1 Praise the Lord. I will extol the Lord with all my heart in the council of the upright and in the assembly.
2 Great are the works of the Lord; they are pondered by all who delight in them.
3 Glorious and majestic are his deeds, and his righteousness endures forever.
4 He has caused his wonders to be remembered; the Lord is gracious and compassionate.
5 He provides food for those who fear him; he remembers his covenant forever.
6 He has shown his people the power of his works, giving them the lands of other nations.
7 The works of his hands are faithful and just; all his precepts are trustworthy.
8 They are steadfast for ever and ever, done in faithfulness and uprightness.
9 He provided redemption for his people; he ordained his covenant forever- holy and awesome is his name.
10 The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise.
Five Grains of Corn
Psalm 111:1-10
Sermon
by Allan J. Weenink
In the early days of New England, it came to be the custom to put five grains of corn beside each plate on Thanksgiving Day. Those five grains of corn were to recall the fast days of the Plymouth settlement when the early colonists were in such drastic and difficult circ*mstances. In the midst of starvation, food supplies had been so low that only five grains of corn were rationed to an individual at a time, from the common storehouse. But, with five grains of corn, there had been an heroic survival.
This symbol, used on Thanksgiving Day, was a startling reminder of memorable experiences under God’s guidance. They can be a reminder to us, of a great spiritual heritage. When you sit at table during this Thanksgiving season, imagine that alongside your plate there are five grains of corn. Bow your head in prayer. Say with the Psalmist of the 111th Psalm: "With all my heart will I praise the Lord." When we thank God with all our heart, then those five grains of corn should remind us of some of the deeper meanings of Thanksgiving.
I. The first grain should remind us of our complete dependence upon God. The Pilgrim fathers believed that God guided and controlled their lives and destinies and they commended themselves to his care and keeping. In their simple Calvinistic theology, it was always, "The Lord who gave and the Lord who took away." But always this, too ... "Blessed be the name of the Lord."
Their very first act at the end of the long sea voyage was the drawing up of the Mayflower Compact. It begins: "In the name of God, Amen." In its less than 200 words, we find embodied the whole American system of free government. And through it all runs a deep spiritual strain which recognizes the Sovereignty of God and their sense of his divine leadership.
The Pilgrims spelled God with capital letters. They worshiped, prayed and read his word regularly. They practiced his presence, emphasized his love and righteousness, and stood in awe of his judgment. That kind of faith and attitude enabled them to see the greatest of blessings even in the worst of adversities. "It is he that hath made us and not we ourselves," they said. They accepted the fact that all of life’s resources were provided by the providential hand of the Almighty. The poet’s words could easily be their words:
Back of the loaf is the snowy flour,
And back of the flour the mill,
And back of the mill the wheat and the shower,
The sun and the father’s will.
In all of life we are completely dependent on God. That is the basic note on which we begin Thanksgiving.
II. The second grain of corn should remind us that every blessing carries an equal responsibility. The Pilgrims could not forget that! God had brought them by his providence and direction to a new land. Here existed limitless resources. It remained for them, not simply for their own personal needs, to build homes and carve out farms, but to establish a moral and spiritual atmosphere which would nurture, uplift, support, and sustain those who were to follow. That they did. Their blessings, even though apparently frugal at first, placed on them responsibilities which they could not shirk. Nor did they.
We in the United States have special responsibilities because of the impact on others of our size, our wealth, our economic practices, and our way of doing things. Food power has become more important today than military power. Each of us, in his abundance, can help make a difference in the world situation by decisions we make every day on what we eat ... what we throw away ... how we travel ... what domestic policies we support ... whom we elect to office. We must re-learn that there is wisdom in frugality ... and teach this to our children. We can in many ways, and must, aid the two billion people in our world who are hungry and starving. We can write letters, exert our influence, share our abundance and care. For caring leads to creative action. The second grain of corn reminds us that every blessing carries an equal responsibility ... moral, spiritual, physical.
III. The third grain of corn reminds us that men are blessed not merely for themselves, but to equip them for better service. Standing on the beach at Melbourne, in Nevil Shute’s novel, On The Beach, one of the last remaining inhabitants of an earth completely saturated by radiation says, "Maybe we’ve been too silly to deserve a world like this." The other character replies, "That’s absolutely and precisely right."
The implications are profound. Men are not blessed merely for themselves, but to equip them for greater service to God and man, in building foundations that endure. We are aware of the sad spectre of increasing unemployment on the economic scene. But there is a more deadly form of unemployment: spiritual unemployment. Its ranks have been growing. We have become increasingly self-centered as a people and as a nation.
A comfortable conformity has taken the place of the four greatest assets possessed by our Pilgrim fathers: initiative, courage, hard work, and a boundless faith in God. We are not blessed for our comfort or convenience, but to strengthen us for the responsibilities that we as God’s children and human beings carry for one another. Have you ever noticed how much of Christ’s condemnation was directed not at those who were guilty of wrong doing, but at those who neglected to do what is right and moral? The servant with one talent was denounced ... not because he had stolen it, or gambled with it, or misappropriated it, but because he had done nothing with it.
Roger Shinn, writing in the November, 1974, issue of A.D. Magazine calls for an understanding of what small units of society can do in the light of these critical times. He urges individuals to move from careless extravagance to a new asceticism. He says: "Individuals often feel helpless in the face of global problems. But individuals and churches can do something. At a minimum we can all undertake some symbolic acts of restraint. These acts will not transform the world. But they will raise our own consciousness and contribute to raising the social consciousness of the world’s needs. Furthermore, if we contribute the cash savings from such acts to the direct relief of hunger or to united efforts to meet human need, we make a real difference. In that way we can use mammon to serve God." The third grain of corn reminds us that men are blessed not merely for themselves, but to equip them for greater service to God and man.
IV. The fourth grain of corn reminds us that great blessings can come out of moments of deepest despair. It is the thankful heart that can, with Paul, say, "I have learned in whatsoever state I am, therewith to be content." It all depends on how you look at life. "Two men looked out from prison bars; the one saw the mud and the other the stars."
Perhaps Edwin Markham best gathers it all up in that unforgettable verse -
On the bough of the rose is the prickling briar;
The delicate lily must live in the mire;
The hues of the butterfly go at a breath;
At the end of the road is the house of death.
Nay, Nay: on the briar is the delicate rose;
In the mire of the river the lily grows;
The moth is as fair as a flower of the sod;
At the end of the road is a door to God.
One of the most touching scenes in history is an incident in the life of these pilgrim fathers. The scene is a village of seven log dwellings. The logs have been cut in the forest an eighth of a mile away and dragged, rolled, or carried to the building site; for they had no animals or machines. These seven dwellings had been built with the bare hands of forty-four adult men and women who lived on the Mayflower, a mile and a half off shore, and who rowed to and from work each day.
For twenty days they had labored to build the first building, a "common house," as they called it, twenty feet square. About 6 a.m. on the morning of January 14, they stood on the deck of the Mayflower and watched their efforts go up in smoke, knowing that within that common house a number of men who had been too sick to return to the Mayflower had spent the night and might even now be burning to death.
Upon reaching shore, however, they discovered that these sick men had rescued from the burning building as much as possible of the gun powder and other provisions which had been stored there and were kneeling beside them in the mud and rain thanking God, that their lives had been spared.
Heroic individuals they were. They were able to see, even in the most dire circ*mstances, the
providence of God. It toughened their spiritual fiber and strengthened their moral character and deepened their sense of gratitude, so that they could understand that great blessings can come out of the deepest moments of despair. That is an authentic Christian insight. Perhaps these difficult days in our time have something to say to us about toughening our spiritual fiber.
V. The fifth grain of corn reminds us that the greatest of all gifts, for which we must give thanks, is Jesus Christ. St. Paul wrote: "Thanks be to God for his unspeakable gift."
In all the affairs of life, we must never forget that Almighty God who created us in his image and provides for us in his bounty, has revealed himself to us in Jesus Christ, his Son, our Lord. God cares and God loves. He forgives and he redeems. In the words of a Thanksgiving affirmation:
He provides for our physical needs and he provides for our spiritual needs. He gives the seed and gives the harvest. He gives the work and blesses the deed. In grief He refreshes with strength and peace. Amid the tumult and restlessness of our times, He speaks the still small voice of calm. He robs death of its sting and sin of its power. Food he provides for body and soul. Eternal life in Christ is His gift.
As we gather at the Lord’s Table, let us be grateful for those things that are obvious to citizens of a free land blessed with abundance. But more importantly, let us in humility give thanks for our special blessings that cannot be numbered. It is here that we bow with the Psalmist and say, "With all my heart will I praise the Lord."
Those five grains of corn are reminders of some of the deeper meanings of this season, for which we are to be daily grateful. And as we gather at the Table now let us find that extra dimension of sustenance for our souls. "Bless the Lord, O my soul; and all that is within me, bless His holy name! Bless the Lord, O my soul, and forget not all his benefits ..." Amen.
CSS Publishing Co., Inc., Only The Wounded Can Serve, by Allan J. Weenink
These psalms exhort the audience to join in praising God because of his greatness (especially as seen in creation) or because of his grace (especially as revealed through his great acts in human history). Psalms in this category are perhaps the easiest to identify because they begin with the Hebrew word hallelujah, which means “praise the Lord!” Included in this category are Psalms 33, 106, 111, 113, 117, 135, and 146–150.
The general structure of descriptive praise psalms
- Prologue · These psalms will start off with Hallelujah (“Praise the Lord!”).
- Call to praise · The psalmist will usually call on others (servants of the Lord, people in general, the heavens, angels, his own “soul,” etc.) to join him in praising the Lord.
- Reason for praising God · Often there is a summary statement followed by…
The Baker Bible Handbook by , Baker Publishing Group, 2016
1 Praise the Lord. I will extol the Lord with all my heart in the council of the upright and in the assembly.
2 Great are the works of the Lord; they are pondered by all who delight in them.
3 Glorious and majestic are his deeds, and his righteousness endures forever.
4 He has caused his wonders to be remembered; the Lord is gracious and compassionate.
5 He provides food for those who fear him; he remembers his covenant forever.
6 He has shown his people the power of his works, giving them the lands of other nations.
7 The works of his hands are faithful and just; all his precepts are trustworthy.
8 They are steadfast for ever and ever, done in faithfulness and uprightness.
9 He provided redemption for his people; he ordained his covenant forever- holy and awesome is his name.
10 The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise.
An acrostic psalm and a praise psalm, Psalm 111 is the first of three sequential psalms beginning: “Praise the Lord.” This psalm praises God for freeing Israel from bondage to the nations—thus fulfilling his promise (110:5–7). In 111:1, the author determines to publicly praise God. Then, in verses 2–9, he does so, speaking of God’s memorable works, which are worthy of thoughtful study—works by which the righteous and compassionate God redeems and cares for his people. In light of God’s character and works, the author (111:10) declares that true spirituality arises from having right attitudes toward God and right actions for God. He then concludes with praise for God.
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
Pondering the Lord’s Great Works of the Exodus and Conquest
Psalm 111 forms a unique blend of Israel’s historical traditions (vv. 4–7a, 9a), legal traditions (vv. 7–8, 9b), and wisdom traditions (v. 10). Throughout this psalm God and his people are referred to in the third person. In verse 1, and in this verse alone, a speaking “I” addresses the council of the upright and the assembly. But is this a liturgist addressing a congregation or a teacher addressing the school of the wise? The parallel phrase, “the assembly of the righteous,” appears in Psalm 1:5, a psalm reflecting the wisdom tradition. Wisdom influence may also be suggested by the “motto” of Proverbs in verse 10 (“The fear of the LORD is the beginning of wisdom,” Prov. 9:10; 1:7), the acrostic or alphabetical form (note esp. Pss. 37; 112; 119), and the use of Yahweh’s law or “precepts” (v. 7) as the source of wisdom (note esp. Pss. 1; 19; 119). On the other hand, wisdom influence need not rule out liturgical use (see W. M. Soll, “Babylonian and Biblical Acrostics,” Bib 69 [1988], pp. 305–23). Such a setting may be suggested by several parallels with Psalm 103 (esp. vv. 17–18), which has liturgical features. Key to both psalms is the allusion to Exodus 34:6 in the phrase, “the LORD is gracious and compassionate.” Both psalms also appear to make several other allusions to the book of Exodus. In addition, the stated intention of Psalm 111 is, “I give thanks” (lit., NIV “I will extol”). Elsewhere this verb is used for “praising” in a liturgical setting, not merely “confessing” in a teaching setting. Verse 4 could suggest the particular setting was Passover (see the parallel with Exod. 12:14 noted below). Several features point to a postexilic date. The brief and stereotypical references to particular traditions (see below) imply that these traditions are well established. The term used for food (Hb. ṭerep, v. 5) in its early usage meant “prey” but later came to denote food generally (Mal. 3:10; Prov. 31:15).
111:1–3 The opening words, Praise the LORD (lit. “hallelujah”), lie outside the alphabetical pattern of the rest of the psalm. In the first verse we hear a speaking “I,” perhaps a liturgist, announcing his intention to fulfill this command wholeheartedly before a public assembly. Verses 2–3 extol Yahweh’s works in general terms, describing them as great. Their greatness is exemplified by the human response they produce: they are pondered (Hb. drš) by all who delight in them. They elicit not a sense of duty or obligation but of discovery and delight. His righteousness, being in parallel with his deeds, points to his characteristic actions that “put things right,” not merely to his moral character.
111:4–9 The next section alludes to those works specifically in the exodus-conquest period. Verses 4–6 pass through this review more or less chronologically: exodus, Sinai covenant, and conquest. Here the verbs carry the descriptive flow, thus focusing on action. The one exception is, the LORD is gracious and compassionate, a key confession drawn from Exodus 34:6. Verse 7a serves both as a summary of the works just mentioned and as an introduction to the precepts of the covenant, given special attention in verses 7b–8. Here the descriptive phrases focus on their relational aspects, especially as expressions of God’s faithfulness. Verse 9 closes off the section that rehearses Yahweh’s deeds and thus echoes key terms and motifs used in verses 4–6 (the exodus redemption for his people and his covenant); it likewise directs our attention to his actions (he provided, he ordained). Climaxing this account of Yahweh’s acts is, holy and awesome is his name (v. 9c), a phrase that points to God’s self-revelation. The Hebrew term for “awesome” serves as the link to the closing verse: as Yahweh’s name is awesome/fearful, so it evokes fear/awe (both terms derive from the Hb. root yrʾ) from humans. Throughout verses 2–9 Yahweh or his works have been the grammatical subjects, but attention now shifts to the proper human responses of fear and obedience.
A casual reading of the psalm may lead one to think it merely refers to Yahweh’s works in general. But closer inspection (following a more literal translation than the NIV) reveals several echoes of earlier tellings of specific works of Yahweh:
Early Salvation History
Psalm 111: “A memorial he made (Hb. ʿśh) for his wonders” (v. 4a)
Exodus 34:10-11: “This day (i.e. Passover) shall be for you a memorial” (Exod. 12:14). “I will do (Hb. ʿśh) wonders.”
Psalm 111: “Yahweh is gracious and compassionate” (v. 4b, terms reversed for the sake of the acrostic)
Exodus 34:6: “Yahweh is a God compassionate and gracious”
Psalm 111: “He provides food for those who fear him” (v. 5a)
Exod. 16; cf. Num. 11: Yahweh provided manna and quail in the wilderness
Psalm 111: “His covenant” (vv. 5b, 9b)
Exod. 20-24: Sinai covenant “I will make a covenant.”
Psalm 111: “The power of his works (also vv. 2, 7) he declared to his people, to give them the inheritance of nations” (v. 6).
Exodus 34:10: Conquest (Josh.). “And he said, ‘. . . before all your people I will do wonders that have not been created in all the land and among all the nations. And all the people in whose midst you will be will see Yahweh’s work. . . . I am about to drive out from before you’ [nations].”
Psalm 111: “Redemption he sent for his people” (v. 9a)
Exodus 34:11: Exodus deliverance (cf. perhaps Exod. 8:23).
Psalm 111: “He commanded forever his covenant” (v. 9b)
Exodus 34:11: Sinai covenant. “Keep what I am commanding today.”
Psalm 111: Covenant “precepts” (vv. 7b–8). “Holy and awesome is his name” (v. 9c).
Exodus 34:10: “For that which I will do with you will be awesome.”
In verses 9–10 the transition from Yahweh’s awesome self-revelation to his people’s response of reverential obedience may also be echoed in a passage from Exodus. After Yahweh’s thundering appearance on Mt. Sinai, “Moses said to the people, ‘Do not be afraid (Hb. yrʾ). God has come to test you, so that the fear (Hb. yrʾh) of God will be with you (lit. “upon your faces”) to keep you from sinning’” (Exod. 20:20).
111:10 Yahweh’s “fearful” self-revelation elicits the fear of the LORD from the people to whom he has bound himself in covenant. But lest there be misunderstanding that this response is enough, the psalm continues: “good understanding have all who do it” (lit., i.e., “the fear of the LORD”; NIV all who follow his precepts). This recital of Yahweh’s saving deeds should evoke the mental engagement of “pondering” (v. 2), the attitude of “fearing,” and the behavior of “doing.” And each of these responses is to be done within the framework of the praise of God, which opens (“Praise the LORD”) and closes the psalm (“his praise stands forever”). Each response is to be an act of celebration. Finally, as the phrase, “and his righteousness stands forever” (lit., v. 3b), closed off the general remarks on Yahweh’s works (vv. 2–3), so the phrase, his praise “stands forever” (lit., v. 10c) closes the psalm.
Additional Note
111:10 His precepts is not in the Hb. text, which reads, “who do them.” The only plural antecedent that fits is “precepts,” but it is strangely distant (v. 7) with several other divine properties mentioned in between (vv. 9–10a). The LXX, Syriac, and Jerome read, “who do it (feminine),” whose antecedent is fear (feminine) in the preceding colon (poetic line).
Understanding the Bible Commentary Series by Craig C. Broyles, Baker Publishing Group, 2016
Direct Matches
Love for those who suffer. The OT often refers to God’s compassion, especially toward those who, because of their sinfulness, deserve the opposite treatment. In Exod. 33:19 Yahweh takes pity on the Israelites after they have rebelled, making an idol for themselves and praising it for their deliverance. He renews his covenant with them, but he reminds them of his sovereignty in doing so: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (cf. Rom. 9:15).
