianity. In fact, Jesus warned, “the first shall be last” (Mt. 19:30).
Who will be the real winners in the end? Jesus answered that question simply and succinctly: The meek. Meek people are not weak, whipped-puppy people. Meek people are those who know how to control themselves—their tongues, their anger, their emotions, their passions. Meek people often possess great force of personality and tremendous personal authority. Consider Moses, for example. He was a man of strong character, dominant personality, and high leadership responsibility. Yet, he is described as the meekest of men (Num. 12:3).
Meekness betrays itself in self-control, personal restraint, and measured responses. And, while the meek may not make it to the top of the corporate ladder by imitating Donald Trump, Jesus promised they will do far better: They will inherit the earth!
The Meek
(Matthew 5:5)
I have often described our day as the “age of rage.” It seems that many people live right on the edge of out-of-control anger. Too many times good behavior gives way to passion-driven outrage, frequently directed a strangers under the slightest provocation. “He who yells loudest wins!” seems to be the rule of life for many in our day.
Jesus never extolled abrupt, obnoxious behavior driven by the heat of passion. Though the world lionizes brash, rude, and arrogant individuals, the Lord condemns such behavior. The ideas of “scratching your way to the top” or “climbing over others on your way up” is foreign to genuine Christianity. In fact, Jesus warned, “the first shall be last” (Mt. 19:30).
Who will be the real winners in the end? Jesus answered that question simply and succinctly: The meek. Meek people are not weak, whipped-puppy people. Meek people are those who know how to control themselves—their tongues, their anger, their emotions, their passions. Meek people often possess great force of personality and tremendous personal authority. Consider Moses, for example. He was a man of strong character, dominant personality, and high leadership responsibility. Yet, he is described as the meekest of men (Num. 12:3).
Meekness betrays itself in self-control, personal restraint, and measured responses. And, while the meek may not make it to the top of the corporate ladder by imitating Donald Trump, Jesus promised they will do far better: They will inherit the earth!
The Sermon on the Mount:The Beatitudes – 4
Wednesday, October 21, 2009
Hunger and Thirst
(Matthew 5:6)
Our hearts go out to folks that don’t have resources to provide for the basic necessities of life. While this is never true in America, it is a sad reality for citizens of impoverished, third world countries. Hunger and thirst are dilemma’s faced daily by millions worldwide. When we think of hunger and thirst, we don’t typically classify them as positive conditions.
Jesus, however, used these typically negative concepts to teach an important spiritual reality. Just as the body hungers for food and thirsts for water, so should the spirit of man yearn for righteousness. Just as hunger and thirst are conditions that require continual attention, so is man’s need for righteousness. And, just as hunger and thirst drive men to seek food and water, so should our lack of righteousness motivate us to find it.
In an increasingly secular society, material needs tend to captivate our attention while spiritual needs go unmet. Unfortunately, our society has failed to see the connection between the two. When righteousness is the chief concern, material prosperity takes care of itself (Matthew 6:33). Where materialism reigns supreme, prosperity eventually collapses—unable to bear up under the increasing burden of fraud and corruption. One need only examine America’s current economic crisis—and the events which brought it about—to verify this truth.
The good news is that those who “hunger and thirst after righteousness” will not be disappointed. There is no limit to God’s grace for the hungering and thirsting soul!
Hunger and Thirst
(Matthew 5:6)
Our hearts go out to folks that don’t have resources to provide for the basic necessities of life. While this is never true in America, it is a sad reality for citizens of impoverished, third world countries. Hunger and thirst are dilemma’s faced daily by millions worldwide. When we think of hunger and thirst, we don’t typically classify them as positive conditions.
Jesus, however, used these typically negative concepts to teach an important spiritual reality. Just as the body hungers for food and thirsts for water, so should the spirit of man yearn for righteousness. Just as hunger and thirst are conditions that require continual attention, so is man’s need for righteousness. And, just as hunger and thirst drive men to seek food and water, so should our lack of righteousness motivate us to find it.
In an increasingly secular society, material needs tend to captivate our attention while spiritual needs go unmet. Unfortunately, our society has failed to see the connection between the two. When righteousness is the chief concern, material prosperity takes care of itself (Matthew 6:33). Where materialism reigns supreme, prosperity eventually collapses—unable to bear up under the increasing burden of fraud and corruption. One need only examine America’s current economic crisis—and the events which brought it about—to verify this truth.
The good news is that those who “hunger and thirst after righteousness” will not be disappointed. There is no limit to God’s grace for the hungering and thirsting soul!
The Sermon on the Mount:The Beatitudes – 5
Thursday, October 22, 2009
The Merciful
(Matthew 5:7)
The Psalms repeatedly refer to God as a God of “tender mercies.” Throughout the Bible God’s character is described as merciful. It is no wonder, then, that God would expect the same from His people. God not only expects mercy; He rewards it. Those who exhibit mercy will find mercy when they need it the most.
Mercy differs significantly from grace. Mercy is God’s withholding something we rightly deserve while grace is God’s giving us something we don’t deserve. In our self-aggrandizing, narcissistic world, these concepts easily confuse folks. In mercy God withholds the punishment we rightly deserve. In other words, we are not worthy of God’s goodness—only His wrath. In grace God extends His goodness to me even though I don’t deserve it.
Everyone needs mercy—from God and others. We’re too quick to judge the actions and even the motives of others. We’re too quick to condemn and too reticent to forgive. That’s too bad, because our receiving mercy depends upon our extending it. Jesus emphasized this truth in His teaching on forgiveness. Read Matthew 18:21-35 and examine your own attitudes.
How can I be assured that I will experience God’s mercy? Today’s Beatitude teaches that when I extend mercy to others, I bank it for myself. In other words, when I’ve been wronged, my first impulse should be to forgive. When it is within my power to exact painful judgment on someone, I should choose the more merciful route. In short I should “do justly,” but “love mercy” (Micah 6:8).
The Merciful
(Matthew 5:7)
The Psalms repeatedly refer to God as a God of “tender mercies.” Throughout the Bible God’s character is described as merciful. It is no wonder, then, that God would expect the same from His people. God not only expects mercy; He rewards it. Those who exhibit mercy will find mercy when they need it the most.
