Tawa Baptist

The Tamarisk Tree

Scripture: Genesis 21:22-34

Video Link: https://youtu.be/w4-ftz3ddMM

Structure:

  • Introduction
  • Peace
  • Prayer
  • Purpose
  • Conclusion

Introduction:

Good morning everyone.

There are two kinds of trees: deciduous and evergreen.

The word deciduous means ‘to fall off’. Deciduous trees shed their leaves in autumn, to conserve energy in winter, then regrow their leaves in spring. Deciduous trees tend to have broad leaves, like oak or maple.

In contrast, evergreen trees keep their leaves all year round and generally cope better with hot weather. The leaves of an evergreen tree tend to be narrower, like pine or kānuka.

Today we continue our series, The Testimony of Trees. Last week we heard about the tree of knowledge in Genesis 2 and 3.

This week our focus is the Tamarisk tree, in Genesis 21. There are about 60 varieties of tamarisk trees growing around the world. Some are deciduous and some are evergreen.

The variety of tamarisk native to the Middle East (the geographical setting of Genesis 21) is Tamarix Aphylla. Tamarix Aphylla is the largest of the tamarisk family, growing up to 18 meters tall.

It has slender branches and scale like leaves. The tamarisk tree is known to be very tolerant of salts. In fact, its leaves excrete salty water. Due to the high salt content of its foliage tamarix aphylla is slow to catch fire. Which means it can be used as a fire barrier.

Tamarix aphylla grows relatively quickly, providing shade from the sun and shelter from the wind for stock. It also has an extensive root system which makes it good for erosion control, particularly in sandy soils. 

Basically, tamarix aphylla is a hardy, resilient tree. A friend to shepherds in the middle east. From Genesis 21, verses 32-34 we read about the tamarisk tree.

32 After the treaty had been made at Beersheba, Abimelek and Phicol the commander of his forces returned to the land of the Philistines. 33 Abraham planted a tamarisk tree in Beersheba, and there he called on the name of the Lord, the Eternal God. 34 And Abraham stayed in the land of the Philistines for a long time.

May the Spirit of Jesus illuminate God’s word for us.

In the context of Genesis 21, the tamarisk tree is associated with at least three things: peace, prayer and purpose. Let’s begin by considering the peace connection.

Peace:

Last Thursday, the 6th of February, was Waitangi Day, a national holiday for the people of Aotearoa, New Zealand. Waitangi Day commemorates the signing of Te Tiriti o Waitangi (the Treaty of Waitangi) in 1840.

The Treaty was eventually signed by 531 Māori chiefs and the representatives of the Crown. Queen Victoria of England was the reigning monarch of the day.

The purpose of Te Tiriti was to protect Māori and their land, as well as establishing stable government to keep peace and order. New Zealand was a pretty wild place in those days, without law or an effective justice system.

You sometimes hear the principles of the Treaty summarized by the three P’s: partnership, participation and protection.

Those who signed the Treaty in 1840 understood it to be a covenant, a forever agreement. The wording stipulates ‘forever’. Sadly, there has been much disagreement over the interpretation and application of the Treaty during the past 185 years, not helped by the fact there are two versions of the Treaty, one in English and one in Māori.      

In verse 22 of Genesis 21, Abimelech, the king of Gerar, and his general, Phicol, offer to make a peace treaty with Abraham. If you think about it, this is quite remarkable really. Normally, with peace treaties, the party in the weaker position approaches the one in the stronger position.

Outwardly, Abimelech appears to be in a stronger position than Abraham. Abraham is a wandering shepherd, a sojourner, a resident alien in the land;   he doesn’t have a fortress or an army like Abimelech and so we don’t expect Abimelech to make a treaty with Abraham. Why then does Abimelech feel the need to do this?

Well, Abimelech gives his reason in verse 22 when he says to Abraham: “God is with you in everything you do”. What does it mean that God is with Abraham?

I’ve come up with a little acronym which outlines what it means to be with someone. W is for wellbeing, I is for intimacy, T is for trust and H is for help.

You know someone is with you when they are committed to your wellbeing. When they share themselves intimately with you. When they trust you. And when they provide you with help.   

God is with Abraham, as a friend. Theirs is a relationship characterised by wellbeing, intimacy, trust and help.

One of the names of Jesus is Immanuel, which means ‘God with us’. Jesus is, God with us. Through faith in Jesus, we can have a relationship with God based on wellbeing, intimacy, trust and help.

Returning to Genesis, Abimelech has the spiritual sensitivity and insight to see that God is with Abraham. And so, Abimelech says to Abraham…

23 Now swear to me here before God that you will not deal falsely with me or my children or my descendants. Show to me and the country where you now reside as a foreigner the same kindness I have shown to you.”
24 Abraham said, “I swear it.”          

By making a treaty with Abraham, Abimelech is aligning himself with Abraham’s God who holds the power of life & death. Abimelech wants Abraham to deal honestly with him and to treat him with kindness

The Hebrew word translated as kindness here is hesed. Hesed is a Hebrew term which is sometimes translated as kindness, sometimes as mercy and other times as steadfast love or loyal (covenant) love.

Hesed isn’t just an abstract concept though – it is an action, something tangible that one does for someone else’s well-being. Abimelech wants Abraham to make a solemn commitment to always treat him and his descendants with hesed, and Abraham agrees.

In agreeing to a covenant with Abimelech, Abraham shows respect, humility and meekness. Meekness is not weakness. Meekness is strength tempered by self-control. Meekness is the twin of gentleness.

God was with Abraham and had promised the land to him. But Abraham does not let that go to his head. Abraham does not seek to take the land by force. Abraham prefers peace. He respects the people of the land and waits for God.  

Abimelech’s treaty provided Abraham with the opportunity to sort out a dispute over watering rights. Abraham had dug a well and Abimelech’s servants had seized it. Water wells were vitally important in that part of the world. Rain fall was seasonal (it wasn’t all year round) so wells were essential to the survival of people and animals alike.

Abimelech wanted peace with Abraham but without justice there can be no peace. So, Abraham sought justice over the well.

This was an awkward moment for Abimelech. The king has just given a speech about how he has treated Abraham with ‘kindness’ or hesed and now he is learning that in fact his servants have done nothing of the sort. The servants have embarrassed Abimelech and the king is quick to plead ignorance.     

What happens next is quite unexpected. Normally the one who has been wronged (in this case Abraham) would be owed some compensation. But in this situation Abraham doesn’t seek compensation for himself. He does the opposite. Abraham gives Abimelech seven sheep. Abimelech is confused and asks, ‘what does this mean?’

Abraham explains that by accepting these sheep you are acknowledging that I dug this well.

By seizing Abraham’s well, Abimelech’s servants had done an injustice to Abraham and brought shame on their master. To save face Abimelech might feel it necessary to punish his servants. But Abraham comes to the rescue of the men who seized his well by providing compensation on their behalf.  