The NT points to God’s compassion at significant junctures in the Gospels and the Epistles. Jesus himself has compassion for the crowds who “were harassed and helpless, like sheep without a shepherd” (Matt. 9:36). He takes pity on the crowds, healing their sick and feeding them miraculously (14:1421; cf. 15:32). The same connection between compassion and healing occurs in Matt. 20:34; Mark 1:41, this time on an individual level. The apostle Paul underscores this attribute of God, raising it to a title of sorts. The Father of our Lord Jesus Christ is “the Father of compassion and the God of all comfort” (2Cor. 1:3). James says that the Lord is “full of compassion and mercy” (5:11), and John depicts God as one who will wipe away every tear caused by persecution and trial (Rev. 7:17; 21:4). Because God is always dealing with broken sinners, his compassion for them coincides with his love (see Ps. 145:8); and this rescuing of the guilty sets an example for his people. They must go and do likewise, loving the unlovely, unwise, and even unrighteous.
Primarily, the Israelite community united by a common bond to (or in covenant with) their God (Deut. 33:4; Josh. 8:35; 18:1; 1Kings 8:5).
The terms also refer to Israelite gatherings for special purposes such as worship, war, lawcourt, and councils. They also refer to the assemblage of other peoples or beings such as divine beings, evildoers or enemies, beasts, and bees.
The NT uses both ekklēsia and synagōgē to refer to synagogue gatherings (Acts 7:38; 13:43). English versions translate both terms as either “congregation” or “assembly.” These translations render the ekklēsia in Heb. 2:12 as either “assembly” or “congregation,” whereas they translate synagōgē in James 2:2 as “assembly” or “meeting.” See also Church.
A pact/compact or an agreement (Heb. berit). The NT counterpart word is diathēkē, defined as a “legal disposition of personal goods.”
The covenant is something that binds parties together or obligates one party to the other. Although there are legal implications associated with covenant, the relational aspect of covenant should not be overlooked. A covenant is best understood as a relationship with related legalities. Marriage, for example, is a covenant that establishes and defines a relationship. This perhaps explains why God chose from the realm of relationships among humans the covenant metaphor to establish and communicate his intent in divine-human relationships.
Some covenants are between persons of equal status (parity treaties); others are between a master and a servant (suzerainty treaties), between nations, between clans, and between a husband and a wife (Mal. 2:14). To “cut a covenant” at any level of society implies a solemn commitment to a relationship.
The most significant covenant relationship in the biblical material is the one between God and humankind. The uniqueness of Israel’s covenant relationship with Yahweh in contrast to all surrounding nations is established on the basis of Deut. 32:89. Although Yahweh gave the nations their inheritance, he selected Israel for his own personal care; he established a relationship with the nation independent of and prior to the nation’s association with his land.
Covenant is a dominant theme that gives cohesiveness to the structure of the OT and distinguishes the history of Israel. The phrase “covenant history” can be used to describe the biblical literature that recounts the events and episodes of Israelite life. It is a macrogenre that characterizes the historical narratives of the OT. Although this large literary corpus of historical narrative shares a covenant perspective, the individual books within the narrative corpus are noted for the attention they give to various aspects of the covenant relationship. For example, Gen. 12–50 develops the covenant promises of seed and blessing through a number of subgenres such as genealogies and family stories. Joshua, on the other hand, engages several military subgenres to recount the tension between the promise of land occupation and the responsibility of Israel to occupy the land. Covenant history is a realistic presentation of the tensions associated with the covenant relationship between Yahweh and the nation of Israel.
Finally, the psalms have a direct covenant connection emphasizing covenant worship. Psalm 119 (esp. vv. 57–64) is filled with covenant terms that relate to God’s word (testimonies, laws, oath, judgments). Marching to the place of worship designated by the covenant is reflected in the Psalms of Ascent.
Although the covenant theme is less pervasive in the NT, its christological significance is profound. The NT highlights the significant messianic role of Christ in relation to the covenants. Paul references the new covenant in both books of Corinthians (1Cor. 11:25; 2Cor. 3:6). Each celebration of the Lord’s Supper reminds us that the shed blood of Christ is the blood of the new covenant. The new covenant is cut in connection with or on the basis of his death, burial, and resurrection (1Cor. 11:25). The writer of the book of Hebrews gives detailed attention to how the new covenant functions in contrast to the old Mosaic covenant. The writer explains that Jesus is the guarantor of a better covenant (7:22; 8:6–7). Finally, Paul indicates that we are now considered ministers of the new covenant ministry (2Cor. 3:6).
Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.
Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.
In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:2829).
In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).
Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).
In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).
In 1Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2Peter and Jude faith is presented as received from God (2Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, ... you have eternal life” (1John 5:13).
Fasting, often linked with prayer, was one avenue of appeal to God in the face of crises, both national and personal. Moses ascended to Mount Sinai and was with God forty days and nights without eating bread or drinking water, both before and after the Israelites’ sin with the golden calf (Exod. 34:28; Deut. 9:818). David fasted when his son was dying (2Sam. 12:15–23). Esther called all the Jews of Susa to fast for three days before she ventured before the king (Esther 4:15–17). Joel called the people to repentance and fasting as the land was devastated by a locust plague (Joel 1:13–14; 2:12). Forty days of fasting, an echo of Moses’ experience, prepared Jesus to face the devil’s temptations (Matt. 4:1–11 pars.).
The OT prophets criticized Israelites who presumed that their religious obligations were met simply by fasting (Isa. 58:1–10; Zech. 7:1–5). When asked why his disciples did not fast and pray, Jesus indicated that sometimes fasting is inappropriate (Matt. 9:14–17 pars.). Luke recorded an addition to Jesus’ statement about new wine in old wineskins: “No one after drinking old wine wants the new, for they say, ‘The old is better’” (Luke 5:39), perhaps suggesting that the accumulation of fasting practices was “new wine” and they ought simply to observe the Day of Atonement.
Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.
Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.
Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.
The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2Sam. 24:10; 1John 3:2021).
It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.
Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.
Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).
With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).
God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).
A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).
While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.
The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:4445; Heb. 12:14).
The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).
God’s faithful people are described as holy (Exod. 19:6; 1Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.
Of several Hebrew words for “judgment,” two are important here.
The word shepet is used of God, who brings the judgments upon the Egyptians in the plagues (Exod. 6:6; 7:4; 12:12). Ezekiel prophesies God’s judgment on Israel and other nations (e.g., Ezek. 5:10; 16:41; 25:11). The word is also applied to human beings, as the Syrians execute judgment on Israel (2Chron. 24:24).
The most frequent noun is mishpat. Abraham is noted for mishpat, “judgment/justice” (Gen. 18:19). God by attribute is just (Gen. 18:25); he shows justice toward the orphan and the widow (Deut. 10:18) and brings judgment on behalf of the oppressed (Ps. 25:9). At the waters of Marah, God makes a judgment, an ordinance for the people (Exod. 15:25). Similarly, the mishpatim, “judgments/ordinances,” become law for life in Israel (Exod. 21:1). In making judicial judgments, the Israelites are to be impartial (Lev. 19:15), and they are to use good judgment and justice in trade (Lev. 19:35; Prov. 16:11). Israel will be judged for rejecting God’s judgments (Ezek. 5:78) and worshiping false gods (Jer. 1:16). Those accused of crime will come to judgment/trial (Num. 35:12). The children of Israel come to their judges for judgment (Judg. 4:5). God will bring each person to a time of judgment regarding how his or her life is spent (Eccles. 11:9).
One key word in the NT is krisis. It has a range of meaning similar to mishpat. In the NT, judgment is rendered for thoughts and words as well as deeds (Matt. 5:21–22; 12:36). Future, eschatological judgment is a key theme for Jesus (Matt. 10:15; 11:22, 24; 12:42), Paul (2Thess. 1:5), and other NT writers (Heb. 9:27; 10:27; 2Pet. 2:9; 3:7; 1John 4:17; Jude 15; Rev. 14:7). Jesus himself will be the judge (John 5:22). The only way to avoid condemnation is by having eternal life in the Messiah (John 5:24).
Another key word in the NT is krima. It may refer to condemnation (Matt. 7:2; Rom. 3:8) or to judgment, again including the eschatological judgment (Acts 24:25). Krima is the word most frequently used by Paul. He also often presents judgment as already realized (e.g., Rom. 2:2–3; 5:16). In the later epistles judgment may be realized as well (2Pet. 2:3; Jude 4). James points out that not many should presume to be teachers, because they will be judged more strictly (James 3:1).
The concept of justice pervades the Bible, especially, though not exclusively, the OT. The biblical concept of justice is an embodiment of two contemporary concepts: righteousness and justice. The former designates compliance with the divine norm, while the latter emphasizes conformity to a societal standard of what is right and equitable. Focusing exclusively on the latter hinders the correct understanding of justice in the biblical sense.
The source of justice is God himself. It flows from his essential character as one who is both just and righteous, whose actions are flawless, perfect, upright, and just (Deut. 32:4; 1Sam. 12:7; 2Sam. 22:31; Job 37:23; Ps. 89:14). God is the righteous lawgiver, hence the one who establishes the norm for right conduct (Deut. 4:48; Ps. 19:7–9). He requires justice of all his creatures (cf. Gen. 9:5–6; Exod. 21:12, 28–29). God also judges righteously (Gen. 18:25; 1Kings 8:32; Ps. 9:4, 9; Jer. 9:24) and defends and vindicates the weak and oppressed (Deut. 10:18; Ps. 103:6). The responsibility of maintaining justice in the human community, however, he delegates to its leaders, such as civil magistrates or political officials, and requires them to execute this responsibility with integrity, equity, and impartiality (Deut. 1:16–17; 16:18–20; Ps. 82:2–4; Prov. 31:8–9; John 7:24; 1Pet. 2:13–14). God’s requirement of justice in the human community is not limited to its leaders only; it is incumbent upon everyone therein (Ps. 15:1–5; Mic. 6:8; Zech. 7:9; 8:17; Matt. 23:23).
More than a simple notion of deliverance, redemption spoke as much of the grace of the redeemer as of the deliverance of the redeemed. Classical texts use the Greek word apolytrōsis (“redemption”) to articulate the ransom payment given to release a slave, a captive of war, or someone sentenced to death. The group of words based on the Greek term lytron (“ransom”) conveys the idea of payment for release. The corresponding Hebrew word padah is a commercial term rooted in the idea of the transfer of ownership.
The experience of the exodus gave the idea of redemption religious significance. The commemoration of this redemptive event included the dedication of the firstborn to Yahweh (Exod. 13:1213). Moreover, Israel itself, God’s own firstborn (Exod. 4:22), was redeemed by Yahweh—language that Isaiah later picked up to describe Abraham (Isa. 29:22). As the theme of redemption continued to broaden, God’s redemption came to include deliverance from all Israel’s troubles (Ps. 25:22). Redemption included the whole of the human situation, not just the eternal destiny (or the new age to come).
The NT champions the theme of redemption (see Luke 4:18–19). When Jesus came, teaching that he would redeem his people from the slavery of sin (John 8:34–36), he spoke of himself as a ransom for many (Matt. 20:28// Mark 10:45). Paul’s theology of the cross accentuated the same connection between sin, slavery, and Jesus’ ransom. He saw people as sold into slavery under sin (Rom. 6:17; 7:14) and redeemed by Jesus’ sacrifice (3:24). The Christian idea of ransom followed the accepted contemporary idea that people who are sentenced to death (Rom. 6:23) can gain their life back if a redeemer buys it with a ransom (Col. 1:13–14).
Although redemption is present, the fullness of it still awaits the future (Rom. 8:18–23), when the redeemer will fill all in all (1Cor. 15:28; Col. 1:19–20). Contrary to Hellenistic conceptions of redemption, which expect redemption from the body, Paul expects redemption of the body. God’s eschatological redemption is universal; it restores the relationship between creation and the Creator (Col. 1:21–23; Eph. 1:7–10).
Righteousness is an important theme in both Testaments of the Bible. The concept includes faithfulness, justice, uprightness, correctness, loyalty, blamelessness, purity, salvation, and innocence. Because the theme is related to justification, it has important implications for the doctrine of salvation.
Being careful to avoid imposing Western philosophical categories onto OT texts, we may say that the core idea of righteousness is conformity to God’s person and will in moral uprightness, justness, justice, integrity, and faithfulness. Behind the many and varied uses of righteousness language in the OT stands the presupposition that God himself is righteous in the ultimate sense (e.g., Ezra 9:15; Isa. 45:21; Zeph. 3:5). Righteousness is the expression of his holiness in relationship to others (Isa. 5:16), and all other nuances of righteousness in the biblical texts are derived from this.
Related to humans, righteousness is often found as the opposite of wickedness. Righteousness often occurs in evaluative contexts, where it relates to proper conduct with respect to God, the order of the world as he created it, the covenant, or law (e.g., Deut. 6:25). God reigns in righteousness and justice (e.g., Ps. 97:2), and humans should align their conduct with this righteous reign. Righteousness can be expressed as personal integrity with phrases such as “my righteousness” (2Sam. 22:21, 25; Ps. 7:8) and “their righteousness” (1Sam. 26:23). Unrighteousness is found in poetic parallel to injustice (e.g., Jer. 22:13); the unjust are parallel with the wicked (Ps. 82:2).
Righteousness language is more rare in the Gospels than one might expect in light of OT and Jewish intertestamental usage. These references fit with the Jewish setting: righteousness is required of God’s people, and unrighteousness is to be avoided. Righteousness is proper conduct with respect to God or Torah (Matt. 21:32) in contrast to wickedness (Matt. 13:49). Righteousness could be conceived as one’s own (e.g., Luke 18:9) and has its reward (Matt. 10:41). While the specific terms related to righteousness are infrequent in the Gospels, the broader concept of conformity to God’s will is widely apparent in calls for repentance, personal moral uprightness, mercy, and concern for the marginalized. The NT Epistles continue these general strands of the concept. Righteousness is related to personal conduct (1Thess. 2:10; 1Tim. 6:11; 2Tim. 2:22; 1Pet. 2:24) and is contrasted with wickedness (2Cor. 6:14); it is a matter of doing, not knowing (Rom. 2:13). An example of righteousness in doing is the kindness shown by the prostitute Rahab, who hid the Israelite spies (James 2:25).
The NT does signal some new dimensions related to righteousness. In the Sermon on the Mount (Matt. 57), Jesus extends the requirements of righteousness to conformity to his own teaching and directives, a shocking display of authority. In his mission to call sinners rather than the “righteous” (e.g., Mark 2:17), Jesus implicitly questions the righteousness of the “righteous.” In similar manner, personal righteousness in terms of a righteousness of one’s own is negative in the NT (Rom. 10:3; Phil. 3:6; cf. Luke 18:9).
The NT continues the OT theme of righteousness as it relates to God himself. God is righteous (John 17:25; Rom. 3:5; 9:14; Heb. 6:10; cf. Matt. 6:33). His judgments are righteous (Rom. 2:5), and his commands and laws are righteous (Rom. 7:12; 8:4). God is a righteous judge (2Tim. 4:8). His saving activity is righteous; he does not compromise his own justice in justifying the ungodly (Rom. 3:24–26). The righteousness of God is contrasted with human unrighteousness and wickedness (Rom. 3:5; James 1:20). Since God reigns over creation in righteousness, human conduct should conform to that standard (e.g., Rom. 14:17). Jesus is also noted as righteous (Acts 3:14; 7:52; 22:14; 1Pet. 3:18; 1John 2:1, 29). He fulfilled righteousness in the absolute sense of demonstrating complete conformity to the nature and will of God (e.g., 1Pet. 3:18). He also fulfilled God’s righteousness in the sense of his saving activity toward humans (e.g., 2Pet. 1:1).
In the OT, wisdom is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2Sam. 14:20; Solomon in 1Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1Chron. 22:15 16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.
The uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes, etc.) is that it highlights the moral dimension of wisdom. Here “wisdom” refers to developing expertise in negotiating the complexities of life and managing those complexities in a morally responsible way that honors God and benefits both the community and the individual. Although it is difficult to pin down a concise definition, one can gain a better understanding of wisdom by investigating two important dimensions: wisdom as a worldview, and the traits of a person who is considered to be wise.
Who is wise? First, the wise are those involved in a lifelong process of character development. They manifest the virtues of righteousness, justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues culminates in the description of the woman of noble character at the conclusion of Proverbs (31:10–31). She exhibits self-control, patience, care, diligence, discipline, humility, generosity, honesty, and fear of the Lord (cf. James 3:13–18). She is the epitome of wisdom in its maturity and the model that all should emulate.
Second, the wise know the value of words and how to use them. They know when to speak, what to say, and how to say it (Job 29:21–22; Prov. 15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place a premium on the power of words.
Third, the wise place great importance on relationships and on interaction with others. The wise person is the one who is open to the give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a person develops the humility necessary to receive correction and criticism from others. Hearing criticism and changing wrong behavior are integral to wisdom (3:1–11). The wise appreciate insightful criticism because it helps them live life more productively (15:12). Wisdom is, ultimately, relational.
Fourth, the wise person develops the art of discernment (Prov. 1:2, 4–6). The sage is equipped with the ability to think critically. The very quality of wisdom itself invites the re-forming and rethinking of ideas. Sages are not interested in pat answers (26:4–5). Proverbs 16:1–9 throws a wrench in the conventional cogs of wisdom, claiming that although humans make their plans, God has the final say. Both Job and Ecclesiastes go head to head with conventional beliefs, probing more deeply into the complexities of life and the relationship between human and divine. No easy answers exist here. In contrast, fools do not use their mental faculties. They view wisdom as a commodity, a matter of learning some techniques, accepting certain beliefs, and memorizing a few proverbs (17:16). The wise, however, know that wisdom involves the art of critical thinking and interacting with others.
Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no further along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.
Wisdom is a highly prized quality, superior to might and power (Prov. 25:15; Eccles. 9:13–16), and one must diligently seek it (Prov. 2:1–5). Yet in the end, wisdom is a gift that only God can give (Prov. 2:6–8; 1Kings 3:9).
Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11 12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.