Mercy differs significantly from grace. Mercy is God’s withholding something we rightly deserve while grace is God’s giving us something we don’t deserve. In our self-aggrandizing, narcissistic world, these concepts easily confuse folks. In mercy God withholds the punishment we rightly deserve. In other words, we are not worthy of God’s goodness—only His wrath. In grace God extends His goodness to me even though I don’t deserve it.
Everyone needs mercy—from God and others. We’re too quick to judge the actions and even the motives of others. We’re too quick to condemn and too reticent to forgive. That’s too bad, because our receiving mercy depends upon our extending it. Jesus emphasized this truth in His teaching on forgiveness. Read Matthew 18:21-35 and examine your own attitudes.
How can I be assured that I will experience God’s mercy? Today’s Beatitude teaches that when I extend mercy to others, I bank it for myself. In other words, when I’ve been wronged, my first impulse should be to forgive. When it is within my power to exact painful judgment on someone, I should choose the more merciful route. In short I should “do justly,” but “love mercy” (Micah 6:8).
The Sermon on the Mount:The Beatitudes – 6
Friday, October 23, 2009
Purity
(Matthew 5:8)
We live in an impure world. Both visual and verbal corruption assault our senses on a daily basis. Sadly, Christians have become jaded to wickedness—both tolerating it as an inescapable conclusion and sometimes reveling in it as a so-called “Christian liberty.” Many churches mirror their expectations to community morality in order to attract larger crowds of complacent sinners. As community expectations diminish, such churches get swept along with the tide.
God has set the standard and it has never changed: heart purity. Purity, mind you, is more than outward conformance to community standards. Purity always speaks of inner holiness—the true you. One can easily look the part without really being the part. Genuine purity resides in the heart and demonstrates its presence in the life. Those who merely look the part have taken a dismal shortcut known as hypocrisy.
Only the “pure in heart” shall “see God.” How can one be certain he’s pure enough? Well, in and of yourself you will never meet God’s standard of perfect purity. That’s why Christ was born, lived a sinless life, and died as a sacrifice on Calvary’s cross—to make up for my irreconcilable lack of purity and yours too.
Heart purity, therefore, comes by personal faith in Christ’s work on the cross. In fact, all the righteousness of Christ is imputed to my record once I believe (Rom. 4:1-8). That’s the heart purity we all need, and faith is the only way to get it.
Purity
(Matthew 5:8)
We live in an impure world. Both visual and verbal corruption assault our senses on a daily basis. Sadly, Christians have become jaded to wickedness—both tolerating it as an inescapable conclusion and sometimes reveling in it as a so-called “Christian liberty.” Many churches mirror their expectations to community morality in order to attract larger crowds of complacent sinners. As community expectations diminish, such churches get swept along with the tide.
God has set the standard and it has never changed: heart purity. Purity, mind you, is more than outward conformance to community standards. Purity always speaks of inner holiness—the true you. One can easily look the part without really being the part. Genuine purity resides in the heart and demonstrates its presence in the life. Those who merely look the part have taken a dismal shortcut known as hypocrisy.
Only the “pure in heart” shall “see God.” How can one be certain he’s pure enough? Well, in and of yourself you will never meet God’s standard of perfect purity. That’s why Christ was born, lived a sinless life, and died as a sacrifice on Calvary’s cross—to make up for my irreconcilable lack of purity and yours too.
Heart purity, therefore, comes by personal faith in Christ’s work on the cross. In fact, all the righteousness of Christ is imputed to my record once I believe (Rom. 4:1-8). That’s the heart purity we all need, and faith is the only way to get it.
The Sermon on the Mount:The Beatitudes – 7
Saturday, October 24, 2009
Peace Prize
(matthew 5:9)
Our world is in a continual state of conflict and unrest. Where contentions have not yet come to bloodshed, the war of words demonstrates the hostility that lies just beneath the surface of a tenuous peace. One need only look at the current situation in the Middle East to find ample illustration of shaky peace brokered by sinful men.
Peacemaking, it seems, is of utmost importance. And those who successfully reconcile opposing forces should be our heroes. The Nobel Peace Prize is issued annually by Europe’s elite as recognition of those who seek to broker lasting peace among the nations. This year’s winner, however, has left many wondering about the legitimacy of both the judges and the prize itself.
In his brief political tenure, Mr. Obama has succeeded at one thing: talking. His list of significant accomplishments for the cause of peace is not only short; it is non existent. Even the fawning media admitted their surprise, stating that the prize must have been awarded for Mr. Obama’s “form and tone” rather than for substantive accomplishment.
The peacemakers of whom Jesus spoke are more than big talkers. Jesus expects His disciples to be active agents of peace with a steadily growing list of accomplishments. Peacemakers don’t just talk peace; they make it. How?—by mitigating conflict through Biblical principles, by teaching unconditional forgiveness, and by imitating the example set by Jesus Himself. Peace is not accomplished by talk alone. Peace comes as the Prince of Peace reigns supreme in individual lives.
Peace Prize
(matthew 5:9)
Our world is in a continual state of conflict and unrest. Where contentions have not yet come to bloodshed, the war of words demonstrates the hostility that lies just beneath the surface of a tenuous peace. One need only look at the current situation in the Middle East to find ample illustration of shaky peace brokered by sinful men.
Peacemaking, it seems, is of utmost importance. And those who successfully reconcile opposing forces should be our heroes. The Nobel Peace Prize is issued annually by Europe’s elite as recognition of those who seek to broker lasting peace among the nations. This year’s winner, however, has left many wondering about the legitimacy of both the judges and the prize itself.
In his brief political tenure, Mr. Obama has succeeded at one thing: talking. His list of significant accomplishments for the cause of peace is not only short; it is non existent. Even the fawning media admitted their surprise, stating that the prize must have been awarded for Mr. Obama’s “form and tone” rather than for substantive accomplishment.