In this way Abraham has done hesed by preserving Abimelech’s honour and shielding the servants from punishment. Indebted by Abraham’s hesed, Abimelech and his servants will now stay away from Abraham’s well.

Prayer:

It is after making this peace treaty with Abimelech that Abraham planted a tamarisk tree in Beersheba and there called on the name of the Lord, the Eternal God.     

To call on the name of the Lord is another way of saying that Abraham prayed to God and worshipped him.

Elsewhere in Genesis, Abraham is noted as building an altar and calling on the name of the Lord. In this context planting a tree is like building an altar. It designates a sacred place for prayer and worship.

Now to be clear, Abraham is not worshipping the tree. The tamarisk is not like an idol that he bows down to. Nor does the tamarisk tree in anyway represent God. We should not think of the tamarisk tree as a metaphor for God.

As hardy and resilient as the tamarisk tree is, it is not eternal like God.

A tamarisk tree might live somewhere between 50 to 100 years depending on the circumstances. In contrast, the Lord lives forever.

What we notice in verse 33 is Abraham’s prayer life. He has a special place for calling on the Lord. We can pray to God anywhere and at any time, of course. God is not rooted to one location, like a tree. The Lord will hear us wherever we are. Nevertheless, it can be helpful to us if we have a special place where we pray.   

Abraham’s special place was by the tamarisk tree he planted in the dry and desolate wilderness of Beersheba. Once grown, the tamarisk tree would act as a sanctuary, providing shade from the harsh sun for Abraham while he prayed.

Prayer is like a tamarisk tree in that it provides a sanctuary for the human soul.   

The wilderness of Beersheba is an interesting choice. Around the same time as agreeing to a peace treaty with Abimelech, Abraham sent his eldest son, Ishmael into the desert of Beersheba, with his mother Hagar and a skin of water.

Abraham’s second son, Isaac, had just been born and there was friction in the household between Sarah and Hagar. Long story short, once the water had run out, Hagar left Ishmael under a bush to die. Was the bush a young tamarisk tree? Quite possibly, we can’t be sure. From verse 17 of Genesis 21 we read…

17 God heard the boy crying, and the angel of God called to Hagar from heaven and said to her, “What is the matter, Hagar? Do not be afraid; God has heard the boy crying as he lies there. 18 Lift the boy up and take him by the hand, for I will make him into a great nation.” 19 Then God opened her eyes and she saw a well of water. So she went and filled the skin with water and gave the boy a drink. 20 God was with the boy as he grew up. He lived in the desert and became an archer.

Interesting that Ishmael became an archer. I read somewhere that the wood of the tamarisk tree is good for making bows. Apparently, tamarisk wood has the strength and flexibility needed.

What did Abraham pray about under his tamarisk tree? We are not told but probably all manner of things. As a parent, we could well expect him to pray for his children, that God would be with them and watch over their lives for good. In fact, God was with Ishmael and Isaac, even as they took different paths in life.

Prayer is like a tamarisk tree. It provides a sanctuary for the human soul.

Where is your tamarisk tree? Where is your sanctuary for prayer?

Do you have a private prayer closet in your home? Or do you prefer to pray in a small group of close friends? Maybe this church auditorium is your prayer place? Or perhaps you prefer to pray with your hands in the garden, pulling out weeds and watering the plants?  

The tamarisk tree of Genesis 21 is associated with peace, prayer and purpose. 

Purpose:

You may have heard of the term agroforestry. Agroforestry does not refer to angry trees. Rather agroforestry is a sustainable farming practice. That is, planting trees and shrubs alongside crops and livestock.

Agroforestry enhances biodiversity and mitigates the harmful effects of monoculture. (Monoculture is when just one crop is grown.)

Tamarisk trees are used in agroforestry as wind breaks and they also help with the reclamation of marginal lands. As already mentioned, tamarisk roots give stability to the soil and the branches provide shade for livestock. If pasture is scarce, then sheep and goats and cattle can feed off the leaves of the tamarisk.

What’s more, the tamarisk flower attracts bees, which are good for the pollination and propagation of a variety of plants. 

Abraham probably chose to plant a tamarisk (rather than an oak or something else) because it served a practical purpose. The tamarisk was suited to the harsh environment of Beersheba and, as verse 34 makes plain, Abraham intended to stay there for a good long while.

Planting tamarisk trees in Beersheba was an agroforestry strategy long before the term ‘agroforestry’ was coined. Planting tamarisk trees would help Abraham and future generations with farming and shepherding livestock.  

I can’t help noticing how Abraham is a bit like the tamarisk tree in some respects.

Through years of waiting in barrenness, God had grown Abraham & Sarah’s faith strong and deep and wide, like the root system of a tamarisk tree.

Abraham’s faith in God has proven resilient, prospering in even the harshest of environments.

Abraham (who is now over 100 years old) is still evergreen, fathering a son in his old age.

What’s more, Abraham is a salt of the earth kind of person. Just as the tamarisk leaves sweat salt, so too Abraham is salty. Abraham is in the world but not of it, maintaining the distinctive flavour of holiness.

Abraham and the tamarisk tree are both a blessing to the land. Abraham does not try to take the land by force. He is humble and meek, lending stability and peace. Abraham is a man of prayer and a servant to God’s purpose.

Perhaps also the tamarisk tree serves as a symbol of God’s purpose for the nation of Israel. Through Abraham, Isaac and Jacob, God was making a nation that would be resilient and life-giving, a source of shelter and sustenance to those who find themselves in the wilderness. A blessing to the nations.

Sadly, the people of Israel fell short of God’s purpose for the nation, as we have all fallen short. But by God’s grace Jesus fulfils God’s purpose for Israel and for all humanity.

Like Abraham, Jesus serves God’s purpose as a man of peace and prayer.

Jesus did not go to war against the occupying Roman forces of his day.

Jesus chose the path of gentleness and humility, saying…

Blessed are the meek, for they will inherit the land.

And, blessed are the peacemakers, for they will be called children of God. 

Conclusion:

At this point in the sermon, you might expect me to encourage you all to be more like the tamarisk tree; hardy, resilient, salty, lending stability to the land and providing shelter from the harsh elements of this world.

And while they might be good things to aspire to, I’m not sure that is the best application of the text. What you will notice as we go through this series is that each variety of tree we learn about is different.

A better question might be: If you were a tree, what kind of tree would you be? How has God made you? Some of you may be like the tamarisk tree, but not all of us are suited to a dry and desolate environment. Most of us do better when planted beside streams of water.

The point is, don’t try and be something you are not. Be who God made you to be. Whatever tree you might be like, grow where you are planted and let God fulfil his purpose for your life.