In the OT, miracles are not evenly distributed but rather are found in greater number during times of great redemptive significance, such as the exodus and the conquest of Canaan. Miracles were performed also during periods of apostasy, such as in the days of the ninth-century prophets Elijah and Elisha. Common to both of these eras is the powerful demonstration of the superiority of God over pagan deities (Exod. 7–12; 1Kings 18:20–40).
In the NT, miracles often are acts of compassion, but more significantly they attest the exalted status of Jesus of Nazareth (Acts 2:22) and the saving power of his word (Heb. 2:3–4). In the Synoptic Gospels, they reveal the coming of God’s kingdom and the conquest of Satan’s dominion (Matt. 8:16–17; 12:22–30; Mark 3:27). They point to the person of Jesus as the promised Messiah of OT Scripture (Matt. 4:23; 11:4–6). John shows a preference for the word “signs,” and his Gospel is structured around them (John 20:30–31). According to John, the signs that Jesus performed were such that only the one who stood in a unique relationship to the Father as the Son of God could do them.
Just as entrenched skepticism is injurious to faith, so too is naive credulity, for although signs and wonders witness to God, false prophets also perform them “to deceive, if possible, even the elect” (Matt. 24:24). Christians are to exercise discernment and not be led astray by such impostors (Matt. 7:15–20).
The relationship between miracles and faith is not as straightforward as sometimes supposed. Miracles do not necessarily produce faith, nor does faith necessarily produce miracles. Miracles were intended to bring about the faith that leads to eternal life (John 20:31), but not all who witnessed them believed (John 10:32). Additionally, Jesus regarded a faith that rested only on the miracle itself as precarious (Mark 8:11–13; John 2:23–25; 4:48), though better than no faith at all (John 10:38). Faith that saves must ultimately find its grounding in the person of Jesus as the Son of God.
It is also clear that although Jesus always encouraged faith in those who came to him for help (Mark 9:23), and that he deliberately limited his miraculous powers in the presence of unbelief (Mark 6:5), many of his miracles were performed on those who did not or could not exercise faith (Matt. 12:22; Mark 1:23–28; 5:1–20; Luke 14:1–4).
The fact that Jesus performed miracles was never an issue; rather, his opponents disputed the source of his power (Mark 3:22). Arguments about his identity were to be settled by appeal not to miracles but to the word of God (Matt. 22:41–46).
The Bible has much to say about works, and an understanding of the topic is important because works play a role in most religions. In the most generic sense, “works” refers to the products or activities of human moral agents in the context of religious discussion. God’s works are frequently mentioned in Scripture, and they are always good. His works include creation (Gen. 2:23; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104; Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Human works, therefore, should be in alignment with God’s works, though obviously of a different sort. Works in the Bible usually reflect a moral polarity: good or evil, righteous or unrighteous, just or unjust. The context of the passage often determines the moral character of the works (e.g., Isa. 3:10–11; 2Cor. 11:15).
Important questions follow from the existence of works and their moral quality. Do good works merit God’s favor or please him? Can good works save at the time of God’s judgment? When people asked Jesus, “What must we do to do the works God requires?” he answered, “The work of God is this: to believe in the one he has sent” (John 6:28–29). Without faith it is impossible to please God (Heb. 11:6). The people from the OT commended in Heb. 11 did their works in the precondition of faith. Explicitly in the NT and often implicitly in the OT, faith is the condition for truly good works. God elects out of his mercy, not out of human works (Rom. 9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even if considered “good” by human standards, are not commendable to God, since all humankind is under sin (Rom. 3:9) and no person is righteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Works cannot save; salvation is a gift to be received by faith (Eph. 2:8–9; 2Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic law are not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Good works follow from faith (2Cor. 9:8; Eph. 2:10; 1Thess. 1:3; James 2:18, 22; cf. Acts 26:20). The works of those who have faith will be judged, but this judgment appears to be related to rewards, not salvation (Matt. 16:27; Rom. 2:6; 2Cor. 5:10; cf. Rom. 14:10; 1Cor. 3:13–15).
Direct Matches
The Bible has much to say about works, and an understandingof the topic is important because works play a role in mostreligions. In the most generic sense, “works” refers tothe products or activities of human moral agents in the context ofreligious discussion. God’s works are frequently mentioned inScripture, and they are always good. His works include creation (Gen.2:2–3; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104;Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Humanworks, therefore, should be in alignment with God’s works,though obviously of a different sort. Works in the Bible usuallyreflect a moral polarity: good or evil, righteous or unrighteous,just or unjust. The context of the passage often determines the moralcharacter of the works (e.g., Isa. 3:10–11; 2Cor. 11:15).
Importantquestions follow from the existence of works and their moral quality.Do good works merit God’s favor or please him? Can good workssave at the time of God’s judgment? When people asked Jesus,“What must we do to do the works God requires?” heanswered, “The work of God is this: to believe in the one hehas sent” (John 6:28–29). Without faith it is impossibleto please God (Heb. 11:6). The people from the OT commended in Heb.11 did their works in the precondition of faith. Explicitly in the NTand often implicitly in the OT, faith is the condition for truly goodworks. God elects out of his mercy, not out of human works (Rom.9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even ifconsidered “good” by human standards, are not commendableto God, since all humankind is under sin (Rom. 3:9) and no person isrighteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Workscannot save; salvation is a gift to be received by faith (Eph. 2:8–9;2Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic laware not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Goodworks follow from faith (2Cor. 9:8; Eph. 2:10; 1Thess.1:3; James 2:18, 22; cf. Acts 26:20). The works of those who havefaith will be judged, but this judgment appears to be related torewards, not salvation (Matt. 16:27; Rom. 2:6; 2Cor. 5:10; cf.Rom. 14:10; 1Cor. 3:13–15).
Secondary Matches
The following suggestions occured because
Psalm 111:1-10
is mentioned in the definition.
A literary device, most often used in poetry, in which thefirst letters of each line form a pattern. Biblical acrostics form analphabetic pattern whereby successive lines or sections begin with asuccessive letter of the twenty-two-letter Hebrew alphabet. Thelengthiest example is Ps. 119, which consists of twenty-two groups ofeight verses. Within each group, the lines in each verse begin withthe same Hebrew letter. Lamentations 1–4 also constitutes animpressive acrostic, with the alphabetic pattern repeated once ineach of the chapters. Each letter of the alphabet in turn begins aunit of (usually) three lines. In Lam. 3, each of the three lines ineach section begins with the same letter (as in Ps. 119). Other(often incomplete) acrostics include Pss. 9–10; 25; 34; 37;111; 145; Prov. 31:1–31; and probably Nah. 1:2–10.
A collection of 150 poems. They are the hymnbook of the OTperiod, used in public worship. Psalms contains songs of differentlengths, types, and dates. The earliest psalm (Ps. 90) is attributedto Moses (mid-second millennium BC), while the content of Ps. 126 andPs. 137 points to the latest periods of the OT (mid-first millenniumBC). They continue to be used as a source of public worship andprivate devotion.
HistoricalBackground
Mostpsalms have a title. In the Hebrew text this title comprises thefirst verse, whereas English translations set it off before the firstverse. Titles vary. Many name an author (e.g., David [Ps. 3]; Asaph[Ps. 77]; sons of Korah [Ps. 42]), while others provide informationabout genre (e.g., Psalms of Ascent [Pss. 120–134]), tune(e.g., “Do Not Destroy” [Ps. 75]), use in worship (Ps.92), and a circ*mstance that led to composition (Ps. 51). Informationin the title gives hints concerning how psalms were written andbrought into a final collection.
Composition
Asmentioned, the titles of the psalms often give indications ofauthorship and occasionally name the circ*mstance that led to thewriting of the psalm. A good example is Ps. 51, where the titlestates, “For the director of music. A psalm of David. When theprophet Nathan came to him after David had committed adultery withBathsheba.” The title connects the psalm with the eventsrecorded in 2Sam. 11–12 and suggests that David wrote thesong in response to his sin and Nathan’s confrontation.
Althoughonly a handful of the psalms have such a historical title, it islikely that most psalms were composed in response to some specificcirc*mstance that encouraged the author to write. Interestingly,though, the psalmists do not speak about the specific circ*mstance inthe psalm itself. Psalm 51, for instance, fits perfectly with thesituation that the title describes in that it expresses guilt towardGod and asks for forgiveness, but nowhere does it speak specificallyabout adultery. The psalmists do this intentionally because they arewriting the song not as a memorial to an event, but rather as aprayer that others who have had similar though not identicalexperiences can use after them. Thus, Ps. 51 has been used as a modelprayer for many penitents, whether they have sinned like David or inanother way.
Mostmodern hymns have a similar background. John Newton, for instance,was inspired to write “Amazing Grace” because of awe thathe felt at his conversion to Christianity from the evil of being aslave trader. However, when he wrote it, he wanted others to sing itas reflecting not on his conversion but on their own.
Collection
Thepsalms were composed over a thousand-year period. Thus, it appearsthat the book of Psalms was a growing collection until it came to aclose at an unknown time between the writing of the two Testaments.
In1Chron. 16:7–36 we may get a glimpse of how the processworked. The text describes David turning a musical composition overto the Levitical musician Asaph and his associates. It is likely thatthe priests kept an official copy of the book of Psalms in the holyplace (the temple while it stood). The psalms, after all, were thehymns of ancient Israel. Their primary function was as a corporatebook of prayer, though certainly they could be used in privatedevotions (note Hannah’s prayer in 1Sam. 2:1–10 andits relationship to Ps. 113).
Organizationand Structure
Thepsalms have no obvious organization that explains the location of allthe psalms. They are not organized in terms of genre, authorship,time of composition, or length. There is only one statement aboutorganization, found in Ps. 72:20: “This concludes the prayersof David son of Jesse.” In the light of this comment, it issurprising that a number of Davidic psalms appear in subsequentsections (Pss. 101; 103; 108–110; 122; 124; 131; 133; 138–145).The best explanation is that at one point Ps. 72 concluded theDavidic psalms, but there was a reorganization before the canonicalorder was permanently closed.
Anumber of contemporary theories try to find some deep structure tothe book, but it is best to refrain from speculation in regard to theoverall structure. Nonetheless, a few structural characteristics areobvious. First, the division of Psalms into five books seems toreflect the fivefold division of the Pentateuch:
I.Book 1 (Pss. 1–41)
II.Book 2 (Pss. 42–72)
III.Book 3 (Pss. 73–89)
IV.Book 4 (Pss. 90–106)
V.Book 5 (Pss. 107–150)
Eachbook ends with a doxology. Such an intentional association with thePentateuch would lend support to the Psalter’s claim toauthority. Although these are prayers to God, they are also God’sword.
Second,within the Psalter there are subcollections. That is, there arepsalms that came into the book not individually but as a group. Thebest-known such group are the Psalms of Ascent (Pss. 120–134),probably so named because worshipers sang them while going up(ascending) to the Temple Mount during one of the annual religiousfestivals in Jerusalem.
Third,it appears that psalms are intentionally placed at the beginning andat the end of the book to serve as an introduction and a conclusion.Psalms 1–2 serve as an introduction that alerts the reader tothe twin important themes of law and messiah. Psalm 1 pronounces ablessing on those who love God’s law. The psalms, after all,are an intimate and personal conversation with God. One must be onthe side of the godly to enter such a holy textual space, just as onemust be godly to enter the precincts of the temple. After the readerenters, Psalm 2 provides an encounter with God and his anointed one(messiah). At the end of the book, the last five psalms (Pss.146–150) constitute a tremendous doxology of praise.
Thisleads to the final observation on structure. Psalms of lamentpredominate at the beginning of the book, but they give way to hymnsof praise toward the end. It is almost as if one enters the Psaltermourning and leaves it praising. Indeed, the Psalter brings thereader into contact with God and thus transforms the reader fromsadness to joy.
LiteraryConsiderations
Genre.The individual psalms may be identified as songs, prayers, or poems.Specifically, they are lyric poems (expressing the emotions of thepoet), often addressed to God, and set to musical accompaniment.Although the categories overlap, seven different types of psalms canbe recognized, with the first three being by far the most common.
• Lament.The largest single group of psalms are the laments, characterized bythe expression of unhappy emotions: sadness, disappointment, anger,worry. The lamenters call on God to save them, even while at timescomplaining about God’s actions toward them (Ps. 42:9–10).Some laments contain petitions for forgiveness (Ps. 51), while othersassert innocence of any wrongdoing (Ps. 26). A few laments evencontain curses directed toward the enemies who are trying to harm thepsalmist (Ps. 69:19–28). Most laments end by praising God orreaffirming confidence in God (Ps. 130:7–8). Usually the reasonfor the change from mourning to rejoicing is not given, but Ps. 77pinpoints the reason as the memory of God’s great salvationevents in the past (vv. 10, 16–20). One psalm, Ps. 88, lamentsbut never makes the turn, remaining in the pit of despair. Yet evenhere we have a glimmer of hope in that the one who laments is stillspeaking to God.
• Thanksgiving.When God answers a lament, the response is thanksgiving. Psalms ofthanksgiving are very similar to hymns (see below), but they cite anearlier problem that God has addressed. Psalm 30 praises God forrestoring the psalmist’s good fortune and health after hesuffered due to his earlier arrogance that led him to forget God (vv.6–7).
• Hymn.Hymns are psalms of unalloyed praise directed toward God. Thepsalmists often call for others to join their worship of God (Ps.100).
• Remembrance.While many psalms evoke memories of God’s actions in the past(as the lament in Ps. 77 recalls the exodus), certain psalms focus onrehearsing the actions of God in the past. Psalm 136 is one of themost memorable examples. As a liturgical psalm, it recites a divineaction (“[God] swept Pharaoh and his army into the Red Sea”[v.15]) followed by a congregational response (“His loveendures forever”).
• Confidence.These psalms are defined by their mood of quiet trust in God even inthe midst of trouble. They often present a reassuring image of God.The picture of God as a shepherd in Ps. 23 or as a mother in Ps. 131are good examples.
• Wisdom.Some psalms meditate on the law (Pss. 1; 119) or have interestssimilar to those of wisdom literature, such as Job, Proverbs, andEcclesiastes (Pss. 49; 73).
• Kingship.A number of psalms praise God as king (Ps. 47) or the human king ashis agent (Pss. 20–21) or both (Ps.2).
Style.The psalms are poems, and so their style is characterized by the useof parallelism and figurative language. Poetry is also notable forits short lines. A poet packs a lot of meaning into very few words.So it is important to slow down and reflect on a psalm in order toderive its maximum effect. Besides brevity of expression,parallelism, and figurative language, poets create interest by usingother literary tools. The psalmists use these poetic devices not onlyto inform their readers’ intellect but also to stimulate theirimagination and arouse their emotions. (See also Acrostic; Imagery;Poetry.)
TheologicalMessage
Althoughthe psalms are not theological essays, readers can learn about Godand their relationship with God from these poems. The book of Psalmsis a bit like a portrait gallery of God, using images to describe whohe is and the nature of our relationship with him. Some examplesinclude God as shepherd (Ps. 23), king (Ps. 47), warrior (Ps. 98),and mother (Ps. 131), and the list could be greatly expanded. Eachone of these picture images casts light on the nature of God and alsothe nature of our relationship with God. After all, theaforementioned psalms explicitly or implicitly describe God’speople as sheep, subjects, soldiers, and children.
Connectionto the New Testament and Today
Jesushimself draws attention to Psalms as a book that anticipated hiscoming suffering and glorification (Luke 24:25–27, 44). TheGospels recognized that Jesus’ zeal for God was well expressedby Ps. 69:9 (John 2:17). When at the apex of his suffering on thecross, Jesus uttered the words found in Ps. 22:1 (Matt. 27:46). TheNT writers also saw that Jesus was the fulfillment of the covenantthat promised that a son of David would have an everlasting throne(2Sam. 7:16). Accordingly, the royal psalms (e.g., Pss. 2; 110)often were applied to Jesus, who is the Messiah (the Christ, “theanointed one”).
Todaywe read Psalms not only as an ancient witness to the coming work ofChrist but also, as John Calvin put it, as a mirror of our souls. Thepsalms were written for worshipers who came after them with similarthough not identical joys and problems. The psalms should becomemodels of our prayers.
A song of worship and praise to God. The NIV only uses theword once in the OT, in Ps. 40:3, referring to a “hymn ofpraise” to God. The Hebrew word behind this phrase is tehillah,which is common in the OT and is elsewhere translated simply as“praise,” especially in the psalms. Psalms were part ofIsrael’s worship, and so such “hymns of praise” toGod are more common than the English suggests.
Thecontent of these hymns is not laid out for modern readers, but itinvolves things such as thanksgiving, gratitude, or generally givingGod due recognition for who he is (e.g., Ps. 66:2) and what he hasdone (e.g., 106:2, 12).
Inthe NT, the word occurs only a handful of times in the NIV, and thereis very little indication what these hymns were about. Here too,generally we can say that a hymn is a particular type of song ofpraise to God.
InMatt. 26:30; Mark 14:26, Jesus and the disciples sang a hymn at theconclusion of the Lord’s Supper. Since this meal was patternedafter the Passover, it is likely that one or more of the Hallelpsalms (Pss. 111–118) were sung. (“Hallel” means“praise” in Hebrew and is related to tehillah). The Greekword behind this use in the Gospels, hymneō, is the origin ofthe English word “hymn.” In Acts 16:25 Paul and Silassang hymns at midnight while in prison, although we are told nothingabout their content.
In1 Cor. 14:26 Paul is instructing his readers about orderly worship.According to the NIV, one of the elements of worship includes hymns,although the Greek word here is psalmos (the word used to refer tothe book of Psalms in Luke 20:42; 24:44; Acts 1:20; 13:30), which theKJV renders there as “psalm.” There is certainlysignificant overlap between hymns and psalms, since both involvepraising God, but evidently there is some distinction too, as can beseen in Eph. 5:19 and Col. 3:16, where Paul makes a distinctionbetween “psalms, hymns, and songs from the Spirit.”Perhaps these terms do not reflect clearly marked categories inPaul’s mind. In Eph. 5:19 all three are directed to God “from[the] heart,” and in Col. 3:16 they are sung with “gratitude,”both of which reflect the use of psalms in the OT.