The peacemakers of whom Jesus spoke are more than big talkers. Jesus expects His disciples to be active agents of peace with a steadily growing list of accomplishments. Peacemakers don’t just talk peace; they make it. How?—by mitigating conflict through Biblical principles, by teaching unconditional forgiveness, and by imitating the example set by Jesus Himself. Peace is not accomplished by talk alone. Peace comes as the Prince of Peace reigns supreme in individual lives.
Tuesday, October 13, 2009
The Psalmist Sings:Psalm 19
Sunday, October 11, 2009
Nature’s Language
The word nature in reference to God’s creation has unfortunately acquired a meaning separate from God. The modern “tree-hugger” views “mother nature” as a pagan goddess, complete with a theology: evolution. Christians, of course, reject such notions. Nature properly understood, however, should be delight of every believer.
While in Christian high school, I took several art courses. Though not particularly gifted as an artist, I did learn methods of detailed observation. The teacher’s motto, emblazoned across the front of the classroom was, “Train Your Eyes to See What God has Created.” That admonition has stayed with me down through the years, reminding me to pause to smell the roses along life’s pathway.
Doubtless the Psalmist would have concurred with the classroom motto. David, an outdoorsman and poet, understood that the created order is not only beautiful; but it speaks to us of God as well. In fact, David argues that the testimony of God in His creation speaks to man in a universal language (3). Regardless of his culture, education, or religious training, man can know something of God through His creation.
As compelling as is creation, however, observation of God in nature is not enough to save the soul. Salvation requires a more advanced revelation of God: His Word (7). When believers mesh their appreciation of God’s created handiwork with the revelation of God’s person in Scripture, the majesty of God begins to unfold like never before!
Nature’s Language
The word nature in reference to God’s creation has unfortunately acquired a meaning separate from God. The modern “tree-hugger” views “mother nature” as a pagan goddess, complete with a theology: evolution. Christians, of course, reject such notions. Nature properly understood, however, should be delight of every believer.
While in Christian high school, I took several art courses. Though not particularly gifted as an artist, I did learn methods of detailed observation. The teacher’s motto, emblazoned across the front of the classroom was, “Train Your Eyes to See What God has Created.” That admonition has stayed with me down through the years, reminding me to pause to smell the roses along life’s pathway.
Doubtless the Psalmist would have concurred with the classroom motto. David, an outdoorsman and poet, understood that the created order is not only beautiful; but it speaks to us of God as well. In fact, David argues that the testimony of God in His creation speaks to man in a universal language (3). Regardless of his culture, education, or religious training, man can know something of God through His creation.
As compelling as is creation, however, observation of God in nature is not enough to save the soul. Salvation requires a more advanced revelation of God: His Word (7). When believers mesh their appreciation of God’s created handiwork with the revelation of God’s person in Scripture, the majesty of God begins to unfold like never before!
The Psalmist Sings:Psalm 23
Monday, October 12, 2009
A Hymn to the Shepherd
No Old Testament portion of Scripture is more well-known than Psalm 23. The epic words of this all-time greatest classic of literature touch each generation anew with comfort and hope. And, though our society is far removed from the agrarian culture of Palestine, somehow the motif of faithful shepherd and his straying sheep continues to speak to us today. Who can seriously question the timelessness of God’s Word?
As with any familiar Scripture, there is a danger in reading it too quickly—allowing familiarity to blind us to its more subtle truths. I suggest, therefore, that one read it several times with a different “view” each time. First, read the Psalm with a view to discovering how it presents God. Obviously, it begins with God as “Shepherd.” Now read it through, noting the attributes of the shepherd emphasized by the Psalmist. You should end up with a fairly long list.
Next, read the Psalm with a view of the needy sheep in mind. Discover what the sheep require of the shepherd. Think about the characteristics of sheep that make them such dependent animals. As you read the Psalm with this view, remember that God has described us as sheep. (This could be a humbling experience).
Lastly, read the Psalm with a view of uncovering the various enemies of the sheep; and see how the Shepherd addresses each one. As you read, of course, you can apply your discoveries to the need of your heart at this moment. Having done so, you will find this timeless classic poignantly applicable to your life today!
A Hymn to the Shepherd
No Old Testament portion of Scripture is more well-known than Psalm 23. The epic words of this all-time greatest classic of literature touch each generation anew with comfort and hope. And, though our society is far removed from the agrarian culture of Palestine, somehow the motif of faithful shepherd and his straying sheep continues to speak to us today. Who can seriously question the timelessness of God’s Word?
As with any familiar Scripture, there is a danger in reading it too quickly—allowing familiarity to blind us to its more subtle truths. I suggest, therefore, that one read it several times with a different “view” each time. First, read the Psalm with a view to discovering how it presents God. Obviously, it begins with God as “Shepherd.” Now read it through, noting the attributes of the shepherd emphasized by the Psalmist. You should end up with a fairly long list.
Next, read the Psalm with a view of the needy sheep in mind. Discover what the sheep require of the shepherd. Think about the characteristics of sheep that make them such dependent animals. As you read the Psalm with this view, remember that God has described us as sheep. (This could be a humbling experience).
Lastly, read the Psalm with a view of uncovering the various enemies of the sheep; and see how the Shepherd addresses each one. As you read, of course, you can apply your discoveries to the need of your heart at this moment. Having done so, you will find this timeless classic poignantly applicable to your life today!
The Psalmist Sings:Psalm 24
Tuesday, October 13, 2009
The King of Glory
It is entirely appropriate that the Shepherd’s Psalm, Psalm 23, be followed by a psalm extolling the King of Glory. God is an effective Shepherd of His flock because He is the King of Glory. No human shepherd (or “under-shepherd” as in the case of the New Testament pastor) can meet needs as can the heavenly Shepherd, the King of Glory.
In Psalm 24, David sings of God’s right to rule. He is, after all, the Creator—with every right over His creation (1, 2). Folks who declare their independence from God would do well to realize that He will have the final say. One may live like there is no God; but he can’t die like that. Death reveals God’s right and authority to the most ardent atheist.
David also declares God’s right to set the standard (3-6). Note, if you will, that God’s standard for man involves “clean hands” and a “pure heart” (4). Realistically, no one can meet God’s perfect standard in his own strength. Christ, the New Testament declares, has met God’s standard for us—He lived a sinless life. He also paid the penalty for our sins—He died as a blood sacrifice on our behalf.