Let us pray…

Gracious God, help us to grow to full maturity in Christ and be the people together you made us to be. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What are some of the characteristics of tamarix aphylla? What are tamarisk trees useful for?
  3. Why did Abraham plant a tamarisk tree in Genesis 21? What is the tamarisk tree associated with in Genesis 21?
  4. Where is your tamarisk tree? Where is your sanctuary for prayer? 
  5. In what ways is Abraham like a tamarisk tree?
  6. In what ways are Jesus and Abraham similar? (How do Abraham’s actions in Genesis 21 point to Jesus?)
  7. If you were a tree, what kind of tree would you be? How has God made you?
Tawa Baptist

Sweet & Sour

Scripture: Isaiah 64

Video Link: https://youtu.be/U8ejSDq3bgg

Structure:

  • Introduction
  • God’s intervention and absence
  • God’s goodness and anger
  • God’s gentleness and severity
  • Conclusion

Introduction:

Good morning everyone.

If you try sucking a lemon, it tastes pretty sour. Sets your teeth on edge. But if you mix the lemon with a bit of honey and water, it’s delicious and good for you.

Likewise, if you bite into a raw onion on its own, the taste will make your eyes water. It’s not pleasant. But if you cook the onion with a bit of balsamic vinegar and brown sugar, it tastes delicious.

Lemon and honey, sugar and vinegar, these are classic sweet and sour flavours in cooking. You wouldn’t know unless you tried it, but somehow, sweet and sour is a winning combination.

We are currently in the season of advent. Advent is a time to remember Jesus’ coming. With this in view, our sermon today is based on Isaiah 64, which is essentially a prayer for God to come down to earth.

Isaiah 64 is a sweet and sour prayer. In the context of Isaiah, the relationship between God and his people is not good, it’s like sucking a lemon. The people are affected by exile and feeling the distance between themselves and the Lord. The prophet balances this sourness with a little honey. From verse 1 we read…

Oh, that you would rend the heavens and come down, that the mountains would tremble before you! 2 As when fire sets twigs ablaze and causes water to boil, come down to make your name known to your enemies and cause the nations to quake before you! 3 For when you did awesome things that we did not expect, you came down, and the mountains trembled before you. 4 Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him. 5 You come to the help of those who gladly do right, who remember your ways.
But when we continued to sin against them, you were angry. How then can we be saved? 6 All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away. 7 No one calls on your name or strives to lay hold of you; for you have hidden your face from us and have given us over toour sins. 8 Yet you, Lord, are our Father. We are the clay, you are the potter; we are all the work of your hand. 9 Do not be angry beyond measure, Lord; do not remember our sins forever. Oh, look on us, we pray, for we are all your people. 10 Your sacred cities have become a desert; even Zion is a desert, Jerusalem a desolation. 11 Our holy and glorious temple, where our ancestors praised you, has been burned with fire, and all that we treasured lies in ruins.

12 After all this, O Lord, will you hold yourself back? Will you keep silent and punish us beyond measure?

May the Spirit of Jesus illuminate God’s word for us.

We find a number of sweet and sour combinations in the prayer of Isaiah 64. Our message today focuses on three in particular: God’s intervention and absence. God’s goodness and anger. As well as God’s gentleness and severity. Let’s begin with God’s intervention and absence. 

God’s intervention and absence:

How many of you yell at the ref when you are watching a sports game?

And how many of you live with someone who yells at the ref? Be honest now.

It can be frustrating when the ref makes a bad call and unfair play is allowed. Personally, I don’t care. It’s just a game. But for some of you the compulsion to step onto the field and intervene is very strong.

Modern technology has advanced to the point where the TMO does intervene at times. In fact, in cricket, the players can challenge the on-field decision and ask the third umpire for a second opinion.

In verse 1 of Isaiah 64, the prophet makes an impassioned plea for God’s intervention saying, O that you would rend the heavens and come down that the mountains would tremble before you…

Before we unpack this verse, you should know this sweet and sour prayer actually begins at verse 7 of Isaiah 63. So, this plea for God’s intervention comes somewhere near the centre of the prayer. Isaiah 64, verse 1 is the heart of the prayer, which means it is probably the most important part. 

That word rend means to rip or to tear open. In Old Testament times, rending or tearing your clothes was a sign of grief or remorse. It was a dramatic way of showing everyone that you did not agree with what was happening. Sometimes it signalled repentance. Other times the rending of garments was a sign of protest, like yelling at the ref.     

Asking God to rend the heavens was like asking God to tear his clothes in protest at the status quo. But God appears to be unresponsive, aloof and disengaged. The prophet wants God to visibly show his outrage at the state of affairs. He’s asking God (the third umpire) to come onto the field and right some wrongs.

The mountains of verse 1 are a metaphor for imposing and oppressive obstacles. [1] Whether Isaiah’s audience are in exile or returning from exile, they are up against it. The prophet wants God to come down from heaven in power to deal with the challenges his people on earth face.

He wants God to put heat on Israel’s enemies, as when fire sets twigs ablaze and causes water to boil.

Fire is a catalyst for change. Fire makes things happen. If God came down to intervene that would be the catalyst they needed, just like the days of old when God intervened to deliver Israel from slavery in Egypt.

Some commentators reckon the prophet is confronting God and the people with an intolerable tension between the past and the present. [2]

God intervened before, why won’t the Lord intervene again?

For God’s people in exile the contrast between then and now is as stark as a lush green forest and a barren brown desert. The people have gone from a land of milk and honey to a land of tripe and onions. They have exchanged freedom in Palestine for captivity in Babylon. And when they finally did return to the Promised Land, after their exile, they found ruin and disappointment.   

One thing is clear, God’s perceived absence has the effect of causing people to miss the Lord and to long for him. “Don’t it always seem to go you don’t know what you’ve got till it’s gone”.

There may be times when we feel like exiles in a strange land. Times when we wish God would intervene to change our situation and yet, despite our earnest prayers, nothing changes. The water doesn’t boil and the mountains still stand in our way.

The Lord disciplines those he loves. Sometimes God’s perceived absence and inaction refines us. It moves us to sort out our priorities and realign our values. It sharpens our yearning for intimacy with God.

God’s goodness and anger:

So why doesn’t God intervene? Well, the prophet thinks it has to do with the sweet and sour combination of God’s goodness and anger.

Most people wouldn’t naturally put goodness and anger together. We tend to associate anger with violence or a lack of self-control. Christians often think of anger like a wild animal, something bad to be avoided. Even secular society frowns on anger (in NZ at least).

And while it’s true that not all expressions of anger are good, there is a right kind of anger. At its heart, anger is the natural and unavoidable response to injustice.         

In the same way that your body reacts to an infection by producing antibodies to fight the infection, so too your soul reacts to injustice by producing anger to oppose the injustice. Anger is our soul’s natural immune response to something immoral or wrong and therefore it is good.