Biblicalscholars also refer to other portions of the Bible as “hymns,”even though the word is not used. The Song of Moses (Exod. 15:1–18)and the Song of Hannah (1Sam. 2:1–10) are sometimescalled “hymns” simply as a convenient designation(although Hannah’s is more a prayer). The same goes for Mary’ssong, the Magnificat (Luke 1:46–55), which clearly is modeledafter Hannah’s song, and Zechariah’s song, the Benedictus(Luke 1:68–79), which reflects OT prophetic poems. Elsewherebiblical scholars detect the possibility of fragments of preexisting“hymns” that were incorporated into the NT (e.g., Phil.2:6–11). This suggests to some that there was some hymn-writingactivity in the early church.
A collection of 150 poems. They are the hymnbook of the OTperiod, used in public worship. Psalms contains songs of differentlengths, types, and dates. The earliest psalm (Ps. 90) is attributedto Moses (mid-second millennium BC), while the content of Ps. 126 andPs. 137 points to the latest periods of the OT (mid-first millenniumBC). They continue to be used as a source of public worship andprivate devotion.
HistoricalBackground
Mostpsalms have a title. In the Hebrew text this title comprises thefirst verse, whereas English translations set it off before the firstverse. Titles vary. Many name an author (e.g., David [Ps. 3]; Asaph[Ps. 77]; sons of Korah [Ps. 42]), while others provide informationabout genre (e.g., Psalms of Ascent [Pss. 120–134]), tune(e.g., “Do Not Destroy” [Ps. 75]), use in worship (Ps.92), and a circ*mstance that led to composition (Ps. 51). Informationin the title gives hints concerning how psalms were written andbrought into a final collection.
Composition
Asmentioned, the titles of the psalms often give indications ofauthorship and occasionally name the circ*mstance that led to thewriting of the psalm. A good example is Ps. 51, where the titlestates, “For the director of music. A psalm of David. When theprophet Nathan came to him after David had committed adultery withBathsheba.” The title connects the psalm with the eventsrecorded in 2Sam. 11–12 and suggests that David wrote thesong in response to his sin and Nathan’s confrontation.
Althoughonly a handful of the psalms have such a historical title, it islikely that most psalms were composed in response to some specificcirc*mstance that encouraged the author to write. Interestingly,though, the psalmists do not speak about the specific circ*mstance inthe psalm itself. Psalm 51, for instance, fits perfectly with thesituation that the title describes in that it expresses guilt towardGod and asks for forgiveness, but nowhere does it speak specificallyabout adultery. The psalmists do this intentionally because they arewriting the song not as a memorial to an event, but rather as aprayer that others who have had similar though not identicalexperiences can use after them. Thus, Ps. 51 has been used as a modelprayer for many penitents, whether they have sinned like David or inanother way.
Mostmodern hymns have a similar background. John Newton, for instance,was inspired to write “Amazing Grace” because of awe thathe felt at his conversion to Christianity from the evil of being aslave trader. However, when he wrote it, he wanted others to sing itas reflecting not on his conversion but on their own.
Collection
Thepsalms were composed over a thousand-year period. Thus, it appearsthat the book of Psalms was a growing collection until it came to aclose at an unknown time between the writing of the two Testaments.
In1Chron. 16:7–36 we may get a glimpse of how the processworked. The text describes David turning a musical composition overto the Levitical musician Asaph and his associates. It is likely thatthe priests kept an official copy of the book of Psalms in the holyplace (the temple while it stood). The psalms, after all, were thehymns of ancient Israel. Their primary function was as a corporatebook of prayer, though certainly they could be used in privatedevotions (note Hannah’s prayer in 1Sam. 2:1–10 andits relationship to Ps. 113).
Organizationand Structure
Thepsalms have no obvious organization that explains the location of allthe psalms. They are not organized in terms of genre, authorship,time of composition, or length. There is only one statement aboutorganization, found in Ps. 72:20: “This concludes the prayersof David son of Jesse.” In the light of this comment, it issurprising that a number of Davidic psalms appear in subsequentsections (Pss. 101; 103; 108–110; 122; 124; 131; 133; 138–145).The best explanation is that at one point Ps. 72 concluded theDavidic psalms, but there was a reorganization before the canonicalorder was permanently closed.
Anumber of contemporary theories try to find some deep structure tothe book, but it is best to refrain from speculation in regard to theoverall structure. Nonetheless, a few structural characteristics areobvious. First, the division of Psalms into five books seems toreflect the fivefold division of the Pentateuch:
I.Book 1 (Pss. 1–41)
II.Book 2 (Pss. 42–72)
III.Book 3 (Pss. 73–89)
IV.Book 4 (Pss. 90–106)
V.Book 5 (Pss. 107–150)
Eachbook ends with a doxology. Such an intentional association with thePentateuch would lend support to the Psalter’s claim toauthority. Although these are prayers to God, they are also God’sword.
Second,within the Psalter there are subcollections. That is, there arepsalms that came into the book not individually but as a group. Thebest-known such group are the Psalms of Ascent (Pss. 120–134),probably so named because worshipers sang them while going up(ascending) to the Temple Mount during one of the annual religiousfestivals in Jerusalem.
Third,it appears that psalms are intentionally placed at the beginning andat the end of the book to serve as an introduction and a conclusion.Psalms 1–2 serve as an introduction that alerts the reader tothe twin important themes of law and messiah. Psalm 1 pronounces ablessing on those who love God’s law. The psalms, after all,are an intimate and personal conversation with God. One must be onthe side of the godly to enter such a holy textual space, just as onemust be godly to enter the precincts of the temple. After the readerenters, Psalm 2 provides an encounter with God and his anointed one(messiah). At the end of the book, the last five psalms (Pss.146–150) constitute a tremendous doxology of praise.
Thisleads to the final observation on structure. Psalms of lamentpredominate at the beginning of the book, but they give way to hymnsof praise toward the end. It is almost as if one enters the Psaltermourning and leaves it praising. Indeed, the Psalter brings thereader into contact with God and thus transforms the reader fromsadness to joy.
LiteraryConsiderations
Genre.The individual psalms may be identified as songs, prayers, or poems.Specifically, they are lyric poems (expressing the emotions of thepoet), often addressed to God, and set to musical accompaniment.Although the categories overlap, seven different types of psalms canbe recognized, with the first three being by far the most common.
• Lament.The largest single group of psalms are the laments, characterized bythe expression of unhappy emotions: sadness, disappointment, anger,worry. The lamenters call on God to save them, even while at timescomplaining about God’s actions toward them (Ps. 42:9–10).Some laments contain petitions for forgiveness (Ps. 51), while othersassert innocence of any wrongdoing (Ps. 26). A few laments evencontain curses directed toward the enemies who are trying to harm thepsalmist (Ps. 69:19–28). Most laments end by praising God orreaffirming confidence in God (Ps. 130:7–8). Usually the reasonfor the change from mourning to rejoicing is not given, but Ps. 77pinpoints the reason as the memory of God’s great salvationevents in the past (vv. 10, 16–20). One psalm, Ps. 88, lamentsbut never makes the turn, remaining in the pit of despair. Yet evenhere we have a glimmer of hope in that the one who laments is stillspeaking to God.
• Thanksgiving.When God answers a lament, the response is thanksgiving. Psalms ofthanksgiving are very similar to hymns (see below), but they cite anearlier problem that God has addressed. Psalm 30 praises God forrestoring the psalmist’s good fortune and health after hesuffered due to his earlier arrogance that led him to forget God (vv.6–7).
• Hymn.Hymns are psalms of unalloyed praise directed toward God. Thepsalmists often call for others to join their worship of God (Ps.100).
• Remembrance.While many psalms evoke memories of God’s actions in the past(as the lament in Ps. 77 recalls the exodus), certain psalms focus onrehearsing the actions of God in the past. Psalm 136 is one of themost memorable examples. As a liturgical psalm, it recites a divineaction (“[God] swept Pharaoh and his army into the Red Sea”[v.15]) followed by a congregational response (“His loveendures forever”).
• Confidence.These psalms are defined by their mood of quiet trust in God even inthe midst of trouble. They often present a reassuring image of God.The picture of God as a shepherd in Ps. 23 or as a mother in Ps. 131are good examples.
• Wisdom.Some psalms meditate on the law (Pss. 1; 119) or have interestssimilar to those of wisdom literature, such as Job, Proverbs, andEcclesiastes (Pss. 49; 73).
• Kingship.A number of psalms praise God as king (Ps. 47) or the human king ashis agent (Pss. 20–21) or both (Ps.2).
Style.The psalms are poems, and so their style is characterized by the useof parallelism and figurative language. Poetry is also notable forits short lines. A poet packs a lot of meaning into very few words.So it is important to slow down and reflect on a psalm in order toderive its maximum effect. Besides brevity of expression,parallelism, and figurative language, poets create interest by usingother literary tools. The psalmists use these poetic devices not onlyto inform their readers’ intellect but also to stimulate theirimagination and arouse their emotions. (See also Acrostic; Imagery;Poetry.)
TheologicalMessage
Althoughthe psalms are not theological essays, readers can learn about Godand their relationship with God from these poems. The book of Psalmsis a bit like a portrait gallery of God, using images to describe whohe is and the nature of our relationship with him. Some examplesinclude God as shepherd (Ps. 23), king (Ps. 47), warrior (Ps. 98),and mother (Ps. 131), and the list could be greatly expanded. Eachone of these picture images casts light on the nature of God and alsothe nature of our relationship with God. After all, theaforementioned psalms explicitly or implicitly describe God’speople as sheep, subjects, soldiers, and children.
Connectionto the New Testament and Today
Jesushimself draws attention to Psalms as a book that anticipated hiscoming suffering and glorification (Luke 24:25–27, 44). TheGospels recognized that Jesus’ zeal for God was well expressedby Ps. 69:9 (John 2:17). When at the apex of his suffering on thecross, Jesus uttered the words found in Ps. 22:1 (Matt. 27:46). TheNT writers also saw that Jesus was the fulfillment of the covenantthat promised that a son of David would have an everlasting throne(2Sam. 7:16). Accordingly, the royal psalms (e.g., Pss. 2; 110)often were applied to Jesus, who is the Messiah (the Christ, “theanointed one”).
Todaywe read Psalms not only as an ancient witness to the coming work ofChrist but also, as John Calvin put it, as a mirror of our souls. Thepsalms were written for worshipers who came after them with similarthough not identical joys and problems. The psalms should becomemodels of our prayers.
A song of worship and praise to God. The NIV only uses theword once in the OT, in Ps. 40:3, referring to a “hymn ofpraise” to God. The Hebrew word behind this phrase is tehillah,which is common in the OT and is elsewhere translated simply as“praise,” especially in the psalms. Psalms were part ofIsrael’s worship, and so such “hymns of praise” toGod are more common than the English suggests.
Thecontent of these hymns is not laid out for modern readers, but itinvolves things such as thanksgiving, gratitude, or generally givingGod due recognition for who he is (e.g., Ps. 66:2) and what he hasdone (e.g., 106:2, 12).
Inthe NT, the word occurs only a handful of times in the NIV, and thereis very little indication what these hymns were about. Here too,generally we can say that a hymn is a particular type of song ofpraise to God.
InMatt. 26:30; Mark 14:26, Jesus and the disciples sang a hymn at theconclusion of the Lord’s Supper. Since this meal was patternedafter the Passover, it is likely that one or more of the Hallelpsalms (Pss. 111–118) were sung. (“Hallel” means“praise” in Hebrew and is related to tehillah). The Greekword behind this use in the Gospels, hymneō, is the origin ofthe English word “hymn.” In Acts 16:25 Paul and Silassang hymns at midnight while in prison, although we are told nothingabout their content.
In1 Cor. 14:26 Paul is instructing his readers about orderly worship.According to the NIV, one of the elements of worship includes hymns,although the Greek word here is psalmos (the word used to refer tothe book of Psalms in Luke 20:42; 24:44; Acts 1:20; 13:30), which theKJV renders there as “psalm.” There is certainlysignificant overlap between hymns and psalms, since both involvepraising God, but evidently there is some distinction too, as can beseen in Eph. 5:19 and Col. 3:16, where Paul makes a distinctionbetween “psalms, hymns, and songs from the Spirit.”Perhaps these terms do not reflect clearly marked categories inPaul’s mind. In Eph. 5:19 all three are directed to God “from[the] heart,” and in Col. 3:16 they are sung with “gratitude,”both of which reflect the use of psalms in the OT.
Biblicalscholars also refer to other portions of the Bible as “hymns,”even though the word is not used. The Song of Moses (Exod. 15:1–18)and the Song of Hannah (1Sam. 2:1–10) are sometimescalled “hymns” simply as a convenient designation(although Hannah’s is more a prayer). The same goes for Mary’ssong, the Magnificat (Luke 1:46–55), which clearly is modeledafter Hannah’s song, and Zechariah’s song, the Benedictus(Luke 1:68–79), which reflects OT prophetic poems. Elsewherebiblical scholars detect the possibility of fragments of preexisting“hymns” that were incorporated into the NT (e.g., Phil.2:6–11). This suggests to some that there was some hymn-writingactivity in the early church.
A song of worship and praise to God. The NIV only uses theword once in the OT, in Ps. 40:3, referring to a “hymn ofpraise” to God. The Hebrew word behind this phrase is tehillah,which is common in the OT and is elsewhere translated simply as“praise,” especially in the psalms. Psalms were part ofIsrael’s worship, and so such “hymns of praise” toGod are more common than the English suggests.
Thecontent of these hymns is not laid out for modern readers, but itinvolves things such as thanksgiving, gratitude, or generally givingGod due recognition for who he is (e.g., Ps. 66:2) and what he hasdone (e.g., 106:2, 12).
Inthe NT, the word occurs only a handful of times in the NIV, and thereis very little indication what these hymns were about. Here too,generally we can say that a hymn is a particular type of song ofpraise to God.
InMatt. 26:30; Mark 14:26, Jesus and the disciples sang a hymn at theconclusion of the Lord’s Supper. Since this meal was patternedafter the Passover, it is likely that one or more of the Hallelpsalms (Pss. 111–118) were sung. (“Hallel” means“praise” in Hebrew and is related to tehillah). The Greekword behind this use in the Gospels, hymneō, is the origin ofthe English word “hymn.” In Acts 16:25 Paul and Silassang hymns at midnight while in prison, although we are told nothingabout their content.
In1 Cor. 14:26 Paul is instructing his readers about orderly worship.According to the NIV, one of the elements of worship includes hymns,although the Greek word here is psalmos (the word used to refer tothe book of Psalms in Luke 20:42; 24:44; Acts 1:20; 13:30), which theKJV renders there as “psalm.” There is certainlysignificant overlap between hymns and psalms, since both involvepraising God, but evidently there is some distinction too, as can beseen in Eph. 5:19 and Col. 3:16, where Paul makes a distinctionbetween “psalms, hymns, and songs from the Spirit.”Perhaps these terms do not reflect clearly marked categories inPaul’s mind. In Eph. 5:19 all three are directed to God “from[the] heart,” and in Col. 3:16 they are sung with “gratitude,”both of which reflect the use of psalms in the OT.
Biblicalscholars also refer to other portions of the Bible as “hymns,”even though the word is not used. The Song of Moses (Exod. 15:1–18)and the Song of Hannah (1Sam. 2:1–10) are sometimescalled “hymns” simply as a convenient designation(although Hannah’s is more a prayer). The same goes for Mary’ssong, the Magnificat (Luke 1:46–55), which clearly is modeledafter Hannah’s song, and Zechariah’s song, the Benedictus(Luke 1:68–79), which reflects OT prophetic poems. Elsewherebiblical scholars detect the possibility of fragments of preexisting“hymns” that were incorporated into the NT (e.g., Phil.2:6–11). This suggests to some that there was some hymn-writingactivity in the early church.
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1. As Far as the Lord Can Go
Illustration
Clovis G. Chappell
Again and again our Lord awakens us, whether we will it or not. Again and again his voice breaks in upon our indifference and complacency, even though we may be unwilling. But while it is not ours to decide whether we shall be disturbed or not, it is ours to decide what we should do, once we are disturbed. If an alarm clock rings in your room it is likely to wake you whether you wish it to or not. But when it has gotten you awake, that is as far as it can go. It cannot drag you out of bed. Whether you go back to sleep depends entirely on yourself. And that, with all reverence, is as far as our Lord can go. All he can do is disturb us. But having done that, the rest is left to us. He can wake us, but the getting up must be done by ourselves.
2. A Parable of Christmas Eve
Illustration
Michael Daves
There lived a king who had power over all nations and peoples. His courts were of richest splendor; his tables were heavy with finest food. Music and laughter and gaiety floated from his castle. Clouds wrapped it in ethereal majesty. Peasants—in their valley of violence and hunger—stopped and looked at the castle for a long while, wishing they might know the king. But none were able to reach it.
In the cold of winter, the king's tailor entered the royal chambers with the latest additions to the king's wardrobe. He had selected the finest materials and woven them into the most beautiful garments that eyes had ever seen.
But the king was not pleased. He ordered his tailor out, vowing to make his own clothes. The door to the throne room was shut and locked. Weeks passed. The royal court waited with anticipation to see what the king would make for himself. They knew they were bound to be blinded by the glory of it. Finally the awaited day arrived. The door opened and the king appeared.
Everyone, especially the tailor, gasped in surprise. His Majesty was dressed in the simplest, cheapest, most unkingly garments imaginable. He had the choice of the world's finest materials, but he had chosen to wear the clothes of a beggar.
He spoke quietly to them all: "I am going into the valley!"
3. How to Fail Successfully - Sermon Starter
Illustration
Maxie Dunnam
It's amazing what we do with funny stories. We apply them to whomever we wish. For instance, you might hear one funny story with the legendary coach Bear Bryant as the primary actor. When you hear it again, the primary actor may be Johnny Majors. I heard a marvelous story sometime ago about Thomas Wheeler, Chief Executive Officer for the Massachusetts Mutual Life Insurance Company in fact, he told the story on himself. Lately I've been hearing it about President Clinton. So the story goes with the new actor Bill Clinton in it. He and his wife Hillary were driving through a city up east and noticed they were low on gas. They pulled over at the first exit and came to a dumpy little gas station with one pump.
There was just one attendant working at the place, and as he began to pump the gas, the President went to the bathroom. Then it happened. Obviously the gas station attendant and Hillary recognized each other. They began to talk and laugh and were having a very animated conversation when the President came out of the bathroom. The President was surprised and the attendant was embarrassed by this. The attendant walked away, pretending that nothing had happened. The President followed him, paid for the gas and as they pulled out of that seedy little service station, he asked Hillary how it was that she knew that attendant and what they were talking about.