It’s popular today for folks to “make their own way” to God. Contemporary theology, awash with existentialist thought, emphasizes the sincerity of the individual. That’s too bad, because God—and God alone—has the right to set the standards. And He has done so: The King of Glory demands perfection. But He has also provided perfection—in Christ.
The King of Glory
It is entirely appropriate that the Shepherd’s Psalm, Psalm 23, be followed by a psalm extolling the King of Glory. God is an effective Shepherd of His flock because He is the King of Glory. No human shepherd (or “under-shepherd” as in the case of the New Testament pastor) can meet needs as can the heavenly Shepherd, the King of Glory.
In Psalm 24, David sings of God’s right to rule. He is, after all, the Creator—with every right over His creation (1, 2). Folks who declare their independence from God would do well to realize that He will have the final say. One may live like there is no God; but he can’t die like that. Death reveals God’s right and authority to the most ardent atheist.
David also declares God’s right to set the standard (3-6). Note, if you will, that God’s standard for man involves “clean hands” and a “pure heart” (4). Realistically, no one can meet God’s perfect standard in his own strength. Christ, the New Testament declares, has met God’s standard for us—He lived a sinless life. He also paid the penalty for our sins—He died as a blood sacrifice on our behalf.
It’s popular today for folks to “make their own way” to God. Contemporary theology, awash with existentialist thought, emphasizes the sincerity of the individual. That’s too bad, because God—and God alone—has the right to set the standards. And He has done so: The King of Glory demands perfection. But He has also provided perfection—in Christ.
The Psalmist Sings:Psalm 25
Wednesday, October 14, 2009
Remember Not
An old Gospel song talks about God’s placing our sins in the “sea of His forgetfulness.” While the sentiment is good, the theology is a little shaky. Technically, God doesn’t “forget.” When we forget something, it is due to the weakness of our capacity for memory. God knows no such weakness. The sentiment, however, is correct in that God chooses not to remember our sins. In other words, once we have made confession to God (I John 1:9), our sins are forgiven—and He remembers them against us no more (Heb. 8:12; 10:17).
Along these lines, David prayed an interesting prayer (7).
Remember not the sins of my youth…remember thou me for they goodness sake…
You see, David did not pray for God to forget; he prayed that God would choose not to remember certain things. All of us have things in our past known only to ourselves and to God. And God is willing not to remember them if we confess them and make them right.
Once God chooses not to remember certain things about us, it’s best that we do likewise. Since no one can rewrite the past, and since God chooses not to remember sins that are confessed; there is no point in agonizing over events we can not change. God’s mercy and grace are generous (10, 11); and we must accept His forgiveness and go on living for Him. Remember, doing wrong in the past should not interfere with doing right in the present. Be like God—choose not to remember!
Remember Not
An old Gospel song talks about God’s placing our sins in the “sea of His forgetfulness.” While the sentiment is good, the theology is a little shaky. Technically, God doesn’t “forget.” When we forget something, it is due to the weakness of our capacity for memory. God knows no such weakness. The sentiment, however, is correct in that God chooses not to remember our sins. In other words, once we have made confession to God (I John 1:9), our sins are forgiven—and He remembers them against us no more (Heb. 8:12; 10:17).
Along these lines, David prayed an interesting prayer (7).
Remember not the sins of my youth…remember thou me for they goodness sake…
You see, David did not pray for God to forget; he prayed that God would choose not to remember certain things. All of us have things in our past known only to ourselves and to God. And God is willing not to remember them if we confess them and make them right.
Once God chooses not to remember certain things about us, it’s best that we do likewise. Since no one can rewrite the past, and since God chooses not to remember sins that are confessed; there is no point in agonizing over events we can not change. God’s mercy and grace are generous (10, 11); and we must accept His forgiveness and go on living for Him. Remember, doing wrong in the past should not interfere with doing right in the present. Be like God—choose not to remember!
The Psalmist Sings:Psalm 31
Thursday, October 15, 2009
My Times—God’s Hands
Throughout his frequently turbulent life, David maintained unshakable confidence in God. In fact, David testified that God knew him intimately “in adversities” (7). And it was certainly “in adversities” that David came to trust—and to know—God.
Sometimes David had trouble with people. He felt the heat of King Saul’s anger and depression. His spirit died as his son Absalom rose up in rebellion. He blushed in shame when Nathan confronted him with his own sinful escapade. Yes, David knew troubled relationships. He had difficulties with people sometimes; and so do we.
It appears from the Psalm before us that David was especially grieved with unrelenting slander that had been leveled against him by his enemies. Apparently the office of King had not inoculated him against the sting of criticism and gossip (11-13). As a tender soul, David took to heart the things others were saying about him.
How did David respond to “slander?” Did he plaster self-defense all over his facebook page? The simple answer is “no!” In the midst of unjust accusation, vicious gossip, and filthy slander, David trusted God (14). Ultimately, he acknowledged to God, “My times are in thy hand.” In other words, David knew that every circumstance—even unkind words and unsubstantiated gossip—were under God’s control. Mark this carefully: God is not the author of such sin. He is, however, aware of it; and He sovereignly works all things according to his will. How should you respond when unjustly accused and slandered? Trust God, believing He will work it all out.
My Times—God’s Hands
Throughout his frequently turbulent life, David maintained unshakable confidence in God. In fact, David testified that God knew him intimately “in adversities” (7). And it was certainly “in adversities” that David came to trust—and to know—God.
Sometimes David had trouble with people. He felt the heat of King Saul’s anger and depression. His spirit died as his son Absalom rose up in rebellion. He blushed in shame when Nathan confronted him with his own sinful escapade. Yes, David knew troubled relationships. He had difficulties with people sometimes; and so do we.
It appears from the Psalm before us that David was especially grieved with unrelenting slander that had been leveled against him by his enemies. Apparently the office of King had not inoculated him against the sting of criticism and gossip (11-13). As a tender soul, David took to heart the things others were saying about him.