But, just as our physical immune system can sometimes overreact and attack healthy cells, so too our soul (or our psyche) can misdirect anger. We might take our anger out on someone who doesn’t deserve it, or we might turn our anger inward where it festers into self-hatred and depression.   

God’s anger is never misdirected or out of proportion. God doesn’t fly off the handle in a fit of rage. God’s anger is tempered with self-control. God’s anger is a carefully measured and fair response against evil and injustice. Without God’s anger, there is no justice and without justice there is no peace.

In verses 4 and 5, the prophet directs our attention to the goodness of God saying: Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him.

You come to the help of those who gladly do right, who remember your ways.

God is unique. He is one of a kind. There is no one else like Yahweh. Not only is the Lord powerful he is also just and merciful, acting to help those who do what is right. This speaks to the goodness of God’s character.

It also suggests the problem for Israel. If Yahweh were a pagan god the people might think they could bribe him or manipulate him with sacrifices. But the Lord Almighty is not like the gods of other nations. He is free. He won’t be bribed or manipulated.

God does good because he is good. Likewise, God gets angry with evil because he cannot abide injustice.

You may have seen an ad on TV where the mum is wiping the kitchen bench with a piece of raw chicken – not very hygienic. The point of the ad is that using a dirty old dish cloth to wipe down the bench just spreads the germs around.

It makes things worse. What you need is a clean new cloth.

The prophet puts his finger on the problem in verses 5 and 6, where he says…

…But when we continued to sin against them, you were angry. How then can we be saved? 6 All of us have become like one who is unclean, and all our righteous acts are like filthy rags…

It’s like the prophet is saying, spiritually speaking we’ve become like someone trying to keep the kitchen clean with a dirty cloth. We may as well be wiping the bench with a piece of raw chicken. Our righteous acts, our best intentions, are just spreading the salmonella of sin around and making things worse.  

The prophet also uses the image of a leaf blown away by the wind. In verse 6 he says, we all shrivel up like a leaf, and like the wind our sins sweep us away.

As long as the leaf stays connected to the tree it lives and breathes. But once the leaf is separated from the tree it dies. With this metaphor, God’s people are like leaves which have become disconnected from the tree.

The wind, in this word picture, is sin. Sin separates people from God, the source of life. The prophet is probably alluding to the exile. The nation sinned against God badly and for a long time. As a consequence, they were swept away to Babylon. This explains Israel’s disconnect with God. 

The prophet is basically saying, we have excluded ourselves from the worshiping community and there’s nothing we can do to get back in.

We admit, the problem is less with our enemies and more with us.  

The alienation between God and his people finds expression in verse 7 where the prophet says: No one calls on your name or strives to lay hold of you; for you have hidden your face from us and made us waste away because of our sins.

‘To call on the name of the Lord’ means to pray. The prophet is praying on behalf of the people because the people have given up trying to pray themselves. They don’t believe God will listen to them because of their sins.

It’s a Catch 22 situation. The only way we’re going to get through this is with God’s help (with him coming down to save us). But God isn’t going to help us because we’ve broken faith with him and he is angry. So what’s the point in praying? We’d just be wasting our breath.  

The people feel hopeless because God has hidden his face. What does it mean for God to hide his face? At the end of the service each week, when I give the benediction, I say… May the Lord make his face shine upon you… This is based on Aaron’s priestly blessing for the people of Israel in the wilderness.

To have the Lord’s face shine upon you is like saying, may God smile on you.     May God’s presence light your way through life, so you are not afraid and do not stumble. May God bless you with warmth and wisdom and vitality.

If that is what it means for God to shine his face upon you, then hiding his face is the opposite. When God hides his face, we stumble in darkness. Without the light of God’s presence, we are afraid because we cannot see a way forward. The signs of God’s grace and blessing are hidden from us.

When God is angry, he doesn’t usually storm in and smash things. More often God hides his face; he steps back, he withdraws his light, so we stumble in the dark and suffer the consequences of our actions.   

There’s a certain irony in God’s goodness. On the one hand God’s goodness enables life to function on earth. More than that, God’s goodness supports trust. It is because God is good that we can trust him.

But at the same time, God’s goodness prevents us from getting close to him. We are not always righteous or just and therefore we risk provoking God’s anger. We need a third person (someone good) to intercede for us, to pray on our behalf. Jesus is that third person. He is the righteous one who bridges the gap, restoring the communication with God.      

Have there been times in your life when you felt like God was hiding his face from you; times when you gave up on prayer? Who interceded for you during that time? Give thanks to God for them.

Now ask yourself, is there someone who needs me to carry them in prayer at the moment? Jesus lends us his righteousness that we might intercede for others before God in prayer.

God’s gentleness and severity:

Isaiah 64 is a sweet and sour prayer. The prophet longs for God’s intervention, during a time when God’s absence is felt keenly. The prophet acknowledges God’s goodness together with God’s anger, his opposition to injustice. Now let’s consider the combination of God’s gentleness and severity.

As a kid, I remember watching a potter form a bowl out of clay. I was transfixed, watching the vessel take shape on the wheel.

Every now and then the potter would look up at me and smile. He was completely silent, didn’t say a word, just let his hands do the talking.

There was a gentleness in those hands, a sensitivity. The potter wasn’t forcing the clay, he was respecting it, feeling for it’s true form. He was an artist.

In verse 8 we read…

Yet you, Lord, are our Father. We are the clay, you are the potter; we are all the work of your hand.

Here the prophet puts two images of God together. The Lord (Yahweh) is both a father to us and a potter. In other words, God is our creator and we are his handiwork, his children. We owe our very existence to God.

A good father, like a good potter, has a gentle touch. Just as a potter skilfully shapes and forms the clay into a functional form, so too a father tenderly shapes and forms his children into maturity.  

The Jewish exiles were like a lump of clay. They were in a state of chaos.

They had little form or shape or function in Babylon. And, like a lump of clay, they were completely helpless. There was nothing they could do to shape themselves. They were entirely dependent on God to reform them as a nation.  

Why does a potter work with clay to create something? Because he is a potter and that’s what potters do. Why should God reform and remake the exiles into a new nation? Because he is the creator and that’s what the creator does.

The prophet is not asking God to act on the basis of the people’s righteousness. He has just admitted they have no righteousness. The prophet is asking God to act on the basis of who God is. Creator and Father.

Making pottery is not all gentleness and grace. After the vessel is formed it goes into a fiery furnace where it bakes at a severe temperature to make it strong and durable. Yes, God is gentle. We could say gentleness is God’s default setting. Gentleness is how God deals with us most of the time. But there are occasions, from our perspective, when God can be quite severe.  