She told him that they had known each other in high school, in fact they had been high school sweethearts and had dated rather seriously for about a year her first year in college.
Well, the President couldn't help bragging a little and he said, "Boy, were you lucky I came along, because if you had married him, you would be the wife of a gas station attendant instead of the wife of the President of the United States."
Hillary replied, "My dear, if I'd married him you would be the gas station attendant and he would be President of the United States.
It's a matter of perspective isn't it? Success and failure mean different things to different folks. Today I want to talk about "how to fail successfully". Does that sound like a oxymoron? How to fail successfully. No one wants to fail. Everybody wants to succeed. That being the case, if we are going to fail, we should do it successfully.
A few years ago Fast Lane magazine conducted a survey to find out whose lives its readers would most like to emulate. Lt. Colonel Oliver North placed first. Then President Ronald Reagan placed second. Clint Eastwood was third. Fourth place was a tie between Lee Iacocca and Jesus Christ. What a commentary!
A young woman went into a Denver jewelry store and told the clerk she wanted to purchase a gold cross on a chain to wear around her neck. The clerk turned to the display case and asked, 'Do you want a plain one, or one with a little man on it?' What a commentary!
Jesus tied for fourth place with Lee Iacocca and is referred to as a little man on a piece of jewelry.
That brings us to our Scripture lesson which will provide the foundation for our theme, "how to fail successfully." Jesus had already been "successful." Just recently He has stilled a storm on the sea (Mark 4: 41). He had healed "Legion", the man who was possessed by demons and lived in madness in a cemetery. And then came the healing of the woman who had been hemorrhaging for twelve years, and the raising of a little girl from death. All of this is recorded in chapters four and five of Mark. Jesus was obviously a success.
Chapter six opens with Jesus coming to Nazareth and teaching in the synagogue and the people being amazed, asking the question, where did this man get all His wisdom and all his power? They were amazed.
It is in the midst of that success that Jesus calls his disciples and sends them out. In His instruction He warns about failure. Listen to verses 10 and 11 of chapter 6: He said to them, "Whenever you enter a house, stay there until you leave the place. If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them."
Is there not solid instruction here in our Scripture lesson and from Jesus himself instructions that there may come a time when it's really time to quit? We can try too long. At least Jesus is saying that there are moments when in order to keep on keeping on we need to give up face our losses and accept failure. I think there is an understanding for us here maybe a guide to "how to fail successfully." Let's look at the possibility.
1. We Can Give Up Too Soon.
2. We Can Keep Trying Too Long.
3. There Comes a Time to Stop Trying.
4. KNEELING TIME
Illustration
John H. Krahn
The greatest story of all time begins as silently as a single snowflake slowly drifting down into a quiet forest at midnight. "And in that region there were shepherds out in the fields keeping watch over their flock by night." Imagine the feeling of those shepherds as the sky filled with angels singing, "Glory to God in the highest and on earth peace, good will toward men." No wonder they "came to the manger with haste" and arriving there they found the Holy Family. On the faces of our Lord’s parents was wonder and reverence mixed with gratitude and joy.
In the Ozark Mountains, I am told, there is an old legend that at midnight on Christmas Eve the cattle kneel in adoration of the Savior who came into their stable so many years ago. A part of the legend, however, is that they will not kneel if any human being is watching. That, of course, makes the story safe from prying, scientific eyes. We shall never be able to prove it or disprove it with our senses. But isn’t that the way Christmas is ... an intimate and ultimate experience which is forever beyond the eyes of proud minds.
Only the cattle know if they really kneel to the Savior at midnight - as only we ourselves know in the deepest regions of our hearts whether we too are really there at the manger. Christmas is kneeling time for the entire earth as the eyes of faith-filled hearts look upon the only-begotten Son of the Father. And as we look, our hard and distraught faces melt into expressions of joy and adoration. For those who kneel at the manger rise again, filled with the love of God which brings peace and joy to their lives.
5. Life's Little Instructions
Illustration
Billy D. Strayhorn
H. Jackson Brown, the author of "Life's Little Instruction Book"wrote a list of hilarious bits of "Kid Wisdom".
- When your mother is mad and asks, "Do I look stupid?" it's best not to answer her.
- You should never laugh at your dad if he's mad or screaming at you.
- You should never pick on your sister when she has a baseball bat in her hands.
- It's no fun to stay up all night if your parents don't care.
- You should not be the first one to fall asleep at a slumber party.
- You can't hide mashed potatoes in your hat.
- No matter how hard you try, you can't baptize cats.
He also offered some really good advice and insight as well:
- Making a good grade on a test you studied hard for is a glorious feeling.
- The greatest teacher is not the one who talks all the time, but the one who listens.
- When you pray, you get a happy feeling inside like God just walked into your heart and is warming Himself at a cozy fire.
- It's funny how God uses simple people to do great things.
- Nothing hurts more than guilt.
- My three favorites from the book are:
- You will never be happy if all you do is think about all the things you don't have.
- It's OK to fail, but it's not OK to give up.
- It does not matter how much money a family has. If there is a lot of love in a home, that family is richer than any millionaire could be.
That last one is something that the rich young ruler in today's passage didn't quite get, isn't it.
6. Truly Accepting God's Teaching
Illustration
Adrian Rogers
If your kids see you putting other things ahead of God, they will become discouraged and disillusioned, like a young Jewish boy who once lived in Germany.
His father was a successful merchant, and the family practiced their Jewish faith. But then they moved to another German city, and the boy's father announced that they would no longer attend synagogue. They were going to join the Lutheran church.
The boy was very surprised and asked his father why the family was joining the Lutheran church. His father's answer was something like, "For business reasons. There are so many Lutherans in this town that I can make good business contacts at the Lutheran church. It will be good for business."
That boy, who had a deep interest in religion, became so disillusioned with his father that something died within him. He said to himself, 'My father has no real convictions." The incident helped to turn him against religion with a vengeance.
That young boy later moved to England and began to write. His name was Karl Marx. As the father of communism he wrote the "Communist Manifesto," in which he called religion "the opiate of the masses."
I wonder if world history would have been different had Karl Marx's father heeded the admonition of the great "Shema" of Israel:
"Hear, O Israel: The LORD our God is one LORD: and you shall love the LORD your God with all your heart, and with all your soul, and with all your might."
Your kids know whether you love God with all your heart. What they want to see is parents with such love and reverence for God that they bring Him into every area of their lives and put him first in everything. Kids want to see whether their parents love God enough to obey him.
7. You Can’t Will Them All
Illustration
Mark Trotter
The 1962 New York Mets baseball team managed to lose 120 games that season. The last game of the season, a player named Joe Pignatano hit into a triple play to end the game. It was a fitting ending for an infamous season for the Mets.
Casey Stengel was the manager of the Mets that year. After that last game, he called the team together in the locker room, and said, "Fellers, don't feel bad about this. It's been a team effort all the way."
"You Can't Win Them All" sounds like baseball wisdom. But I would like to point out to you that it is also biblical. It was Jesus' advice to his disciples. It is our lesson for this morning, the 10th chapter of Matthew, Jesus' instruction to his disciples.
Most people remember Casey Stengel from his glory days with the New York Yankees in the 50s, when they won all those titles and world championships. Most don't remember that Casey Stengel coached the Mets, and lost 162 games. Even fewer people know that he coached the Boston Braves, where one year he lost 92 games. In fact, Casey Stengel lost more games than he won. And yet he is considered one of the immortals in that sport, instructing us that you can't win them all, so you better learn how to lose some.
Jesus gave us this advice on how to do it. "Shake the dust off your feet and move on."
8. Rock Turning
Illustration
Douglass M. Bailey
There is a school run by Catholic nuns in Cleveland, Ohio. I don't know the name of their Order, but they have committed their lives to working in the Catholic schools in Cleveland's inner city. Day after day after day, they focus their faith and energy on the education of inner-city youngsters, youngsters whose lives are at risk in so many areas.
One day, out of nowhere, a wonderful gift was given to these nuns. The gift was to pay for the entire Order to go on a vacation. Vans were supplied, and all the necessary money for their trip was contributed anonymously. So, that summer, the nuns closed their Order house and headed to the vacation spot of their choice, the Rocky Mountains.
Most of them had never seen the Rockies, except in their imaginations. They were awed by the glory of the mountains. They would stop and ponder and behold and not be able to take their eyes off the majesty they were experiencing. They noticed, however, that every time they stopped, Sister Margaret, one of the smallest members of their Order, would move to the edge of the group, and then disappear for a while. She'd return sometime later. They didn't know what she was doing.
So on one particular occasion when they had stopped to behold a majestic view, they decided they would follow her. She stole away from the group and made her way down into a gully. They watched her as she walked into the gully. She bent down and reached under a sizable rock, and then turned the rock upside down. She brushed her hands and turned around to walk back up the trail. When she looked up, the entire Order of nuns was watching her. "Margaret, what are you doing?" they asked. "I'm turning over a rock." she replied. "Why?" they asked. "Do you do that every time?" She answered, "Yes." "Why do you do that?" And she replied: "Because I will never pass this way again, and it's my intent to have made a difference while I was here. So I turn some rocks over so that this place is different because I passed here."
Now, that nun was dedicated to making a difference. She saw that as her mission whether at school in her teaching role or alone in the Rockies. What rocks does an urban church like this one have to turn over in the city of (name your city)for the good of neighborhood? What rocks do I need to turn over inside of me in order for the Kingdom of God to make its way through all of the barriers that I put up? I think there needs to be some rock-turning going on inside of me in order that I can, with the help of a truth-teller like JohnBaptised, maybe taste and smell the real experience of Jesus' birth - in the interior manger of my life.
9. Reaching Many Through One
Illustration
An elderly preacher was rebuked by one of his deacons one Sunday morning before the service. "Pastor," said the man, "something must be wrong with your preaching and your work. There's been only one person added to the church in a whole year, and he's just a boy." The minister listened, his eyes moistening and his thin hand trembling.
"I feel it all," he replied, "but God knows I've tried to do my duty." On that day the minister's heart was heavy as he stood before his flock. As he finished the message, he felt a strong inclination to resign. After everyone else had left, that one boy came to him and asked, "Do you think if I worked hard for an education, I could become a preacher perhaps a missionary?"
Again tears welled up in the minister's eyes. "Ah, this heals the ache I feel," he said. "Robert, I see the Divine hand now. May God bless you, my boy. Yes, I think you will become a preacher."
Many years later an aged missionary returned to London from Africa. His name was spoken with reverence. Nobles invited him to their homes. He had added many souls to the church of Jesus Christ, reaching even some of Africa's most savage chiefs. His name was Robert Moffat, the same Robert who years before had spoken to the pastor that Sunday morning in the old Scottish kirk.
Lord, help us to be faithful. Then give us the grace to leave the results to you.
10. A Higher Value than Freedom
Illustration
Johnny Dean
If there’s one thing we Americans value above everything else, it is freedom. We cherish, guard and exercise our freedom, and woe be unto those who threaten it in any way. We’re even willing to go to war to defend freedom, whether it’s ours or someone else’s. We are the world’s self-appointed watchdogs of freedom.
But Jesus says there’s a higher value than freedom. The first words the writer of the Gospel of Matthew has Jesus speak are not about freedom, but about obedience to the will of God. That’s what righteousness is all about, according to the gospel writer. Matthew uses the word righteousness seven times in his story of the life of Jesus, always connecting righteousness with being obedient to the will of God.
When Jesus comes to John the Baptist to be baptized in the Jordan, John protests. "It really should be the other way around here. You should be baptizing me. Why are you doing this?" And Jesus replies, "Just do it, John; for in this way it is fitting for us to fulfill all righteousness."
11. Back To Basics: The Three R's of Baptism - Sermon Starter
Illustration
Brett Blair
Baptism is a powerful force in the life of a Christian for two reasons. It is something we share in common. Christians all over the world can say that they were baptized in Christ. You met a Catholic in Ireland. He was baptized. You met a Pentecostal in Nigeria. She was baptized. The second reason Baptism is a powerful force is that baptism takes us back to the basics. Now let me set these two ideas up for you with a couple of stories.
You perhaps at one time or another have seen on TV the old black and white video footage of the civil rights marches in the sixties. Martin Luther King often at the front received his share of stinging high-pressured water hoses. Rev. King once remarked that he and the other marchers had a common strength. He put it this way, as "we went before the fire hoses; we had known water. If we were a Baptist or some other denomination, we had been immersed. If we were Methodist, and some others, we had been sprinkled, but we knew water."
You and I know the water. All of God's children know the water. We share by our faith this common symbol, this initiation, this rite, this power of God over the deep and often raging chaos of life. We know water! All over the world Baptism unites us.
It also brings us back to the basics. Perhaps in our lifetime the most public statement of repentance was that of President Bill Clinton's. The one he made before a Prayer Breakfast on September 10, 1998. He summed up the task perfectly when he said, "I don't think there is a fancy way to say that I have sinned." Then he quoted from a book given him by a Jewish friend in Florida. The book is called "Gates of Repentance."
Clinton read this passage from the book: "Now is the time for turning. The leaves are beginning to turn from green to red to orange. The birds are beginning to turn and are heading once more toward the south. The animals are beginning to turn to storing their food for the winter. For leaves, birds and animals, turning comes instinctively. But for us, turning does not come so easily. It takes an act of will for us to make a turn. It means breaking old habits. It means admitting that we have been wrong, and this is never easy. It means losing face. It means starting all over again. And this is always painful. It means saying I am sorry. It means recognizing that we have the ability to change. These things are terribly hard to do. But unless we turn, we will be trapped forever in yesterday's ways."
Clinton's quote ended with this prayer: "Lord help us to turn, from callousness to sensitivity, from hostility to love, from pettiness to purpose, from envy to contentment, from carelessness to discipline, from fear to faith. Turn us around, O Lord, and bring us back toward you. Revive our lives as at the beginning and turn us toward each other, Lord, for in isolation there is no life."
What ever you might think of Clinton and his sincerity, he understood that he needed to do something very basic before the nation. He needed to repent. It's amazing isn't it? Not even a president can escape the basic truths of life. It's like in elementary school. Our parents and teachers understand the importance of building a strong foundation for a child's future. So, we were taught the basics, the three R's: Reading, writing, and arithmetic. Ever notice that only one of those begins with an R. I always thought the fellow that came up with that one needed to go back to school.
As parents and teachers and leaders today we would do well to remember that life is still composed of basics. That is why, when Mark chose to open his Gospel, he did so with the Baptism of Jesus at the Jordan. Baptism reminds us of the three R's of the soul: Repentance, righteousness, and revelation. So, don't be amazed when a president of the United States repents before the nation for even Christ himself, as we have just read, began his ministry identifying with the basics: repentance, righteousness, and revelation. Christ submitted himself to the basics. You ask me, Pastor, why should I be baptized? My answer is, Christ himself was baptized, so should you. Baptism begins the most basic elements of the Christian walk: Repentance from sin, a life of righteousness, and an understanding that God has reveled himself in Christ.
Let's take a look at our Lord's Baptism and what it tells us about the three spiritual R's:
1. The first R is Repentance.
2. The second R is Righteousness.
3. The third R is Revelation.
12. Scribe
Illustration
Stephen Stewart and Esther Lense
Ezra 7:6 - "... this Ezra went up from Babylonia. He was a scribe skilled in the law of Moses which the Lord the God of Israel had given; and the king granted him all that he asked, for the hand of the Lord his God was upon him."
In pagan Greek, the word "scribe," had a variety of meanings, including government secretary, recorder, clerk, and notary. In biblical Greek, however, it had a more specialized meaning, being used to translate the Hebrew word "sopher," a term which had undergone a change in meaning between the days of the Israelite kingdoms and the beginning of the Christian era.
In early biblical Hebrew "sopher" usually designated an important court official. During the first two-thirds of the period of the second commonwealth (@400 B.C. to 1 A.D.), where Judea was successively a province of the Persian, Macedonian, and Roman empires, "sopher" meant an interpreter of scripture. It was in this capacity that Ezra (@ 400 B.C.) was called a scribe. In the early part of the second century B.C. Jesus ben Sirach, the head of a school of wisdom in Jerusalem, celebrated the intellectual and moral pre-eminence of the scribes (Ecclesiastes 8:24--39:11).
During the last three centuries before the beginning of the Christian era the scribes were the professional interpreters and teachers of biblical law and ethics. Since the Jewish community enjoyed cultural autonomy under foreign rules it was premitted to govern itself by its own constitution, namely the Pentateuch. However, the Mosaic laws required interpretation and expansion to meet the needs of this later age and the work in interpretation was undertaken by the scholars whom we call the scribes.
The two leading religious-political parties, the Pharisees and Sadducees, both had their professional scholars and scribes, but as the Pharisees enjoyed greater influence among the Jews as a whole, it was the Pharisaic scribes whose interpretation of the law was considered authoritative by later Rabbinic scholars. It is the Pharisaic scribes who are meant in most of the Gospel references. It should not be noted also that the Gospels treat this word "scribe" as synonymous with "jurist" and "teachers of the Law" (i.e., biblical law).
The chief Jewish legislative and judicial body meeting in Jerusalem from about 200 B.C. to A.D. 70, known as the Great Sanhedrin, was made up of scribes of the Pharisaic party as well as the scribes and priests of the Sadducean party. Which party was in the majority throughout this period we do not know, but sources indicate that on certain matters the opinions of the Pharisaic scribes prevailed.
However, there was a difference in the usage of the word "scribes" between the Jewish and Christian writings of the first two centuries A.D. The Rabbinic sources of this period apply the word to the biblical interpreters and jurists of the period between Ezra and their own time, while the Pharisaic rabbis and scholars of their own time are called "sages," although they performed the same function as the scribes. The latter term was usually applied by them to less eminent persons, such as writers of legal documents, copyists, notaries, and teachers of elementary schools.
When the Gospels speak of scribes as contemporaries of Jesus, they meant the jurists and teachers who were called "sages" by the rabbis.
The chief functions of the scribes throughout the greater part of the second commonwealth were: 1. to interpret the biblical law and to provide new legislation by the construction of the written text or on the basis of the tradition of the leders (the oral law); 2. to give instruction in all fields of knowledge relevant to the study of Scripture; 3. to act as legal advisers to judges and those who administered the law.