How did David respond to “slander?” Did he plaster self-defense all over his facebook page? The simple answer is “no!” In the midst of unjust accusation, vicious gossip, and filthy slander, David trusted God (14). Ultimately, he acknowledged to God, “My times are in thy hand.” In other words, David knew that every circumstance—even unkind words and unsubstantiated gossip—were under God’s control. Mark this carefully: God is not the author of such sin. He is, however, aware of it; and He sovereignly works all things according to his will. How should you respond when unjustly accused and slandered? Trust God, believing He will work it all out.
The Psalmist Sings Psalm 32
Friday, October 16, 2009
GPS
Kelli bought me a Global Positioning System for Father’s Day. Frankly, I don’t know what I ever did without it—I didn’t know where I was back then either! It has really come in handy—for both out-of-town travel and visitation in Hendricks County. I couldn’t be happier with it. And, I’ve learned by experience to trust it.
Being naturally suspicious of technology, there were times early on when I second-guessed the system. I thought I had a better sense of direction than the satellite, and—after all—I’d been there a time or two before! To make several long stories short, the GPS had a better idea of my position in relation to my destination than I did! And even though it sometimes directs me against my natural inclination, I’ve learned to follow its lead.
God told David essentially the same thing: “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (8). In our modern parlance, God was David’s GPS—God Positioning System, if you will. God has promised to “guide” us with His “eye.” Think about it: The satellite finds my position, considers my destination, and charts my course. God does all of that—and more!
God guides us with His “eye,” an eye that sees everything—every potential danger, every road block, every detour. He not only tells the way, but He teaches it (8). He is more than a high-tech, talking map; He’s my faithful Friend and Guide. He doesn’t just tell me which way to go; He goes with me—instructing and encouraging all the way. And, like my new GPS, I’ve learned that I can trust Him implicitly!
GPS
Kelli bought me a Global Positioning System for Father’s Day. Frankly, I don’t know what I ever did without it—I didn’t know where I was back then either! It has really come in handy—for both out-of-town travel and visitation in Hendricks County. I couldn’t be happier with it. And, I’ve learned by experience to trust it.
Being naturally suspicious of technology, there were times early on when I second-guessed the system. I thought I had a better sense of direction than the satellite, and—after all—I’d been there a time or two before! To make several long stories short, the GPS had a better idea of my position in relation to my destination than I did! And even though it sometimes directs me against my natural inclination, I’ve learned to follow its lead.
God told David essentially the same thing: “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (8). In our modern parlance, God was David’s GPS—God Positioning System, if you will. God has promised to “guide” us with His “eye.” Think about it: The satellite finds my position, considers my destination, and charts my course. God does all of that—and more!
God guides us with His “eye,” an eye that sees everything—every potential danger, every road block, every detour. He not only tells the way, but He teaches it (8). He is more than a high-tech, talking map; He’s my faithful Friend and Guide. He doesn’t just tell me which way to go; He goes with me—instructing and encouraging all the way. And, like my new GPS, I’ve learned that I can trust Him implicitly!
The Psalmist Sings:Psalm 34
Saturday, October 17, 2009
A Poor Man’s Cry
God’s help in trying times is the theme of many of the psalms. The multiple troubles of David provided a backdrop for these psalms, and the Holy Spirit provided the words—expressed through the oft heavy heart of the psalmist. Psalm 34 is a testimony song of God’s delivering David from yet another difficult situation.
Running from Saul and fearing for his life, David made the unwise decision to seek refuge among the Philistines—his arch enemies. (Read the entire story in I Sam. 21:10-15.) They recognized him and brought him before the pagan king. In a last ditch effort to escape, David pretended to be crazy. David’s indignity was an affront to the heathen king, and he ordered David out of his presence. Thus, David fled once again.
David was well aware that his “acting” could not have succeeded apart from God. And, though some feel David’s deportment demonstrated a lack of faith, David ultimately had the good sense to credit the Lord with his escape. Verse 6 sums up David’s feelings about the unfortunate incident:
This poor man cried, and the Lord heard him, and saved him out of all his troubles.
In this simple verse we see (a) the condition of the man—“poor,” (b) the cry of the heart, (c) the compassion of the Lord—“heard,” and (d) the completeness of deliverance—“all.” Perhaps we would do well to reference this simple verse when our less-than-intelligent actions get us into a tight spot!
A Poor Man’s Cry
God’s help in trying times is the theme of many of the psalms. The multiple troubles of David provided a backdrop for these psalms, and the Holy Spirit provided the words—expressed through the oft heavy heart of the psalmist. Psalm 34 is a testimony song of God’s delivering David from yet another difficult situation.
Running from Saul and fearing for his life, David made the unwise decision to seek refuge among the Philistines—his arch enemies. (Read the entire story in I Sam. 21:10-15.) They recognized him and brought him before the pagan king. In a last ditch effort to escape, David pretended to be crazy. David’s indignity was an affront to the heathen king, and he ordered David out of his presence. Thus, David fled once again.
David was well aware that his “acting” could not have succeeded apart from God. And, though some feel David’s deportment demonstrated a lack of faith, David ultimately had the good sense to credit the Lord with his escape. Verse 6 sums up David’s feelings about the unfortunate incident:
This poor man cried, and the Lord heard him, and saved him out of all his troubles.
In this simple verse we see (a) the condition of the man—“poor,” (b) the cry of the heart, (c) the compassion of the Lord—“heard,” and (d) the completeness of deliverance—“all.” Perhaps we would do well to reference this simple verse when our less-than-intelligent actions get us into a tight spot!
Thursday, October 1, 2009
Meditations in the Eighteenth Psalm - 1
Sunday, October 4, 2009
Youthful Passion for God
(Psalm 18:1-6)
Most Bibles include an introduction preceding some of the Psalms. Sometimes the introduction identifies the penman; on other occasions the introduction includes instruction to choir leaders or musicians. In Psalm 18’s lengthy introduction, we’re told of the circumstances surrounding the penning of the Psalm—David’s fleeing before the threatening King Saul. (Always read the introductions to the Psalms. We believe they are inspired and authoritative.)
According to the introduction, Psalm 18 was penned by David “in the day that the Lord delivered him…from the hand of Saul.” In other words, David was fairly young when he penned these insightful words.