In verses 10 and 11 the prophet describes the state of Israel. The cities have become a desert and Jerusalem a desolation. The temple has been burned with fire and all that was treasured lies in ruins. This is a picture of God’s severity.

We have heard enough about God’s severity over the past three weeks, as we unpacked Mark 13. I don’t need to labour the point today. Suffice to say, God is not like Santa Claus. He is not a benign old man who indulges our every whim. As C.S. Lewis reminds us, God is good but he is not safe. Respect him. He holds your eternity in his hands.    

Having reminded God of his severity, the prophet then concludes his prayer with a question: 12 After all this, O Lord, will you hold yourself back? Will you keep silent and punish us beyond measure?

That’s how the prayer ends, left hanging with the question unanswered.

We know, from our vantage point in history, that the Lord did not hold himself back. We know God does not punish beyond measure. The prayer of Isaiah 64 is answered in the person of Jesus.

Conclusion:

The prophet had asked for God to rend the heavens and come down to help them. Roughly five centuries later, at Jesus’ baptism, we read…

And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending on him like a dove. [with gentleness]

Jesus is the divine intervention the prophet had asked for. Jesus is God’s presence among us, in human form. Jesus is the potter and the clay. Jesus is the catalyst for change, making things happen in heaven and on earth.

Jesus moved the mountains of sin and death, to restore our relationship with God. Jesus is the embodiment of God’s goodness, the ultimate expression of God’s gentleness and justice. Jesus is the face of God, shining upon us.

Let us pray. Father God, you are the potter, we are the clay. Thank you for rending the heavens and coming down. Thank you for answering Isaiah’s prayer in and through Jesus. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Do you yell at the ref during a sports game? Do you know someone who does? Why do people do that? Why does the prophet call for God to rend the heavens and come down?
  3. Have there been times in your life when you longed for God to intervene? What happened?
  4. Have there been times in your life when you felt like God was absent? How did this affect you? 
  5. Why do we need anger? When is anger good? When is anger not good? What strategies do you have for managing your anger well?
  6. Discuss / reflect on Isaiah 64:7. Why did the people give up praying to God? Have there been times when you felt like prayer was useless? Why did you feel that way? Did anyone intercede for you (pray on your behalf) during that time? Is there someone who needs you to carry them in prayer at the moment?
  7. What purpose does God’s gentleness serve? What purpose does God’s severity serve? What is your perception of God? In your mind, is God all gentleness or all severity or a bit of both? Do you have the balance right?    

[1] Refer John Watts, Word Commentary on Isaiah, page 335.

[2] Refer Paul Hanson’s commentary on Isaiah, page 237.

Tawa Baptist

Release

Scripture: Deuteronomy 15:1-11

Video Link: https://youtu.be/-uhaEZAldG0

Structure:

  • Introduction
  • Release for relationship
  • Release for peace
  • Conclusion

Introduction:

Good morning everyone.

What do you think the average mortgage is for a first home buyer in New Zealand today? $200,000? $300,000? $500,000 or maybe $600,000? [Wait]

If you guessed between $500,000 and $600,000, then you were spot on. The average mortgage for a first home buyer in New Zealand is around $578,000. That equates to a monthly repayment of more than $3,700 over 25 years, the better part of $45,000 per annum.

Today we continue our series in Deuteronomy, focusing on chapter 15. In this passage Moses talks about debt and the relationship between borrowers and lenders in ancient Israel. From Deuteronomy 15, verses 1-11 we read… 

At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel the loan he has made to his fellow Israelite. He shall not require payment from his fellow Israelite or brother, because the Lord’s time for cancelling debts has been proclaimed. 3 You may require payment from a foreigner, but you must cancel any debt your brother owes you. 4 However, there need be no poor among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, 5 if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today. 6 For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you. 7 If there is a poor man among your brothers in any of the towns of the land the Lord your God is giving you, do not be hard-hearted or tight-fisted toward your poor brother.  8 Rather, be open-handed and freely lend him whatever he needs. 9 Be careful not to harbour this wicked thought: “The seventh year, the year for cancelling debts, is near,” so that you do not show ill will toward your needy brother and give him nothing. He may then appeal to the Lord against you, and you will be found guilty of sin. 10 Give generously to him and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. 11 There will always be poor people in the land. Therefore, I command you to be open-handed toward your brothers and towards the poor and needy in your land.

May the Spirit of Jesus illuminate God’s word for us.

In this Scripture passage Moses instructs the people to release each other from financial debts every seven years. Cancelling debts is at the heart of loving your neighbour as you love yourself. The people are to release for relationship and release for peace.   

Release for relationship:

Do you think of time as linear, going in a straight line? Or do you think of time as cyclical, going in cycles?

Time can be thought of either way I guess. The seasons of the year: spring, summer, autumn and winter are a classic example of cyclical time. The earth revolving around the sun also illustrates cyclical time.

But we are not left untouched by each orbit of the sun. We come from a past that we cannot change. We are affected by the present moment and we are moving towards a future which is unknown. Linear time.

Perhaps time is both cyclical and linear, moving forward in a cyclical way.

Ancient Israel had a very definite cycle to restore and support their life together. Every seven days they stopped work and rested, everyone on the same day. Every seven years they took a Sabbatical, when they let the land lie fallow, not growing any crops. And every 50 years they celebrated a Jubilee, when ancestral lands were returned to their tribal owners.

The Sabbath cycles provided release. Release from work. Release from debt and release both from the trap of wealth and the trap of poverty. In verse 1 of Deuteronomy 15 we read…

At the end of every seven years you must cancel debts.

Ancient Israel didn’t have a banking system like we do today. They didn’t get a $600,000 mortgage to buy their first home and then pay it off over 25 years. They didn’t need to. They simply built a house on family land using natural building materials close by.

Nevertheless, there would inevitably be times when something went wrong. Perhaps the main bread winner in the family got sick and couldn’t work. Or maybe your crop failed or your ox died and had to be replaced.

When misfortune struck, and you needed to find a way to feed your family, you might approach a fellow Israelite for a personal loan. No interest was charged on this micro loan, although some form of security might be offered. You simply paid back the loan when you could afford it.

The difficulty is that when you paid back the loan you might still be short and so you would have to borrow more money from someone else. Being stuck in poverty is like treading water in the open sea. It takes all your energy just to keep your head above the waves. What you need is someone to lift you out of the water and give you a boat so you can make it back to dry land.

Giving someone an interest free loan saved them from treading water. Cancelling that debt put their feet on dry land.  

Now obviously there was greater risk in lending to someone in the sixth year, when the seven-year cycle was coming to an end. So the temptation was to avoid lending money to anyone at that point, in case they ran out of time to repay you. Moses has this to say…

9 Be careful not to harbour this wicked thought: “The seventh year, the year for cancelling debts, is near,” so that you do not show ill will toward your needy brother and give him nothing.