Although they became preverted in their interpretations, so that eventually the word of the scribe was honored above that of the Law, and it became a greater crime to offend against the scribes than to break the Law, still we are indebted to them for the preservation of the Old Testament canon, which was formulated almost exactly as we have it today, at the. Council of Jamnia in A.D. 90, by these scribes.
To compare these men with their modern-day counterparts is a little difficult, since we are no longer a theocracy. However, I think we could compare their duties with those of legal advisers to heads of government, on whatever level, or to accomplished and efficient legal secretaries. If you will recall what was said about the doctors of law, I think the same would hold true here also for modern man.
13. Called to Obey Love
Illustration
James Garrett
Kierkegaard tells a fable of a king who fell in love with a maid. When asked, "How shall I declare my love?" his counselors answered, "Your majesty has only to appear in all the glory of your royal glory before the maid's humble dwelling and she will instantly fall at your feet and be yours."
But it was precisely that which troubled the king. He wanted her glorification, not his. In return for his love he wanted hers, freely given. Finally, the king realized love's truth, that freedom for the beloved demanded equality with the beloved. So late one night, after all the counselors of the palace had retired, he slipped out a side door and appeared before the maid's cottage dressed as a servant.
This fable closely aligns with the Christmas story. We are called to obey not God's power, but God's love. God wants not submission to his power, but in return for his love, our own.
God moved in. He pitches his fleshly tent in silence on straw, in a stable, under a star. The cry from that infant's throat pierced the silence of centuries. God's voice could actually be heard coming from human vocal cords.
That's the joy of it. God has come to be with us!
14. A Higher Value than Freedom
Illustration
Johnny Dean
If there's one thing we Americans value above everything else, it is freedom. We cherish, guard and exercise our freedom, and woe be unto those who threaten it in any way. We're even willing to go to war to defend freedom, whether it's ours or someone else's. We are the world's self-appointed watchdogs of freedom.
But Jesus says there's a higher value than freedom. The first words the writer of the Gospel of Matthew has Jesus speak are not about freedom, but about obedience to the will of God. That's what righteousness is all about, according to the gospel writer. Matthew uses the word righteousness seven times in his story of the life of Jesus, always connecting righteousness with being obedient to the will of God.
When Jesus comes to John the Baptist to be baptized in the Jordan, John protests. "It really should be the other way around here. You should be baptizing me. Why are you doing this?" And Jesus replies, "Just do it, John; for in this way it is fitting for us to fulfill all righteousness."
15. The Seven Stars
Illustration
Staff
There is an intriguing bit of Scripture in The Revelation, chapter 1, verses 16 and 17. The author, a lonely prisoner on the barren cliffs of Patmos, writes that he saw the glorified Christ, the one "who lives and was dead," who is "alive forevermore." "He had in his right hand seven stars," John writes, and, upon seeing him, "I fell down at his feet as one dead." Then, the very next word is this: "He laid his right hand on me."
His right hand - the hand with the seven stars in it! This hand he laid upon the shoulder of a troubled, trembling man. What of those stars? Well, he must have laid them aside somewhere. It must be an extremely important activity to hold seven stars in one's hand. But to hold these is not nearly so important to the Lord Christ as it is to touch with blessing a solitary human person who is bowed before him in adoration and awe.
Here is the kind of Lord we worship - one who can put aside the care of stars in order to care for one person who comes in reverence to him. Know this, dear friend: whatever else in the whole universe may be of concern to our Lord just now, nothing is more important to him than you are. As you bow before him, know that his hand of pardon and peace is resting with blessing upon your shoulder.
16. Athanasian Creed
Illustration
Brett Blair
Athanasian Creed:Athanasius, known as Athanasius of Alexandria, was the 20th bishop of Alexandria. His intermittent episcopacy spanned 45 years, of which over 17 encompassed five exiles. He istraditionally thought to be the author of the thisCreed named after him.It was createdto guardNicene Christianity from the heresy of Arianism. It is widely accepted as orthodox and some abbreviated versions of it are still in usetoday. And yes, the intro and outro are actually part of the original text.
Whoever desires to be saved should above all hold to the catholic faith.
Anyone who does not keep it whole and unbroken will doubtless perish eternally.
Now this is the catholic faith:
That we worship one God in trinity and the trinity in unity,
neither blending their persons
nor dividing their essence.
For the person of the Father is a distinct person,
the person of the Son is another,
and that of the Holy Spirit still another.
But the divinity of the Father, Son, and Holy Spirit is one,
their glory equal, their majesty coeternal.
What quality the Father has, the Son has, and the Holy Spirit has.
The Father is uncreated,
the Son is uncreated,
the Holy Spirit is uncreated.
The Father is immeasurable,
the Son is immeasurable,
the Holy Spirit is immeasurable.
The Father is eternal,
the Son is eternal,
the Holy Spirit is eternal.
And yet there are not three eternal beings;
there is but one eternal being.
So too there are not three uncreated or immeasurable beings;
there is but one uncreated and immeasurable being.
Similarly, the Father is almighty,
the Son is almighty,
the Holy Spirit is almighty.
Yet there are not three almighty beings;
there is but one almighty being.
Thus the Father is God,
the Son is God,
the Holy Spirit is God.
Yet there are not three gods;
there is but one God.
Thus the Father is Lord,
the Son is Lord,
the Holy Spirit is Lord.
Yet there are not three lords;
there is but one Lord.
Just as Christian truth compels us
to confess each person individually
as both God and Lord,
so catholic religion forbids us
to say that there are three gods or lords.
The Father was neither made nor created nor begotten from anyone.
The Son was neither made nor created;
he was begotten from the Father alone.
The Holy Spirit was neither made nor created nor begotten;
he proceeds from the Father and the Son.
Accordingly there is one Father, not three fathers;
there is one Son, not three sons;
there is one Holy Spirit, not three holy spirits.
Nothing in this trinity is before or after,
nothing is greater or smaller;
in their entirety the three persons
are coeternal and coequal with each other.
So in everything, as was said earlier,
we must worship their trinity in their unity
and their unity in their trinity.
Anyone then who desires to be saved
should think thus about the trinity.
But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.
Now this is the true faith:
That we believe and confess
that our Lord Jesus Christ, God's Son,
is both God and human, equally.
He is God from the essence of the Father,
begotten before time;
and he is human from the essence of his mother,
born in time;
completely God, completely human,
with a rational soul and human flesh;
equal to the Father as regards divinity,
less than the Father as regards humanity.
Although he is God and human,
yet Christ is not two, but one.
He is one, however,
not by his divinity being turned into flesh,
but by God's taking humanity to himself.
He is one,
certainly not by the blending of his essence,
but by the unity of his person.
For just as one human is both rational soul and flesh,
so too the one Christ is both God and human.
He suffered for our salvation;
he descended to hell;
he arose from the dead;
he ascended to heaven;
he is seated at the Father's right hand;
from there he will come to judge the living and the dead.
At his coming all people will arise bodily
and give an accounting of their own deeds.
Those who have done good will enter eternal life,
and those who have done evil will enter eternal fire.
This is the catholic faith:
one cannot be saved without believing it firmly and faithfully.
This ecumenical creed(428 A.D.) is probably unknown to most Christians because it is seldom, if ever, used in worship services. It is probably not used because of its length. The Nicene Creed has eighteen printed lines, whereas the Athanasian has 69. It is difficult for congregations to use because of the creed's intricate and complex terms.
Though the creed carries the name of Athanasius, he did not write it. It was the product of the church of his time. The creed was named after him to honor him for his brave and forceful defense of the Trinity. Athanasius (289-373) was a bishop in Alexandria, Egypt.
The creed deals primarily with the Trinity and Jesus as the Son of God. At this time, the heresy of Arius was prominent. He taught that Jesus was not fully human or divine and that the Holy Spirit was not God but only a divine influence. The Athanasian Creed denounced these false teachings and upheld the doctrine of the Trinity. Luther's high regard for this creed was expressed: "I doubt, since the days of the Apostles, anything more important and more glorious has ever been written in the church of the New Testament."
17. No Record of Wrong
Illustration
John Flavel
There was a man in England who put his Rolls-Royce on a boat and went across to the continent to go on a holiday. While he was driving around Europe, something happened to the motor of his car. He cabled the Rolls-Royce people back in England and asked, "I'm having trouble with my car; what do you suggest I do?" Well, the Rolls-Royce people flew a mechanic over! The mechanic repaired the car and flew back to England and left the man to continue his holiday. As you can imagine, the fellow was wondering, "How much is this going to cost me?" So when he got back to England, he wrote the people a letter and asked how much he owed them. He received a letter from the office that read: "Dear Sir: There is no record anywhere in our files that anything ever went wrong with a Rolls-Royce."
Did Christ finish His work? How dangerous it is to join anything of our own to the righteousness of Christ, in pursuit of justification before God! Jesus Christ will never endure this; it reflects upon His work dishonorably. He will be all, or none, in our justification. If He has finished the work, what need is there of our additions? And if not, to what purpose are they? Can we finish that which Christ Himself could not complete? Did He finish the work, and will He ever divide the glory and praise of it with us? No, no; Christ is no half-Savior. It is a hard thing to bring proud hearts to rest upon Christ for righteousness. God humbles the proud by calling sinners wholly from their own righteousness to Christ for their justification.
18. Our King's Righteous Attire
Illustration
Michael P. Green
In the fable “The Emperor’s New Clothes, an unscrupulous con artist, seeking royal favor, promises to provide the emperor with an outfit of clothing that would be very special. So delicate and rare would be the fabric that the clothes would be undetectable to the touch. More importantly, they would be invisible to anyone of poor character or inferior ability. When the emperor received the empty hanger on which his new outfit was supposedly displayed, he could hardly admit not seeing the clothes without impugning his own suitability for royal office. So he admired the clothes (as did his advisors), put them on, and strutted proudly around his kingdom—stark naked!
We Christians can fall into the same trap. In the first part of Colossians 3, Paul said to “take off” practices such as fornication, lying, greed, and so forth. But the point is that we are to “put on” new practices to replace the old ones. Have we really donned those positive attitudes and actions of compassion, kindness, humility?
Sometimes the answer is “No.” Instead, we parade around showing off our new clothes of righteousness and refusing to admit the truth: that we are really naked. And we walk about, blinded to the fact that the world is snickering behind our backs because the righteousness we think we're wearing isn't the righteousness of Christ; rather, it isour own failed efforts!
19. National Righteousness
Illustration
Michael P. Green
The instructive motto of the State of Hawaii is a result of the influence of the Protestant missionaries who first came to Hawaii in 1820. It expresses a great truth in the Hawaiian language: Ua mau ke ia o ka aina i ka pono, which means, “The life of the land is preserved in righteousness.”
Righteousness is what preserves a nation, not a Declaration of Independence or a Constitution, and not even Congress or its laws. What sustains and perpetuates a national identity is the righteousness of its people—the reflection of their recognizing their need for God, worked out in their relationships with one another.
20. Pouring Me Into Me
Illustration
Michael P. Green
Self-righteousness is like a bottomless cup: though you pour and pour, you will never be able to fill it. Why? Because pouring yourself into yourself adds nothing to you. Nothing plus nothing always equals nothing. Instead, accept God’s righteousness rather than trying to accumulate your own. You will find that the righteousness he offers is real. And that is what fills the cup of sanctification.
21. NEEDED: A GOOD WORD!
Illustration
John H. Krahn
On November 18, 1861, the Lord began to speak a beautiful word of hope to a fractured American society as a woman by the name of Julia Ward Howe slept fitfully while troops marched in the streets below. As she lay waiting for the dawn, the lines of a beautiful poem began to fashion themselves in her thoughts. The memory of some of the greatest lines in the Old Testament came to her mind, mingled with the faces of soldiers seated around campfires and battle trumpets recently heard. The cost of the Civil War had not been counted; the horror of the war had not been foreseen. It had been entered upon in excitement, almost a pleasurable fervor. And now the pleasurable fervor had given way to determination and the solemn acceptance of sacrifice.
She got out of bed and began to write, "Mine eyes have seen the glory of the coming of the Lord" ... and minutes later a beautiful gospel message flowed from the pen, "In the beauty of the lilies, Christ was born across the sea. With a glory in his bosom that transfigures you and me; as he died to make men holy let us live to make men free, While God is marching on."
It was over a year before her poem was discovered and set to a familiar tune that the soldiers knew. Very quickly it was being sung in many Army regiments. On one occasion a Chaplain McCabe sang it at a mass meeting in Washington. The audience joined in on the chorus. "Glory! glory, hallelujah! Glory! glory, hallelujah! Glory! glory, hallelujah! His truth is marching on." The effect was magical as people wept and sang together ... and above the applause was heard the voice of Abraham Lincoln, exclaiming, while the tears unashamedly rolled down his cheeks, "Sing it again."
Julia Ward Howe was a beautiful Christian lady who permitted God to use her to present his gospel of hope to her troubled world.
Today God has a good word for our nation’s problems. Permit him to speak it through you.
22. Four Types of Pride
Illustration
John K. Bergland
Pride is the first of the seven deadly sins. One falls into pride when one lacks trust in God and his mercy and becomes arrogant, hypocritical, and self-centered. Reinhold Neibuhr, who has been referred to as the twentieth-century theologian of sin, summed up humanity's basic sin our unwillingness to acknowledge our creatureliness, our self-elevation in one word, PRIDE. Neibuhr described the four types of pride:
1. The pride of power wants power to gain security for self or to maintain a power position considered to be secure.
2. Intellectual pride rises from human knowledge that pretends to be ultimate knowledge. It presumes to be final truth.
3. Moral pride claims that its standards for virtue test and measure all righteousness. Niebuhr observed that most evil is done by "good" people who do not know that they are not good.
4. Spiritual pride is self-glorification. It claims that "self's righteousness" conforms to God's righteousness.
23. Pride
Illustration
John K. Bergland
Pride is the first of the seven deadly sins. One falls into pride when one lacks trust in God and his mercy and becomes arrogant, hypocritical, and self-centered. Reinhold Neibuhr, who has been referred to as the twentieth-century theologian of sin, summed up humanity's basic sin -- our unwillingness to acknowledge our creatureliness, our self-elevation, in one word:PRIDE.
Neibuhr described the four types of pride:
- The pride of power wants power to gain security for self or to maintain a power position considered to be secure.
- Intellectual pride rises from human knowledge that pretends to be ultimate knowledge. It presumes to be final truth.
- Moral pride claims that its standards for virtue test and measure all righteousness. Neibuhr observed that most evil is done by "good" people who do not know that they are not good.
- Spiritual pride is self-glorification. It claims that "self's righteousness" conforms to God's righteousness.
24. Apocalyptic Literature
Illustration
Theodore F. Schneider
This is a style of writing popular among the Hebrews from the days of the exile and into the first century. There was the belief that the world of this "age" was evil and unredeemable. As the next "age" of righteousness breaks in with God's intervention, the powers of evil will rage until they are finally defeated and the righteous of God are vindicated. There were, of course, many variations on the basic theme. This "apocalyptic" style sought to bring eternal realities into earthly images that could be comprehended in this eschatological drama of the "last things." While prophetic in tone, it was written to encourage the faithful in its day. In the case of today's gospel, virtually all Jesus had predicted has already been fulfilled. Yet, its value then and now is significant because:
- It believed firmly in God's power and intent to defeat the forces of evil. Folks in our generation have little sense of direction or of destiny. If salvation is believed at all, it is considered "universal."
- Apocalyptic writings looked seriously upon the powers of evil, seeing a fearful and significant cosmic struggle. The ancient baptismal question is basic: "Do you renounce all the forces of evil, the devil and all of his empty promises?"8 We are called upon every day to decide, and we need to deal seriously with the "forces of evil."
- Apocalyptic literature called upon its readers to decide, to stand firm and to join the battle for justice and righteousness. Precisely put, "Whose side are you on?"
All of which is the point to Jesus' answer to the very natural questions of his disciples: "How?" "When?" and "What will be the warning signs?"
25. Bless the Hungry
Illustration
Staff
In the Antarctic summer of 1908-9, Sir Ernest Shackleton and three companions attempted to travel to the South Pole from their winter quarters. They set off with four ponies to help carry the load. Weeks later, their ponies dead, rations all but exhausted, they turned back toward their base, their goal not accomplished.
Altogether, they trekked 127 days. On the return journey, as Shackleton records in The Heart of the Antarctic, the time was spent talking about food elaborate feasts, gourmet delights, sumptuous menus. As they staggered along, suffering from dysentery, not knowing whether they would survive, every waking hour was occupied with thoughts of eating. Jesus, who also knew the ravages of food deprivation, said,
"Blessed are those who hunger and thirst for RIGHTEOUSNESS." We can understand Shackleton's obsession with food, which offers a glimpse of the passion Jesus intends for our quest for righteousness.
26. Ashamed To Beg
Illustration
John G. Lynn
In a large attractive office in a major city, a man worked for several months next to a small attractive woman. He had been there only a few days when he thought he'd ask her to lunch, which he did. The following day he asked her for dinner and they began a long dating relationship. They went to craft fairs together, since he liked to do that. They went to the ocean, which he also liked to do. They used to take long walks along the river.
He liked this relationship. He had lived for many years with his mother. In fact, it was only a few months after she died that he began dating his co-worker. Little by little, however, she began to dislike both the relationship and this man. She felt like she really wasn't herself when she was with him. She couldn't speak what she really felt. She rarely asserted where she wanted to go or what she wanted to do. She later said, "I just wasn't Sandra with him."
So she terminated her social, dating relationship with this man. Once she did, she began to feel like herself again. Her friends told her, "You're more like the old Sandra now."
Across the same town, in another office, a young man sat at his desk for eight years, struggling to manage his office work force. Outside he was a friendly, generous person. In the office he was the same way and his workers flattened him out, like steamrollers over an asphalt road. He worked long, long hours; he holed himself up behind his desk to keep all the records accurate; he just about wore himself out. Finally his friends told him, "Steve, you'd better get out of that job. You're not yourself anymore. Those people are eating you alive and you're not getting anywhere."
He protested, "But it's a good job. I make good money. And besides, it is what I do best. How can I even look for anything else?"
Then the company was sold. New management came in. All the supervisors were replaced and Steve found himself on the street. He was terrified. "To dig I am unable, to beg I am ashamed," he said. "What can I do?"