Sometimes we don’t give young people enough credit for their walk with the Lord. While it is true that many are preoccupied with the frivolous things of the world, others—perhaps the minority—engage their efforts in a serious relationship with Christ. Without a doubt, David numbered among these. In fact, his youthful description of his personal relationship with the Lord reveals both intimacy of experience and depth of theological knowledge.
Consider verse 2 as an example. David viewed God using at least seven very descriptive terms: rock, fortress, deliverer, strength, buckler, horn, and high tower. How did David know so much about God at a relatively early age? Simple: David built a relationship with the Lord from childhood. And, as he faced challenges unique for a young man, he built upon his experiences with God by trusting Him fully. By and large, David’s success in life is traceable to his early passion for God. Whether early or not-so-early, it’s never too late to develop a passion for Christ!
Youthful Passion for God
(Psalm 18:1-6)
Most Bibles include an introduction preceding some of the Psalms. Sometimes the introduction identifies the penman; on other occasions the introduction includes instruction to choir leaders or musicians. In Psalm 18’s lengthy introduction, we’re told of the circumstances surrounding the penning of the Psalm—David’s fleeing before the threatening King Saul. (Always read the introductions to the Psalms. We believe they are inspired and authoritative.)
According to the introduction, Psalm 18 was penned by David “in the day that the Lord delivered him…from the hand of Saul.” In other words, David was fairly young when he penned these insightful words.
Sometimes we don’t give young people enough credit for their walk with the Lord. While it is true that many are preoccupied with the frivolous things of the world, others—perhaps the minority—engage their efforts in a serious relationship with Christ. Without a doubt, David numbered among these. In fact, his youthful description of his personal relationship with the Lord reveals both intimacy of experience and depth of theological knowledge.
Consider verse 2 as an example. David viewed God using at least seven very descriptive terms: rock, fortress, deliverer, strength, buckler, horn, and high tower. How did David know so much about God at a relatively early age? Simple: David built a relationship with the Lord from childhood. And, as he faced challenges unique for a young man, he built upon his experiences with God by trusting Him fully. By and large, David’s success in life is traceable to his early passion for God. Whether early or not-so-early, it’s never too late to develop a passion for Christ!
Meditations in the Eighteenth Psalm – 2
Monday, October 5, 2009
Seeing God in the Storm
(Psalm 18:7-15)
While today’s portion may certainly have reference to events of creation week or the catastrophic days of the flood, most commentators agree that, ultimately, David is describing a thunderstorm. Read the passage again, this time thinking about the high drama of nature unleashed in the fury of a storm. Surely David pictured the blackness of thunder heads sweeping from the Western Mediterranean, spreading dread shadows over the peaceful Judean hillsides. He recalled the nervousness of the sheep, the chill of the air, the first furtive bolts of lightening confined to the clouds. Then, almost without warning, he depicts the onslaught of the storm’s tumult—rain, wind, lightening, thunder—even hail! David had been there—and we have, too.
Perhaps most instructively, David attributes the thunderstorm to God’s sovereign presence. Meteorologists conjecture about high and low pressure systems clashing, and while scientific laws govern weather patterns, Christians must remember that God’s sovereignty governs everything. God is in the midst of every storm. God rides upon the wings of the wind (10).
David, then, took comfort in two great truths: First, that God is in complete control of every storm. His sovereignty is never shaken or surprised. When things seem to be swirling out of control, God’s hand is steadiest on the events of our lives. Secondly, the thunderstorm demonstrates the awesome power of God. Man may predict a storm; but he cannot prevent one. God alone has the power to conjure the storm, and God alone has the power to bring the calm!
Seeing God in the Storm
(Psalm 18:7-15)
While today’s portion may certainly have reference to events of creation week or the catastrophic days of the flood, most commentators agree that, ultimately, David is describing a thunderstorm. Read the passage again, this time thinking about the high drama of nature unleashed in the fury of a storm. Surely David pictured the blackness of thunder heads sweeping from the Western Mediterranean, spreading dread shadows over the peaceful Judean hillsides. He recalled the nervousness of the sheep, the chill of the air, the first furtive bolts of lightening confined to the clouds. Then, almost without warning, he depicts the onslaught of the storm’s tumult—rain, wind, lightening, thunder—even hail! David had been there—and we have, too.
Perhaps most instructively, David attributes the thunderstorm to God’s sovereign presence. Meteorologists conjecture about high and low pressure systems clashing, and while scientific laws govern weather patterns, Christians must remember that God’s sovereignty governs everything. God is in the midst of every storm. God rides upon the wings of the wind (10).
David, then, took comfort in two great truths: First, that God is in complete control of every storm. His sovereignty is never shaken or surprised. When things seem to be swirling out of control, God’s hand is steadiest on the events of our lives. Secondly, the thunderstorm demonstrates the awesome power of God. Man may predict a storm; but he cannot prevent one. God alone has the power to conjure the storm, and God alone has the power to bring the calm!
Meditations in the Eighteenth Psalm – 3
Tuesday, October 6, 2009
He and Me
(Psalm 18:16-24)
Scripture emphasizes both the sovereignty of God and the responsibility of man. For centuries theologians have sought in vain to reconcile the nuances between the two. Such nuances will remain, however, forever unfathomable because they are as deep as the person of God. Rather than argue one against the other, the reverent Bible scholar accepts both—along with his own limitations in reasoning out the deep things of God.
In verses 16-19, David praises God for acting in sovereignty on his behalf. He pictures God as rescuing him from drowning (16), delivering him from enemies (17), and helping him through trials (18). According to David, God not only rescued him; but God also brought him “into a large place,” a place of freedom and blessing. In all of these things, David appears to be the passive recipient of God’s gracious sovereignty.
In verses 20-24, however, the emphasis is different. Here, rather than representing himself as passive, David portrays himself as actively pursing God’s favor through obedience and personal righteousness. In other words, David recognizes that God’s sovereignty responds to man’s obedience (and disobedience, as the case may be). Does this mean that man can manipulate God? No! It does mean that man reaps what he sows and is responsible for his actions as well as their consequences—be they good or bad. You see, it’s not just He; and it’s not just me. Life is a He-me proposition—the details of which will require eternity to unfold.