That phrase, ill will, is literally, evil eye. So the meaning is something like, ‘do not give your needy brother the evil eye’. In other words, do not resent your needy brother for asking for help or being an inconvenience. Do not avoid him when you see him coming.

The other thing we notice here is the word brother. Moses keeps referring to the poor who borrow money as brothers. We hear the word brother about six times in as many verses. This is not to exclude women. We could say brother or sister.

The point is, your creditors are not just a number in your ledger. They are fellow human beings. They are family and they are of special concern to Yahweh. You release people from their debts for the sake of the relationship.   

The economy must give way to the neighbourhood. Relationship capital is more valuable than cash in the bank.

Israel’s inter-personal relationships are not to be defined by debt or money. Their relationships are to be defined by their covenant loyalty to Yahweh, by their shared history and by God’s blessing in the land. 

God released Israel from slavery in Egypt and gave them a fresh start in the land of plenty. Likewise, the people of Israel should release their brothers and sisters from debt and give them a fresh start so they don’t spend the rest of their life treading water.  

Forgiveness is another word for release. When we release someone from the debt they owe us, we are forgiving that debt. We are letting the matter go and not pursuing it further. The opposite of forgiveness is resentment. Resentment is when we hold on to the debt in anger and self-righteousness.  

Jesus does not want us to suffer in that way. Nor does he want us to be defined by debt or money. He wants the community of his followers to be defined by their love for one another. And forgiveness (releasing others from what they owe) is the true test of love.    

In Matthew 18, Peter asks Jesus, how many times should I forgive my brother when he sins against me? Up to seven times? Peter thinks he is being generous. But Jesus lets the air out his balloon saying, not seven times but seventy times seven. Forgive without limit in other words.

Then Jesus tells the parable of the unforgiving servant. The one about the man who owed his master millions and was forgiven his enormous debt simply because he asked, but who then refused to forgive the debt of a fellow servant who owed him far less by comparison.

Needless to say the story did not end well for the unforgiving servant. Not only did the unforgiving man ruin his relationships with his fellow servants, he also ruined his relationship with the king, his master.

It’s like that with us. If we don’t forgive others, if we don’t release them from the debts they owe us, then we end up ruining our relationships with everyone, including God our master. Forgiveness can be a painful and costly process, but at the end of the day it always costs more not to forgive.

We release others for the sake of relationship and for our own mental well-being (our own peace). As the saying goes, ‘to refuse to forgive someone is to let that person live rent free in your head’. That is its own kind of torture.

The good news is you don’t have to wait seven years to forgive. You can release others whenever you want. We release for relationship and we release for peace.

Release for peace:

Take a moment now to clench your fists, like this. Now imagine trying to tie your shoe laces with your hands clenched. Or imagine trying to eat your dinner or catch a ball or give someone a hug or a helping hand. Not sure you could do any of that particularly well. About the only thing you can do with clenched fists is punch someone.   

The longer and tighter you keep your fists clenched the stiffer your fingers become. Okay, now you can release your hands. Don’t want you to hurt yourself or anyone else.

From verse 7 of Deuteronomy 15, Moses says…

7 If there is a poor man among your brothers in any of the towns of the land the Lord your God is giving you, do not be hard-hearted or tight-fisted toward your poor brother. 8 Rather, be open-handed and freely lend him whatever he needs…

Now it should be noted that Moses is talking about giving according to your means. If you are scraping by on the bones of your backside, then you don’t need to go beyond your means or get into debt to help someone else. Giving, in Deuteronomy, is in accordance with what you have received from God. You are not expected to give what you don’t have.

What we notice, in these verses, is that we give with our heart and our hands. In other words, we need the right attitude in how we think and feel about the poor (that’s the heart part) and we need the right action in how we treat the poor (that’s the hand part).

Listening is key to having the right heart attitude and therefore the right action. Moses is telling the people to help the poor in their own neighbourhood, who they have probably known for years. In that context you could plainly see your neighbour’s need and you would know they were not playing you.  

The equivalent today would be helping a friend, family member, work colleague or fellow Christian who is in need. Maybe their hot water cylinder has to be replaced or they need new tyres for their car, but they can’t afford it, so you lend them the money to get it fixed.

That being said, our context today is a bit different from the context Moses had in mind. We don’t always know our neighbours that well and we have even less relationship with the poor and homeless. So when someone does approach us for money they are usually a stranger and we may have no way of knowing whether they are scamming us or not. 

Most of us here are middle class Christians who probably feel some degree of guilt when we see someone begging on the street, like we are not doing enough. Acting out of guilt to make ourselves feel better is not ideal and may not lead to a good outcome.  

Verse 8 talks about lending what the poor need. So two good questions to ask are: what is needed here and is it in my power to lend what is needed? We don’t want to assume to know what is best for the other person.

Yes, you may have wisdom and knowledge to offer but the people you wish to help also have a few clues. The poor generally know what they need better than anyone else. So those who are able to lend a hand should do so with humility and a listening heart.

Of course, listening to the poor, getting to know them, takes time; time we don’t always have. Often it’s just easier to blindly give some money.

 Jesus had this to say about giving to the poor…

2 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honoured by others… 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

Jesus is warning against using the poor to make ourselves look good. That just humiliates the poor. God delights in undercover good deeds, done with a pure heart and without an ego trip.   

In verse 10, of Deuteronomy 15, Moses goes on to say…

10 Give generously to him [your brother in need] and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to.

These words need a bit of understanding. Some people have used this verse (and others like it) to preach a kind of prosperity doctrine or cargo cult. They might interpret it as a get rich scheme, along the lines of the more you give the more wealth and health God will bless you with personally.

But I don’t think it works like that. The main motivation here is not to benefit yourself. The main motivation is to help those in need, trusting that God will take care of you.

Besides, we can never put God under obligation. God won’t allow himself to be manipulated. God acts freely.

This is how it works. When debts are not forgiven, the rich grow richer and the poor grow more desperate. A dangerous divide develops between rich and poor and both sides become fearful of each other, unable to relate in a right way. Decent people are reduced to despair or violence. Crime goes up, anger and hurt boil over. The fabric of the neighbourhood disintegrates. Peace is lost and what you have worked for is undone.

But when debts are forgiven, right relationship is strengthened through acts of kindness. The gap between rich and poor is closed. Bridges of communication and understanding are built. Those who have forgiven debts have nothing to fear from the poor, while those who have had their debts cancelled have no cause for despair or rage. The fabric of the neighbourhood is enriched. Peace is restored and what you have worked for is blessed, it prospers.

Now, when we talk about peace, we don’t just mean the absence of conflict. Peace (or shalom), in a Jewish understanding, is the presence of abundant life, wholeness and wellbeing. Peace in your heart and mind, yes, but also peace in your relationships. A community in which everyone has more than enough. A life giving culture in your neighbourhood that money can’t buy.       