His friends told him they were glad he was fired. "At least you are your old self," they said. "And you'll find something. Just go for it." He did, and now he's doing better than he ever could have in the position he once felt he could never leave.
The steward in today's gospel lesson is like both Sandra and Steve. Sandra was not herself in that relationship. Steve was not himself in that job. Both were wasting away, losing that which was most precious to them both: their proper identities. Both felt they could not survive if they gave up something so close and precious as a relationship or a job.
In today's gospel lesson the steward's master calls him on the carpet. In Luke's mind, this Lord and Master is God. God always calls his stewards into question when they are wasteful of who and what they are. This steward is not just wasting his master's goods. The steward is wasting himself. Nothing is more precious in God's household than his steward's proper identity. This is God's gift to this steward, and he is wasting it. No wonder God calls him to account.
God does this to us all the time. He checks our relationships and he checks our jobs -- to help us make sure we are not wasting our identities where we are. This steward was. So God dismissed him. He had to get a new job and a new relationship. God does not tolerate our wasting who we are.
This dismissal turned the light on for the steward. "What shall I do? To dig I am unable, to beg I am ashamed." Finally he came to an assessment of who he was and what he could do. He came to value his own identity, one of his master's most precious goods.
He called in his master's creditors. "How much do you owe? One hundred barrels of oil? Take your bill and write 50." Did he cheat his master? Not at all. The commercial documents from that time indicate that 50 percent was the normal commission. He renounced what he thought he had to have to live on -- and he won friends for himself in so doing.
"How much do you owe? One hundred bushels of wheat? Take your bill and write 80." He did not cheat his master. He simply renounced his own commission. He gave up what he thought he needed to survive, and he survived much better without it. He zeroed in on his own identity, rather than on the commission he thought he had to have to survive.
Bruno Bettelheim, who has studied the survivors of the concentration camps in World War II, writes that those who survived were able to give up everything they thought they needed and, in so giving, they survived. Those who thought they would die if they had no clothing, no jewelry, no regular food, no books -- they did not make it.
Sometimes God will do to us what he did to this steward. He will strip us down to the very core of our existence to make us discover who we really are. He will bring us to a crossroad in life where we will be forced to say, "To dig I am not able, to beg I am ashamed." There God will reveal to us who we are. As we reach to him for help we will find ourselves renouncing our commissions -- whatever we think we need to survive but we really don't. God knows that.
Luther found himself in this position many times in his life. Once, as he began his study of law, he was struck down in a thunderstorm. Terrified, he cried out, "Dear Saint Ann, help me. I will become a monk." He quit his study of law and became a theologian instead -- the identity God wanted for him in the first place. He was wasting himself in law.
Later on, as a monk, he studied Paul's Epistle to the Romans. At that time in his life he felt he could not be Martin Luther unless he ended each day with a tray full of good works to present to God. In praying over Paul, he learned the difference between works righteousness and faith. He learned he was wasting God's gift of Martin Luther's identity in that daily tray full of good works.
He wrote: "Night and day I pondered until I saw the connection between the justice of God and the statement that the just shall live by faith. Then I grasped that the justice of God is that righteousness by which through mercy and sheer grace God justified us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise." Martin Luther the Do-Gooder was reborn Martin Luther the Believer.
Today's gospel lesson introduces that curious term, "mammon," an Aramaic word which means: "that in which I put my trust." We are like Sandra, Steve, and this steward. How easy to put all our trust in relationships or commissions or a job. God will not let us do that forever. He will force us to give up those people and those things we feel are absolutely critical. In God's eyes they are roadblocks to the truth. He will take them away. Then we will discover our real identities as God's stewards, and him alone shall we serve. "
27. Changed from the Inside Out
Illustration
King Duncan
God equips us for God's service though scripture. Paul writes to young Timothy, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work."
How does the Bible rebuke, correct and train in righteousness? An old parable says it best.
An elderly man lived on a farm in the mountains of eastern Tennessee with his young grandson. Each morning, Grandpa was up early reading from his old worn‑out Bible.
His grandson, who wanted to be just like him, tried to imitate him in any way he could. One day the grandson asked, "Papa, I try to read the Bible just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Bible do?"
The grandfather quietly turned from putting coal in the stove and said, "Take this coal basket down to the river and bring back a basket of water."
The boy did as he was told, even though all the water leaked out before he could get back to the house.
The grandfather laughed and said, "You will have to move a little faster next time," and sent him back to the river with the basket to try again.
This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was "impossible to carry water in a basket," and he went to get a bucket instead.
The grandfather said, "I don't want a bucket of water; I want a basket of water. You can do this. You're just not trying hard enough," and he went out the door to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got far at all. The boy scooped the water and ran hard, but when he reached his grandfather the basket was again empty. Out of breath, he said, "See Papa, it's useless!"
"So you think it is useless?" The old man said, "Look at the basket."
The boy looked at the basket and for the first time he realized that the basket looked different. Instead of a dirty old coal basket, it was clean.
"Son, that's what happens when you read the Bible. You might not understand or remember everything, but when you read it, it will change you from the inside out."
28. Tragic Flaws of Pharisees Laws
Illustration
J. Stowell
In contrast to the two commands of Christ, the Pharisees had developed a system of 613 laws, 365 negative commands and 248 positive laws...By the time Christ came it had produced a heartless, cold, and arrogant brand of righteousness. As such, it contained at least ten tragic flaws:
- New laws continually need to be invented for new situations.
- Accountability to God is replaced by accountability to men.
- It reduces a person's ability to personally discern.
- It creates a judgmental spirit.
- The Pharisees confused personal preferences with divine law.
- It produces inconsistencies.
- It created a false standard of righteousness.
- It became a burden to the Jews.
- It was strictly external.
- It was rejected by Christ.
29. THE ONLY WAY OUT
Illustration
John H. Krahn
You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.
Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implanted by the Holy Spirit in a young virgin’s womb. They called me Jesus, for I had come to save you and all humankind from the consequences of your sins.
The plan of salvation was not complicated, although it was generous perhaps to a fault. You had sinned and continue to sin. It is your nature from the time of the Fall. Therefore, you cannot save yourself. Although some of you sin less than others, none of you is perfect. My Father demands perfection - he will not stand for any imperfection in eternity. Fortunately for you, my Father is also compassionate, and his love goes beyond human love. He wanted to reclaim you as his own, therefore, he decided to be inflicted with suffering and death. To accomplish this, he sent me - part of himself - to become a person like you and to receive punishment and death in your place.
Some of you only see me as an Alka Seltzer for an occasional headache, rather than a Savior for a whole new life. You call upon me and my Father for help only when all else seems to fail. Voices we haven’t heard in years make their way heavenward in dying breaths. Others make a puzzle out of our plan for your salvation. You continue to believe that you must add some of your goodness and righteousness (which is really in short supply by heaven’s standards) to my sacrificial death on the cross. Friends, I paid the price - one hundred percent at Calvary.
Can you imagine how I feel as your God, having humbled myself by becoming a human being, giving up heaven for a stinking stable, being misunderstood, mocked, tortured, spit upon, and hung, all because of you and your wretched sinfulness ... and then to have you believe that this was not enough. To have you, in your pride, believe that some goodness of yours would need to be added in order for the Father to receive you into heaven angers and disappoints me. You can do nothing to save yourself; I did it all because I love you. Please get it into your head, once and for all, I am your only way out of the pits of hell. As I said while I was with you on earth, "I am the way, and the truth, and the life; no one comes to the Father, but by me!" May the Holy Spirit convince your hearts of my love, and may you understand that believing in me is the only way to be saved; sufficient in itself, needing absolutely no human works, no false pride, no human righteousness, nothing ... nothing ... nothing at all to be added to it. I died to purchase a place for you in heaven which I offer to you as a gift which you must receive totally and exclusively by faith.
30. PRAISE THE LORD!
Illustration
John H. Krahn
A Christian salesman was in a strange town over the weekend, so on Sunday morning he went to the church closest to his hotel. He noticed that the worship was a little different but soon became so inspired by the sermon that at one point he just couldn’t control himself and shouted out loud, "Hallelujah!" as he had been accustomed to doing in his home church.
Not noticing the stares of his fellow worshipers, he shouted, "Praise the Lord!" when another stirring sentence came along. After this second outburst, an usher came forward, tapped the man on the shoulder, and whispered sternly, "Nobody can praise the Lord in this church!"
A Christian should be an Hallelujah from head to toe. Long faces, stooped shoulders, the downward glance are products of a life foreign to Christianity. Much of the church must begin to realize that Christianity is more than breast beating and pious pretense.
At Pentecost, spirit came into the church. POW! The Holy Spirit arrived in full power. God rocked that band of fearful, squeaky, sometime-followers right out of their inactivity. Out they came from behind locked doors - right into the streets - telling about Jesus.
The placenta was now broken, the labor subsided and the church was born. Peter and John stood in the market place telling everyone who would listen that Jesus was the Lord. And nobody and nothing except death itself could quiet them.
Hey Christians, listen! Our God is a happening God. He belongs to the living present, the passing moment, the now. His powerful Spirit wants to make its impact upon our lives. God wants to happen in us.
Let him in and your whole being will "Praise the Lord!"
31. Preparing for the Wrong Thing
Illustration
Larry Powell
According to Jewish religious laws the eldest son of a family was entitled to inherit twice the share as the younger brother (Deuteronomy 21:15-17). In all probability the person who approached Jesus in our text was a younger brother who wanted more than his legal share of an inheritance. Jesus replied to the subject at hand by citing the parable of the "Rich Young Fool." The bottom line of the parable is that the rich fool had prepared for the wrong thing. He had taken his goods into account, but had made up no provision for his own soul.
A dear couple in another city, exceptionally active in the church I was serving at the time, constructed a storm cellar in their backyard. Over a period of several months both of them had shoveled dirt, poured concrete, laid blocks, and literally built the cellar themselves. Soon after it was completed, they invited me out to see what they had accomplished. Understandably proud, they pointed out the neat, solid blockwork of the exterior and called attention to the more than adequate drain-offs. Inside, every provision was made in the event of an extended stay. It was an exceptional storm cellar in all respects, and in every sense of the word, they were more than prepared for a storm. However, in a few short weeks, both of them were killed by a speeding motorist as they attempted to turn from the highway into their driveway. Despite meticulous preparations, the fact remains that they had prepared for the wrong thing. But you say, "It is impossible to prepare for the unexpected!" Yes, that is precisely one of the points Jesus was attempting to underscore in our scriptures.
A young businessman, workaholic, full of hustle and drive, spends twelve hours each day at the office. His wife asks him to come home early to eat the evening meal with the family, but no, he must chase the distant horizon. While other children’s fathers take them to the park, his children find solace in video games. When the wife says he ought to spend more time with the children, he replies that he has given them everything they will ever need. When she complains about his hours, he reminds her of the diamonds she has on her fingers. He had prepared for their every need, right down to the insurance. One day he is summoned to the hospital to be by the bedside of his oldest daughter who has overdosed on drugs. Two days later, he has a heart attack and is told by the doctor that he must change his lifestyle drastically. He has not prepared for any of that.
Jesus asked the rich fool, "And the things you have prepared for, whose will they be?" Are we prepared to deal with that question?
32. The Image of Perfection
Illustration
Michael Milton
I will never forget June Day. June Day was a girl in our class in Junior High School who was always called upon to stand at the board and take names in case any of us acted up while the teacher went out to that strange, mysterious place called the faculty lounge. Basically, the teacher couldn't take anymore and needed a break. And June Day was called upon to police the room. I must admit that during those days I did not like June Day because June invariably wrote my name on the board. But one day when the teacher went out and June stood, with chalk in hand, eyes scanning the class for any signs of misbehavior, the class could take no more of June. The class erupted into a giant spitball arena. It was absolute anarchy. Suddenly, June got hit-right in the face. There was silence. We wondered what would happen. June put down her chalk, bent over, got the spitball, and threw it back. She was a part of the anarchy! June Day was not perfect! She could not keep up her veneer of perfection. She was a party to the crime. It was then, as June's arm was co*cked back ready to sail another projectile through the class, that our teacher returned. "June! What are you doing?" I forgot to tell you that the teacher was her mother. But poor old June Day met her match, and she just couldn't keep up her image of being perfect.
And you know what? Neither can you. None of us can. We cannot come to God based on our righteousness. Do you know what God calls it? He says our righteousness before Him is like filthy rags. So what do we do? We divest ourselves of such an idea. It is unbelief and it is a sin against Christ and His blood shed for sinners. We come to Jesus, just as we are, without one plea and cry out to Him. It's called repentance.
33. Everything He Says Is True
Illustration
Ray Pritchard & Brett Blair
When you read the story about the Pharisee, a number of specific statements are made about his piety. Please note this. Everything the man says about himself is true. For instance, when he says, "I thank you that I am not like other men," indeed he wasn't like other men. He had a standard of morality that was far above the standard of that day.
- When he said, "I fast twice a week;" it happens to be literally true. The Pharisees fasted on Monday and Thursday of every week.
- When he says, "I give tithes of all I possess," he means he tithes on the gross and not on the net. He went beyond the Law of Moses. That's no big deal; all the Pharisees did that.
- When he says, "I am not a crook," he really isn't a crook.
- When he says, "I am not like this filthy tax collector," he's really not like that guy.
- When he says, "I do not commit adultery," he really doesn't commit adultery. He is faithful to his wife.
- When he says, "I am honest, I am faithful, I am zealous for my religion," he means it and every word of it is true. He truly is a genuinely good man.
What we are to understand is this. When he prayed he was telling the truth. When he said, "Lord, you're lucky to have a guy like me, because I'm one of the best guys I know," it was really true. He really was a wonderful guy.
While he prayed, people would be standing around watching. And they would say, "Yep, he's a fine man." While he prayed, they probably applauded. He was the kind of guy you'd want living next door to you. A good citizen. A law-abiding man. A good, religious kind of person. If he were to come to this church today we'd love him because he would be faithful, loyal, and give us a lot of money. We'd probably make him an elder or a deacon. He's just that kind of guy. He looks really good on the outside. Everything he says about himself is absolutely true.
So what's wrong? Well, for all his goodness he isn't perfect, no one is, and the Law requires perfection. I like to call this narcissistic righteousness. What good is all the law if you don't have love?If you are not reaching out to those around you. If the center of your righteousness is You, you've missed the center. The center is love God and love your neighbor.
34. Sheep + Me = Righteousness
Illustration
Michael P. Green
The Chinese character for “righteousness” is most interesting. It is composed of two separate characters—one standing for a lamb, the other for me. When “sheep” is placed directly above “me,” a new character—“righteousness” is formed. This is a helpful picture of the grace of God. Between me, the sinner, and God, the Holy One, there is interposed by faith the Lamb of God. By virtue of his sacrifice, he has received me on the ground of faith, and I have become righteous in his sight.
35. Working Hard
Illustration
Harold A. Bosley
David Livingston, one of the most virile Christian leaders of all time, had as his motto "Fear God, and work hard." He learned it in his austere home in Scotland and practiced it all his life. Livingston belongs to that select company of souls who not only know that not only good intentions are not enough but know also that their most strenuous efforts will not complete the really big jobs. Even so, they tackle them with all the energy they have and for all the days God gives them to live.
36. The Beginning of Wisdom
Illustration
Abdul Kassem Ismael (A.D. 938 to 995) was theGrand Vizier of Persia. Legend has it that the avid reader was so enthralled with literature and learning that he never left home without his personal library. The 400-camel caravan carried 117,000 books and must have been more than a mile long! Nevertheless, Ismael’s camel-drivers were also librarians, each responsible for the books on his camel, and could locate any book almost immediately because the animals were trained to walk in alphabetical order.
The Bible says that “the fear of the Lord is the beginning of wisdom” (Psalm 111:10; Proverbs 1:7; Proverbs 9:10) and “knowledge of the Holy One is understanding” (Proverbs 9:10). We may, like Ismael, pursue all the knowledge of the Lord. But Paul says that if we don’t have love, we are nothing. (1 Corinthians 13:2). John says that when we know God, we love. (1 John 4:7, 8) True wisdom—a knowledge of God—will result in His love being embodied in us. Until then, our knowledge means nothing.
37. Some Not So Bright Thieves
Illustration
King Duncan
Not everybody who takes up a life of crime is all that smart. Sometimes movies or television glorify criminals. They make them appear sophisticated, even cool. Most criminals do not fall in that category.
Like the guy who walked into a little corner store in England with a shotgun and demanded all the cash from the cash drawer. After the cashier put the cash in a bag, the robber saw a bottle of scotch that he wanted behind the counter on the shelf. He told the cashier to put it in the bag as well, but the cashier refused and said, "I don't believe you are over 21."
The robber said he was, but the clerk still refused to give it to him because he didn't believe him. At this point the robber took his driver's license out of his wallet and gave it to the clerk. The clerk looked it over, and agreed that the man was in fact over 21 and he put the scotch in the bag. The robber then ran from the store with his loot. The cashier promptly called the police and gave the name and address of the robber that he got off the license. They arrested the robber two hours later. Not the brightest tool in the box.
Charles Cortez, a sheriff's deputy from Los Angeles tells about investigating a late-night break-in at a local factory. Someone had broken a window in the factory, stolen a large industrial sewing machine, and gone out the front door with it. But in their haste, the burglars must not have noticed that one end of the industrial thread had caught on a splintered area of floor. Officer Cortez began following the string as it wound out of the factory, down the street, and into a nearby neighborhood. Eventually, the length of string led him straight to the front door of the band of thieves. The three men were arrested without incident, and the sewing machine was returned to its rightful owner. I believe those burglars need to find another profession.
Michael E. Hodgin tells of pair of robbers who entered a record shop nervously waving revolvers. The first one shouted, "Nobody move!" When his partner moved, the first bandit was startled and shot him.
Of course, some criminals are smarter than others. Jesus hung on a cross between two thieves, according to Matthew and Mark. Luke doesn't specify their crimes. He simply calls them criminals. According to Luke one of the thieves joined in the mob that was mocking Jesus. He hurled insults at the Master. One of those insults particularly stung: "Aren't you the Christ? Save yourself and us!"
But the other thief had a better grasp of what was happening there. He rebuked his colleague in crime. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."