He and Me
(Psalm 18:16-24)
Scripture emphasizes both the sovereignty of God and the responsibility of man. For centuries theologians have sought in vain to reconcile the nuances between the two. Such nuances will remain, however, forever unfathomable because they are as deep as the person of God. Rather than argue one against the other, the reverent Bible scholar accepts both—along with his own limitations in reasoning out the deep things of God.
In verses 16-19, David praises God for acting in sovereignty on his behalf. He pictures God as rescuing him from drowning (16), delivering him from enemies (17), and helping him through trials (18). According to David, God not only rescued him; but God also brought him “into a large place,” a place of freedom and blessing. In all of these things, David appears to be the passive recipient of God’s gracious sovereignty.
In verses 20-24, however, the emphasis is different. Here, rather than representing himself as passive, David portrays himself as actively pursing God’s favor through obedience and personal righteousness. In other words, David recognizes that God’s sovereignty responds to man’s obedience (and disobedience, as the case may be). Does this mean that man can manipulate God? No! It does mean that man reaps what he sows and is responsible for his actions as well as their consequences—be they good or bad. You see, it’s not just He; and it’s not just me. Life is a He-me proposition—the details of which will require eternity to unfold.
Meditations in the Eighteenth Psalm – 4
Wednesday, October 7, 2009
Sermon on the Mount in Psalms
(Psalm 18:25-29)
Most Christians are familiar with the law of sowing and reaping. The concept is Biblical, with examples and stated precepts appearing in both testaments. The most succinct statement of this law is found in Galatians 6:7—“Whatsoever a man soweth, that shall he also reap.” In essence, we reap a harvest in like kind with the things we sow into our lives.
David elaborated upon this principle in today’s Scripture passage. He stated that the merciful will experience mercy—very similar to Jesus’ teaching in the Sermon on the Mount (Mt. 5:7). Those who treat others uprightly, David said, will receive upright treatment from God (25)—very similar to Jesus teaching concerning those who “hunger and thirst after righteousness” being “filled” (Mt. 5:6). Those, David contends, who are pure can expect the same from God (26), again a very close teaching to Jesus words, “Blessed are the pure in heart, for they shall see God” (Mt. 5:8).
David’s “Sermon on the Mount” departs from Jesus’ in his final declaration: “with the froward thou wilt show thyself froward” (26). The word froward means “devious.” If one is devious or treacherous in his ways, the Lord will recompense him with his crookedness—the chickens will come home to roost!
Think about it: Whether positive traits that yield blessing or negative traits that yield a curse, we all sow seeds into our lives. Hopefully folks sow seeds of blessing; but, for some, the seeds of destruction eventually sprout into ruin. Be careful what you sow!
Sermon on the Mount in Psalms
(Psalm 18:25-29)
Most Christians are familiar with the law of sowing and reaping. The concept is Biblical, with examples and stated precepts appearing in both testaments. The most succinct statement of this law is found in Galatians 6:7—“Whatsoever a man soweth, that shall he also reap.” In essence, we reap a harvest in like kind with the things we sow into our lives.
David elaborated upon this principle in today’s Scripture passage. He stated that the merciful will experience mercy—very similar to Jesus’ teaching in the Sermon on the Mount (Mt. 5:7). Those who treat others uprightly, David said, will receive upright treatment from God (25)—very similar to Jesus teaching concerning those who “hunger and thirst after righteousness” being “filled” (Mt. 5:6). Those, David contends, who are pure can expect the same from God (26), again a very close teaching to Jesus words, “Blessed are the pure in heart, for they shall see God” (Mt. 5:8).
David’s “Sermon on the Mount” departs from Jesus’ in his final declaration: “with the froward thou wilt show thyself froward” (26). The word froward means “devious.” If one is devious or treacherous in his ways, the Lord will recompense him with his crookedness—the chickens will come home to roost!
Think about it: Whether positive traits that yield blessing or negative traits that yield a curse, we all sow seeds into our lives. Hopefully folks sow seeds of blessing; but, for some, the seeds of destruction eventually sprout into ruin. Be careful what you sow!
Meditations on the Eighteenth Psalm – 5
Thursday, October 8, 2009
The Perfections of God
(Psalm 18:30-34)
David never lost sight of the perfectness of God. Being far beyond the comprehension of man, God seems indescribable in human terms. While none could ever adequately describe the majesty of God’s person, human terms are helpful in understanding God’s character—particularly as He relates to His children.
David employed human terms to express his experience with God. In verse 30, he states that “the word of the Lord is tried”—in other words, God’s word is trustworthy. Those who lean upon it have never found it to fail. He also describes God as a “buckler,” a shield of defense for those under attack. In similar fashion, God is a “rock,” a place of shelter and immovable security (31).
Beyond ascribing human terms to describe God’s character, David demonstrates the practical influence God has on believers who trust in Him. God is the giver of strength when I am weak; and He secures my pathway (32). He enables me to climb through treacherous terrain to heights of glory (33). And He gives me more power than I need to fight battles effectively (34).
For David, God was not an impersonal force dimly viewed and vaguely described. No, for David God was a personal Companion, Helper, Guide, and Friend. You see, God’s character should translate into the practical experiences of His grace as we trust in Him (30). What’s the difference between our experiences and those of David? God hasn’t changed; but maybe it’s a difference in our trust. You see, David knew God because he trusted Him. By learning to trust God, we learn to know Him.
The Perfections of God
(Psalm 18:30-34)
David never lost sight of the perfectness of God. Being far beyond the comprehension of man, God seems indescribable in human terms. While none could ever adequately describe the majesty of God’s person, human terms are helpful in understanding God’s character—particularly as He relates to His children.
David employed human terms to express his experience with God. In verse 30, he states that “the word of the Lord is tried”—in other words, God’s word is trustworthy. Those who lean upon it have never found it to fail. He also describes God as a “buckler,” a shield of defense for those under attack. In similar fashion, God is a “rock,” a place of shelter and immovable security (31).