So the blessing God gives, when people forgive each other, is the blessing of a better world in which to raise your kids and grow old. It makes sense to release people from their debts because release allows relationships to breath and it fosters peace. We release for relationship and we release for peace.

In many ways I’m preaching to the choir. I imagine most of you here are open-hearted and open-handed in your giving and forgiving, so I don’t want to labour the point.

Conclusion:

But I do want to point to Jesus, because it is through faith in Jesus that we experience the peace of release. In Luke 4, Jesus said of himself and his mission:

The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release for the prisoners and recovery of sight for the blind, to set the oppressed free…

Jesus came to release us from a spiritual debt we could never repay by ourselves. Jesus came to set us free from the power of sin and death, so that we can enjoy peace in our relationship with God and peace with each other.

What is it that binds you? What is it that taxes your peace? Do you have someone living rent free in your head? What release do you need?

May the Lord set us free to be a blessing to others. Amen.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Do you think of time as linear or cyclical? What cycles did ancient Israel have to support and restore their life together? What cycles do we (today) have to support and restore our life together?
  • Have you ever been oppressed by poverty or debt? How did you feel? What did you do? In what ways did God help you?
  • Why did Moses instruct the Israelites to cancel debts every seven years? Why do we need to forgive?
  • How are the relationships of God’s people to be defined? What should not define our relationships?   
  • Giving to the poor needs to be done with a right heart and hands. What is a right attitude (way to think / feel) towards the poor? What is a right action to take with the poor? 
  • Discuss / reflect on Deuteronomy 15:10. How is this verse best understood?
  • What is it that binds you? What is it that taxes your peace? Do you have someone living rent free in your head? What release do you need?
Tawa Baptist

Peace

Scripture: Isaiah 11:1-9

Video Link: https://youtu.be/-iOYOs5t4dg

Structure:

  • Introduction
  • Wise Spirit
  • Righteous Judge
  • Universal Peace
  • Conclusion

Introduction:

Kia ora whanau and good morning everyone.

Have you ever noticed how many dystopian movies there are these days? Dystopia is a term used to describe a highly dysfunctional society, in contrast to utopia which refers to an ideal society.

A dystopian film is usually set in the future with a government that is evil or corrupt. As a consequence, the people suffer in a nightmarish society, ruled by violence and fear and injustice.

Examples of the dystopian genre include The Divergent Series, The Hunger Games Trilogy, The Matrix series, Gattaca, The Running Man, Snowpiercer and Escape from New York.

The main function of these dystopian films is to critique our present day society. It’s like these movies are giving a prophetic message of what could happen if we don’t fix the problems we have now.

The Bible also critiques contemporary society but it does so without giving in to despair. The Bible critiques the present day and inspires hope by imagining a good future.       

Today is the second Sunday in Christmas Advent, traditionally associated with peace. Advent is a time of consciously waiting for the peace only Jesus can bring. Jesus is the Prince of Peace. Our message this morning focuses on Isaiah 11:1-9. In this passage the prophet paints a picture of a utopian future, one of universal peace. From verse 1 of Isaiah 11, we read…

A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. 2 The Spirit of the Lord will rest on him – the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord – 3 and he will delight in the fear of the Lord. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist. 6 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearlingtogether; and a little child will lead them. 7 The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. 8 The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. 9 They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea.

May the Spirit of Jesus illuminate God’s word for us.

This passage from Isaiah is about the Messiah, God’s anointed King. The Messiah is empowered with a wise Spirit. He is a righteous judge. And, through his wise and just rule, the Messiah will ultimately bring about universal peace.

The Jews of Isaiah’s day were not sure who this ideal king would be, but they could be sure his wisdom and righteousness were a critique of many of Israel’s previous kings who were far from wise or just.

Christians believe that Jesus is the Messiah, the Christ. We believe Jesus will one day usher in universal, lasting peace.

Wise Spirit:

In verse 1 of chapter 11, Isaiah gives us this metaphor for the Messiah:

A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.

Jesse was the father of king David. David’s descendants sat on the throne of Israel for many years. Some of those kings were good but many of them were rotten. God was patient but there is only so much he will tolerate.

Eventually God decided enough was enough and he brought an end to the Davidic monarchy. He cut the descendants of David off from the throne, like cutting down a tree and leaving only the stump.

In chapter 11, Isaiah foresees the day when a new king (a descendant of Jesse and David) will be restored to the throne. This new king will be different to any of the kings that went before. He will bear good fruit, the fruit of righteousness.

Two things we notice about this metaphor. Firstly, the new shoot (or the new Messiah) grows out of something considered long dead. This is a miracle of resurrection.

Secondly, waiting for this new Messiah will require some patience. What God has planned is not going to happen overnight. It will take many years for the new shoot to appear, grow and bear fruit.

In verse 2, Isaiah describes the special power and authority of this new Messiah, saying: 2 The Spirit of the Lord will rest on him – the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord.

In other words, the Messiah will be empowered with the Spirit of God.

Wisdom, in a Biblical understanding, isn’t so much about head knowledge or being book smart. Wisdom doesn’t necessarily come from having a PhD. Wisdom is more practical than that. Wisdom is about making good moral choices and the way one lives their life day to day.

Understanding suggests being able to join the dots correctly. So, someone with good understanding can see how general principles apply in specific situations. Understanding also suggests an awareness of how people tick.      

Jesus demonstrated wisdom and understanding on numerous occasions, especially when questioned by the religious leaders. One time they asked Jesus, ‘Teacher, is it right to pay taxes to Caesar or not?’

But Jesus, knowing their evil intent, said, “…why are you trying to trap me? Show me the coin used for paying the tax… Whose portrait is this? And whose inscription? …Give to Caesar what is Caesar’s and to God what is God’s.”     

Wisdom and understanding you see. Jesus understood the hearts or intentions of his questioners. He also had the wisdom to know how to apply the spirit of God’s law to a specific situation, which wasn’t necessarily detailed in God’s law.

Returning to our passage from Isaiah. The Messiah will also have the Spirit of counsel and of might. Counsel here is about the right kind of strategic advice. Drawing on last week’s message, the Messiah will be a wonderful counsellor (or wonder planner), good at chess. 

Might is associated with power but, in this context, it’s not so much the power of brute force. More the power of thinking smarter and having the will or courage to follow through on your convictions.

Jesus also fits the bill when it comes to counsel and might. Jesus’ counsel, if someone hits you, is to turn the other cheek. Incredibly difficult to do but an excellent strategy for minimising violence.

Not only was Jesus’ teaching on this point smart, Jesus also had the might, or the strength, to turn the other cheek and not respond with violence when he was physically beaten at his trial. 