Then he turned to the Master and said, "Jesus, remember me when you come into your kingdom." What a remarkable statement of faith.
38. Jerry's Faith
Illustration
John E. Sumwalt
In the Lutheran parochial school I attended as a child I was taught to fear God, and that I risked punishment for sin. When I was 17 years old, my younger sister died of a brain tumor, and I began to question everything that I had been taught. I could not understand how God could allow this. Her death left me confused and angry. I became more of a doubter than a believer. I came to the conclusion that I could only believe in myself. I pushed myself, I worked hard; I became an over-achiever and eventually a workaholic. This program propelled me to financial success, but it was accompanied by personal failure. I learned that the love of money can bring financial gains that are accompanied by personal loss.
I became an empty person. I couldn't stand success and began to self-destruct. I lost everything, my friends, those who had pretended to be my friends and my family. It was all like an unbelievable soap opera -- and before it was over I learned quite a bit about the judicial system, the Mafia, extortion and revenge. There were times when I feared for my life and for the lives of the members of my family. It was the kind of situation that causes one to think about taking his own life.
But I wasn't ready for that option. The love I had for my children gave me courage and made me determined to try again. I wanted to be a believer in something bigger than myself, but it was difficult. It would take a miracle. I carefully planned a comeback. I wanted to be successful again and not make some of the same mistakes. The task seemed monumental.
In the process I met an independent preacher named Andy. He worked for me on a part-time basis and we soon became friends. He wasn't pushy with his religion, so I decided to go to one of his church services on a Wednesday night. It was quite unusual to say the least. Wednesday night was testimony night. The opening song service was quite an experience. The songs had beautiful melodies and were easy to sing. When they sang songs like "He Touched Me" and "O, How I Love Jesus," I noticed that many had tears in their eyes as they sang with great feeling. I felt touched by this, and quite uncomfortable. The testimonies that followed were as impressive to me as the song service. People spoke about what God had done for them, how God answered prayer and healed them. Was this real? Do they know a different God than I do, I wondered? It was all so confusing.
I didn't know if I could believe it, but I went back to observe more. I knew these people had something I didn't have. I guess it was a simple faith in God. It seemed like a good way to live, but I still wondered if it was real. If there was no God, I think we would have to invent one to keep our sanity. I tried to keep an open mind on the subject. I found myself reading the Bible because I was hungry for truth.
One Saturday night my mother called to tell me that my grandmother was gravely ill. I needed strength to face this so I went to church the next morning before going to the hospital to see her. That morning Andy spoke of the healing power of Jesus. I cornered him after church and said, "Andy, are you sure he heals today?" He was sure. I marked several of the healing promises in my Bible and then I went to the hospital. As I entered the waiting room, I saw that many of my relatives were there to pay their last visit to Grandma. The pastor of her church was about to get on the elevator after praying with her. I stopped him for a brief talk. I said, "Don't you believe God has the ability to heal people?" He assured me he believed that God does have the power to heal, but he added that we all have a time to die. I knew he was right, but a voice in the back of my mind said, "Prove me and know that I am God."
I followed my cousin and his wife into Grandma's room in the intensive care unit. When I spoke to Grandma she regained consciousness, and her smile told me that she was pleased to see her oldest grandson. I got right to the point. "Grandma, do you want me to pray that God will heal you?" She agreed. The four of us held hands and I prayed for her healing. It was a special moment. The nurses and other members of the hospital staff who were present stood with tears in their eyes. When I finished I had a feeling that Grandma was healed. My cousin's wife knew it, also. Grandma fell into a deep sleep. When we went out to the waiting room, my relatives were talking about Grandma being ready to pass away. The doctor had told them that she would not live through the day. I said, "Grandma is not going to die today. She is healed." I went home and then back to the church for the Sunday evening service.
On Monday morning my mother called to tell me that Grandma had made a complete recovery. I said, "What did the doctor have to say about this recovery?" She answered, "He said it was a miracle." I believe God knew just what I needed. I had the audacity to take God at his word, and God cared enough not to let me make a fool of myself.
Author's Note: Gerald Wagner shared this story of his grandmother's healing with a new member class in our church in the Spring of 1990. It is printed here in his own words. Mr. Wagner, an independent semi-truck driver, lives in Kenissha, Wisconsin.
39. Lovejoy's Martyrdom
Illustration
Brett Blair & Paul Simon
That great American hero, editor, school teacher, and Presbyterian clergyman Elijah Lovejoy left the pulpit and returned to the press in order to be sure his words reached more people. The Civil War might have been averted and a peaceful emancipation of slaves achieved had there been more like him. After observing one lynching, Lovejoy was committed forever to fighting uncompromisingly the awful sin of slavery. Mob action was brought against him time after time; neither this nor many threats and attempts on his life deterred him. Repeated destruction of his presses did not stop him. "If by compromise is meant that I should cease from my duty, I cannot. I fear God more thanI fear man. Crush me if you will, but I shall die at my post..." And he did, four days later, at the hands of another mob. Not one of the ruffians was prosecuted, indicted or punished in any way for his murder. On the contrary, some of Lovejoy's defenders were prosecuted! One of the mob assassins was later elected mayor of Alton!
So where's justice? Was his blood ever avenged? There was one young man around who heard of these eventswhich took place 80 miles from his home. He gave a speech referencing needless mob violence. He didn't refer to Lovejoy specifically, he didn't need to, everyone knew what he was talking about, when he said:
Accounts of outrages committed by mobs form the every-day news of the times. They have pervaded the country from New England to Louisiana; [these stories of mobs]are neither peculiar to the eternal snows of the former nor the burning suns of the latter; they are not the creature of climate, neither are they confined to the slave-holding or the non-slave-holding states. Alike they [or, these mobs] spring up among the pleasure-hunting masters of Southern slaves, and the order-loving citizens of the land of steady habits. Whatever, then, their cause may be, it is common to the whole country.
So the Speakerchose to address mob rule in broader, national, context. To warn that living our lives by the whims of mobs is a recipe for national disaster. This speech was given to a local chapter of the American Lyceum Movement (which was a public education movement) in Springfield, Illinois in 1838. The speakerwas28-years-old at the time. His name was Abraham Lincoln
Lincoln was deeply moved byLovejoy's martyrdom. And carried the memory of it, as a horrible illustration of the outcome of mob rule, into his presidencyand into the emancipation of slaverythat his presidency affected.
Note: the brackets in the Lincolnquoteare added to help the listeners understand what the proper antecedent is.
A Source: Some of the information for this illustrationgleaned fromhttp://abelincolnhistory.com/speeches/lyceum-address.htm. There's other tidbits as well from this site that would be helpful,such as, Lincoln felt that all laws should be obeyed, even the laws of slavery, until such time that they could be changed; otherwise, societies descend into governance by mob rule.
40. The Bigger Issue: What We Owe to God
Illustration
Timothy Weber
What amazed the Pharisees and the Herodians about Jesus' response was how he refocused the issue to something much bigger than they had intended. In essence Jesus said, give Caesar what he has coming, a silver coin with his image on it. It's already his anyway, so let him have it back. But give back to God all that God deserves, which is everything, including yourselves.
If we are right about Jesus' intentions, then we must not try and develop a full-blown political theology from his words or use them to answer all the practical questions we may bring to the text. From this passage we cannot learn how or when to turn Christian convictions into public policy or how to vote in the next election. The fact of the matter is that Jesus did not say much about such things; and the rest of the New Testament provides different responses believers should have in response to human government. In Romans 13 Paul paints a positive picture of the role of government and commands Christians to obey it; but in Revelation 13 the author describes a government gone demonic and warns believers to resist it unto death. According to the book of Acts, it did not take Jesus' followers long to discover that "we must obey God rather than men" (Acts 5:29).
What we owe to God is infinitely more than we owe to Caesar. The Words of 1 Peter 2:17 help put the issue into perspective: Fear God, honor the king." There is a world of difference between those two obligations, no matter where we draw the line between God and the government. In the last resort, then, Caesar is Caesar, and God is God."
41. Reasons for Jesus Submitting to Baptism
Illustration
Brett Blair
At first blush it seems odd that the student is baptizing the master. But John is a conduit. He is simply performing the ritual. The reasons for Jesus' submission are far deeper and to the heart of overall mission. He is baptized for these reasons:
- To fulfill all Righteousness: To be consecrated to God and approved by God.
- The public announcement of the arrival of the Messiah and the inception of His ministry.
- Identification with human sin and identification of himself with the peoples movement toward God.
- To be an example to his followers.
42. The Burden Bearing Christ - Sermon Starter
Illustration
Brett Blair
There is a wonderful legend concerning the quiet years of Jesus, the years prior to his visible ministry. The legend claims that Jesus the carpenter was one of the master yoke-makers in the Nazareth area. People came from miles around for a yoke, hand carved and crafted by Jesus son of Joseph.
When customers arrived with their team of oxen Jesus would spend considerable time measuring the team, their height, the width, the space between them, and the size of their shoulders. Within a week, the team would be brought back and he would carefully place the newly made yoke over the shoulders, watching for rough places, smoothing out the edges and fitting them perfectly to this particular team of oxen.
That's the yoke Jesus invites us to take. Do not be misled by the word "easy," for its root word in Greek speaks directly of the tailor-made yokes: they were "well-fitting." The yoke Jesus invites us to take, the yoke that brings rest to weary souls, is one that is made exactly to our lives and hearts. The yoke he invites us to wear fits us well, does not rub us nor cause us to develop sore spirits and is designed for two. His yokes were always designed for two. And our yoke-partner is none other than Christ himself.
Running throughout all scripture from the beginning to the end is the theme that ours is a burden bearing Christ. He is not just a Lord whom we burden, and we do, but a Lord who actually solicits our burdens. I want to think with you this morning concerning that thought. He who would be effective must first be free from his burdens. And, it is Christ who frees us. Frees us from...
1. The burden of sin
2. The burden of self-righteousness.
3. Our burdens. So we can bear the burden of others.
43. A Higher Priority
Illustration
Brett Blair
At the Olympic games in Paris in 1924 the sport of canoe racing was added to the list of international competitions. The favorite team in the four-man canoe race was the United States team. One member of that team was a young man by the name of Bill Havens.
As the time for the Olympics neared, it became clear that Bill's wife would give birth to her first child about the time that Bill would be competing in the Paris Games. In 1924 there were no jet airliners from Paris to the United States, only slow-moving ocean-going ships. And so Bill found himself in a dilemma. Should he go to Paris and risk not being at his wife's side when their first child was born? Or should he withdraw from the team and remain behind. Bill's wife insisted that he go to Paris. After all, he had been working towards this for all these years. It was the culmination of a life-long dream.
Clearly the decision was not easy for Bill to make. Finally, after much soul searching, Bill decided to withdraw from the competition and remain behind with his wife so that he could be with her when their first child arrived. Bill considered being at her side a higher priority than going to Paris to fulfill a life-long dream.
To make a long story short, the United States four-man canoe team won the gold medal at the Paris Olympics. And Bill's wife was late in giving birth to her first child. She was so late that Bill could have competed in the event and returned home in time to be with her when she gave birth.
People said, "What a shame." But Bill said he had no regrets. After all, his commitment to his wife was more important then, and it still was now. Bill Havenspaid a high price to fulfill a commitment to the one he loved.
NOTE: If the above illustration is used offer this sequelas the ending of your sermon:
There is a sequel to the story of Bill Havens. The child eventually born to Bill and his wife was a boy, whom they named Frank.Twenty-eight years later, in 1952, Bill received a cablegram from Frank. It was sent from Helsinki, Finland, where the 1952 Olympics were being held. The cablegram read, and I quote it exactly: "Dad, I won. I'm bringing home the gold medal you lost while waiting for me to be born."
Frank Havens had just won the gold medal for the United States in the canoe-racing event, a medal his father had dreamed of winning but never did.
There is a sequel to our acts of commitment as well, our commitments to one another, and our commitment to God. In these sacrifices we make here in this life, we may...miss out. But, we shallreceive a harvest of righteousness, aharvest of joy and peace that will endureforever.
44. Four Views of the Gospels
Illustration
Jerry Goebel
In this single chapter there are four views of the same God: A coin lost through no choice of its own; a sheep that strays because it hasn't the sense to know better; a boy who chooses to get lost but learns the hard way what real love means; and a brother who rejects pure love and chooses hatred and self-righteousness when he could have known pure joy. Which story am I living out today?
Herein is what many theologians call; "the Gospel within the Gospel," and others have simply called; "the best short story ever written." Here is a concept that rocked the theological world and bears the true heart of God; a God who searches for the lost and is wounded when we stray. Here is a dramatic clash between the judgmental religious who believed that God longed to obliterate the sinner and God's only son who came to die for us while we yet sinners.
Which God do I offer to others? The glaring truth is that the God I introduce to others is the same one I will someday meet.
45. The Bristlecone Pine
Illustration
Carlyle Fielding Stewart (adapted)
In the Western United States there is atree called the "Bristlecone Pine." Growing in the mountain regions, sometimes as high as two or more miles above sea level, these evergreens may live for thousands of years. They areis among the longest-lived life forms on Earth. The older specimens often have only one thin layer of bark on their trunks. Considering the habitat of these trees, such as rocky areas where the soil is poor and precipitation is slight, it seems almost incredible that they should live so long or even survive at all. The environmental "adversities," however, actually contribute to their longevity. Cells that are produced as a result of these perverse conditions are densely arranged, and many resin canals are formed within the plant. Wood that is so structured continues to live for an extremely long period of time.
But the pines can grow faster, die younger, and be less resilient. You know how? Richer conditions. The harshness of their surroundings, then, is a vital factor in making them strong and sturdy. With graceacceptthe hardships that come into yourlife. Dare we say that rich conditions produce poor Christians.In Hebrewswe read that chastening produces "the peaceable fruit of righteousness" (KJV). For those not rooted in Christ, suffering can be decimating. As Christians we claim glory out of suffering.
46. The Grip of Strong Currents
Illustration
Michael P. Green
Sailors in the northern oceans have frequently observed icebergs traveling in one direction in spite of strong winds blowing in the opposite direction. The icebergs were moving against the winds, but how? The explanation is that the icebergs, with eight-ninths of their bulk under the water surface, were caught in the grip of strong currents that moved them in a certain direction, no matter which way the winds raged.
In the Christian life, no matter how strongly the winds of passing opinion blow in opposition, the believer who has a depth of living in the currents of God’s grace should move toward righteousness.
47. I've Got Religion
Illustration
Ben Sharpe
I think that one of the problems we have with evangelism is that we don't show the lost a true picture of the joy of God's kingdom. Certainly in thesouthern United Methodist Church I grew up in this was the case. It kind of reminds me of the story of the woman who was visiting the church one Sunday. Not being a regular attendee of the church, when the pastor made a good point in the sermon, she said, "AMEN!" Heads turned to see who was making that racket. Then when the preacher made a really good point, she said, "THANK YOU JESUS!" Folks were getting uncomfortable by then. Finally the preacher made an exceptionally good point and the woman stood up, waved her hands in the air and shouted "HALLELUJAH!" At that point the head usher came up beside her and said, "Madam, what do you think you're doing?!" She replied, "I can't help it, I've got religion". The usher replied, "Well, you didn't get it HERE so sit down and be quiet."
48. A Phalanx of Faith
Illustration
Staff
In ancient times soldiers who went into battle were clad in heavy armor to protect them against the spears and arrows of their enemies. In Ephesians, chapter 6, the Apostle Paul urges his fellow-Christians to take upon themselves the "whole armor of God." Be equipped, he says, with the "breastplate of righteousness," "the shield of faith," "the helmet of salvation," "the sword of the Spirit."
"Stand," he says, stand up against evil. "Withstand in the evil day," he says, and "quench the flaming darts of the evil one." The armament he prescribes is for standing, not for running away; it is not for defense only, but also for conquest.
Paul's picture is that of a solitary soldier. But soldiers usually do not fight alone - and neither do we who are Christian soldiers. In the old Macedonian phalanx, the soldiers were positioned shoulder to shoulder, marching close, shields overlapping, spears held forward at striking level. We who are involved in the conflict with evil in our time ought to stand and march as members together of an invincible phalanx of faith.
May this hour be an assembling ground for us, and here may we take up and put on the armor of our warfare. When we go from here may it be shoulder to shoulder, eyes forward, at attention, and on the alert for whatever darkness needs to be dispelled by light, for whatever ugliness needs to be displaced by beauty, for whatever wrong needs to be set right. Here in this assembly may we get together, and when we go may we be together.
49. Christ’s Holy Checkmate
Illustration
Eric Ritz
On display in the magnificent Louvre Museum in Paris, France, is that dramatic painting of Goethe's Faust. Faust is seated at a table engaged in a competitive game of chess. And at first glance, it looks like Faust is losing. His opponent in the chess game is Satan. The devil sits there grinning smugly. He thinks he has the victory in hand. He is pointing at the chessboard with an evil leer and he is gloating.
As you look at the painting, you can almost hear the devil shouting: "Checkmate! Game's over! I win!" However, a person with a keen eye who knows the game of chess can see that the match is not over at all. As a matter of fact, just a few years ago, an internationally famous chess player was admiring the painting when all of a sudden he lunged forward and exclaimed: "Wait a minute! Look! Faust has another move and that move will give him the victory!"
The painting is something of a parable for us Christians, because here we see symbolized the good news of Easter. Think of it. When we look at the Cross on Good Friday, it looks (at first glance) like evil has won. It looks like the defeat of righteousness. It looks like goodness is dead and buried forever. It looks like Christ has been silenced and conquered. But then, Easter Sunday morning reveals God's move, the greatest checkmate move of all time. Christ comes out of the grave and into our lives with power and victory.
50. We Are Like Paupers
Illustration
Ray C. Stedman
I like the way Dr. H. A. Ironside explained this: He said that we are like paupers who have accumulated so many debts that we cannot pay them. These are our sins. These tremendous claims are made against us, and we cannot possibly meet them. But when Jesus came, he took all these mortgages and notes and agreements we could not meet and endorsed them with his own name, thereby saying that he intended to pay them, he would meet them. This is what his baptism signifies, and is why Jesus said to John the Baptist, "...thus it is fitting for us to fulfill all righteousness," (Matthew 3:15b RSV). He declared his intention to meet the righteous demands of God by himself undertaking to pay the debts of men. So the baptism was clearly an act of identification.
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