Beyond ascribing human terms to describe God’s character, David demonstrates the practical influence God has on believers who trust in Him. God is the giver of strength when I am weak; and He secures my pathway (32). He enables me to climb through treacherous terrain to heights of glory (33). And He gives me more power than I need to fight battles effectively (34).
For David, God was not an impersonal force dimly viewed and vaguely described. No, for David God was a personal Companion, Helper, Guide, and Friend. You see, God’s character should translate into the practical experiences of His grace as we trust in Him (30). What’s the difference between our experiences and those of David? God hasn’t changed; but maybe it’s a difference in our trust. You see, David knew God because he trusted Him. By learning to trust God, we learn to know Him.
Meditations in the Eighteenth Psalm – 6
Friday, October 9, 2009
Gentleness Hath Made Me Great
(Psalm 18:35-45)
The words of Psalm 18 explode from the heart of a young warrior! David knew what it was to trust God through defeat and to praise God in victory. He had his ups and downs, his wins and losses, his depressions and triumphs. But, through it all, David maintained the heart of a warrior.
Today’s portion expresses David’s warrior heart in no uncertain terms. He testifies of pursuing and wounding his enemies (37, 38). He speaks of the dust of the battlefield (42) and the submission of the vanquished (44). Yes, David had the heart of a warrior. And, even in gentler times, his warrior heart beat strongly just under his psalmist skin.
With such a heart for battle, it’s surprising that David did not ascribe his personal greatness to campaigns fought and won. Though others looked at the score sheet (and early compared it to that of King Saul), David knew greatness does not lie in bloodshed and death.
To what did David ascribe his own greatness? The answer is couched in verses dripping with battle imagery. Notice the last phrase of verse 35, “Thy gentleness hath made me great.” In essence David was saying, “Though I’ve fought and won many a battle; my stature is not determined by fighting. My stature is determined by gentleness.” David was a unique character—one with a “tough hide” and a “tender heart.” He knew when to fight; and he knew when to pray. He knew when to employ the sling; and he knew when to take up the quill. You see, it’s not the fight that makes a man great. It’s the ability—after the battle is done—to manifest the gentleness of God that determines a man’s true greatness.
Gentleness Hath Made Me Great
(Psalm 18:35-45)
The words of Psalm 18 explode from the heart of a young warrior! David knew what it was to trust God through defeat and to praise God in victory. He had his ups and downs, his wins and losses, his depressions and triumphs. But, through it all, David maintained the heart of a warrior.
Today’s portion expresses David’s warrior heart in no uncertain terms. He testifies of pursuing and wounding his enemies (37, 38). He speaks of the dust of the battlefield (42) and the submission of the vanquished (44). Yes, David had the heart of a warrior. And, even in gentler times, his warrior heart beat strongly just under his psalmist skin.
With such a heart for battle, it’s surprising that David did not ascribe his personal greatness to campaigns fought and won. Though others looked at the score sheet (and early compared it to that of King Saul), David knew greatness does not lie in bloodshed and death.
To what did David ascribe his own greatness? The answer is couched in verses dripping with battle imagery. Notice the last phrase of verse 35, “Thy gentleness hath made me great.” In essence David was saying, “Though I’ve fought and won many a battle; my stature is not determined by fighting. My stature is determined by gentleness.” David was a unique character—one with a “tough hide” and a “tender heart.” He knew when to fight; and he knew when to pray. He knew when to employ the sling; and he knew when to take up the quill. You see, it’s not the fight that makes a man great. It’s the ability—after the battle is done—to manifest the gentleness of God that determines a man’s true greatness.
Meditations in the Eighteenth Psalm – 7
Saturday, October 10, 2009
The Lord Liveth
(Psalm 18:46-50)
David concludes his warrior hymn with the triumphant words, “The Lord liveth!” Noting the progression of the Psalm, David has brought us through the battlefields and storms of life. He has explored the sovereignty of God as it relates to his personal experience. And he has learned something of gentleness along the way. In the last few verses he declares, “The Lord liveth!”
It is interesting to realize that David never doubted God. Whether faced with the most serious of challenges or stinging from the bitterest of defeats, David realized “the Lord liveth.” His faith did not depend upon God’s instantly working out difficult situations. His faith was not crushed when answers to prayer seemed delayed. Come what may, David ultimately believed “the Lord liveth.”
Not only did David maintain unshakable faith in God, but he also declared “and blessed be my Rock!” For David, God was not only alive, but He was always worthy of praise. It’s one thing to grudgingly acknowledge God’s existence; it’s entirely another to say “blessed be my Rock” when the battles and storms of life are raging. David did both.
The young warrior’s faith didn’t rest in instant deliverance or easy battles. It didn’t require smooth sailing and sunny skies. Quite to the contrary, David’s faith flourished in the dust of battle—under the clap of thunder! And even when things weren’t going his way he could say “the Lord liveth and blessed be my Rock!”
The Lord Liveth
(Psalm 18:46-50)
David concludes his warrior hymn with the triumphant words, “The Lord liveth!” Noting the progression of the Psalm, David has brought us through the battlefields and storms of life. He has explored the sovereignty of God as it relates to his personal experience. And he has learned something of gentleness along the way. In the last few verses he declares, “The Lord liveth!”
It is interesting to realize that David never doubted God. Whether faced with the most serious of challenges or stinging from the bitterest of defeats, David realized “the Lord liveth.” His faith did not depend upon God’s instantly working out difficult situations. His faith was not crushed when answers to prayer seemed delayed. Come what may, David ultimately believed “the Lord liveth.”
Not only did David maintain unshakable faith in God, but he also declared “and blessed be my Rock!” For David, God was not only alive, but He was always worthy of praise. It’s one thing to grudgingly acknowledge God’s existence; it’s entirely another to say “blessed be my Rock” when the battles and storms of life are raging. David did both.
The young warrior’s faith didn’t rest in instant deliverance or easy battles. It didn’t require smooth sailing and sunny skies. Quite to the contrary, David’s faith flourished in the dust of battle—under the clap of thunder! And even when things weren’t going his way he could say “the Lord liveth and blessed be my Rock!”
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