Knowledge of the Lord, means knowing God through relationship and experience. Knowledge doesn’t just mean knowing facts about God. Knowledge comes from tasting and seeing that the Lord is good. Knowledge of God is the basis of trust in God.

Fear of the Lord has to do with awe and reverence and respect for God. As Proverbs tells us, ‘the fear of the Lord is the beginning of wisdom’.

The Messiah will delight in the fear of the Lord. I quite like Abraham Heschel’s rendering of verse 3: Through the fear of the Lord he [the Messiah] will have supreme sensitivity.

Sensitivity speaks of discernment. When a woman caught in adultery was brought before Jesus, in John 8, the Lord showed supreme sensitivity in his dealing with the angry crowd and the frightened woman.    

Righteous Judge:

In ancient times, if people wanted to settle a serious dispute, they might go to the king for a resolution. King Solomon, who lived many years before Isaiah, was renowned for His wisdom. People brought their disputes before him.

Famously, two women came to Solomon one day. They both lived in the same house and both had infant sons. One of the sons had died, but both women claimed the surviving child was theirs.

Solomon ordered one his soldiers to cut the living boy in two and give half to each woman. One of the women just shrugged her shoulders, she was pretty unmoved by this command. But the other woman begged the king to spare the child’s life and give the baby to her rival.

Solomon had no intention of harming the baby. It was a test to see which of the women was the true mother. Obviously the child belonged to the woman who was prepared to give up her baby to save his life.

In Isaiah 11, verses 3-4, we read…

He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth.

These verses are basically saying that the wise Messiah will be a righteous judge. He won’t give preferential treatment to someone just because they happen to be rich and powerful.

There is a famous statue of lady justice holding scales in one hand and a sword in the other. The balanced scales represent fairness and equity. While the sword represents punishment for wrong doing.

The interesting thing is that lady justice is wearing a blind fold. The message with the blindfold is that justice does not take into account a person’s race or religion or wealth or position in society. Whatever your demographic, whatever your background, your case will be decided on the evidence, not on who your parents are or how much money you have.

The inspiration for lady justice comes from passages like Isaiah 11. The Messiah will not judge by outward appearances. He will look deeper, to the heart of the issue, because things are not always as they first appear. 

For example, if a widow steals a loaf of bread to feed her hungry children, then the righteous judge (who is also the king) will acknowledge the law has been broken but also look deeper as to the cause. Why is this woman so poor that she has to steal bread to feed her family?

Is it because her landlord is charging too much rent? Is it because her boss isn’t paying her enough? Or is it because someone has a monopoly on bread making and can charge whatever they want?

If the woman stole bread because the system is broken, then it’s not fair to punish her for something she has no control over. This righteous judge is also the king of the land. His word is law. He controls the system. So he can fix whatever the larger problem (with society) is.   

So that’s the main idea with these verses in Isaiah 11. The Messiah is a righteous judge who looks at the heart of the matter in order to make his kingdom (his society) a fair place for everyone. A place in which widows don’t need to resort to stealing.

But let me develop this idea a bit more, because I don’t want to leave you with the false impression that the rich are evil and the poor are saints. We all know that people are more complex than that. Nor should we think that every act of wrong doing can be blamed on a faulty system. Individuals still have to take some responsibility.

The point we need to keep hold of here is that God’s Messiah does not judge by outward appearances. Sometimes needy people are hidden in plain sight.

Sometimes they are businessmen wearing suits and a thin smile to hide the emptiness they feel inside. Or they may be lampooned politicians who everyone loves to criticise. Or the tired, busy (and somewhat invisible) parent sacrificing their own needs and wants for their family.

No one liked Zacchaeus the tax collector. They all thought he was a corrupt businessman who got rich by robbing decent hard working folks. But that was more of a prejudice. They did not see his loneliness or feel his hurt at the comments people made at his expense.  

Jesus did not judge Zacchaeus by what he saw or heard people say. Jesus looked deeper, beneath the outward appearance, and saw a generosity and faithfulness in Zacchaeus that was just waiting to be released. Jesus honoured Zacchaeus and the whole community was blessed, particularly the poor.  

You know sometimes we judge ourselves by outward appearances. Maybe we look in the mirror and we don’t like what we see. We wish we were a different shape, with better skin or better hair or a bit taller. All superficial things, most of which we have little or no control over.

Or perhaps we get to our middle years and look back at our life, wondering what have I accomplished? What difference have I made in the world? What if I had climbed a different ladder?

In 1946, Frank Capra directed a movie called It’s a wonderful life.  It’s a Christmas movie, although probably not that well known in New Zealand today.

The main character, George Bailey (played by Jimmy Stewart) is a kind man who always puts others first, at his own expense. He is a regular middle class guy, a businessman, who helps people with their finances.

His generosity to others puts him in a vulnerable position. He reaches a low point in his life and his nemesis, Mr Potter, rubs salt in the wound. Potter tells George that he is worth more dead than alive, and George believes him.

George is ready to throw in the towel but then a guardian angel comes along and shows George the good news about himself. Clarence, the angel, shows George the positive difference his hard work and kindness has made in the lives of others.

Maybe you can identify with George. Maybe you do your best to help but still end up feeling like it’s not enough somehow. That your life and efforts have fallen short of the mark. Don’t judge yourself or your efforts. You don’t know how God will use your life for good. What we do know is that God does not waste anything done in love.

Having a Messiah who is a righteous judge, saves us from judging ourselves.

Or, to put it more strongly, you have no right to judge yourself. You are not qualified. You can’t see deep enough or far enough, like Jesus can. You will either think too much of yourself (like Mr Potter) or too little (like George).

Returning to Isaiah 11. The poetry in verses 4 & 5 is vivid. It points to a Messiah (a king) with divine power.

He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist.

The King, Isaiah has in mind, can slay the wicked with his words. That’s how wise and powerful he is.

Accountants get a bit of a hard time. I know this because I used to be one. But actually accountants have quite a bit of power to do good. You would be surprised by how helpful accounting is in pastoral ministry.

Many of us tend to like movies where the hero takes out the bad guy with a fist or a gun. The movie sets us up to hate the villain with a sense of righteous indignation. Then it satisfies our desire to see revenge.

In real life, it doesn’t necessarily play out that way. In the 1930’s it wasn’t Batman or Wonder Woman or Dirty Harry or Bruce Willis who dealt a blow to the mafia. It was actually the work of an accountant, Frank J. Wilson, who finally brought Al Capone to justice.

The Messiah pictured in Isaiah 11 doesn’t carry a gun or a sword. He doesn’t need to swing his fists. He is more like an accountant, who uses his head. The Messiah’s weapons are righteousness, faithfulness and words of truth. Possibly also a calculator (although Isaiah doesn’t mention the calculator in these verses).   

Universal Peace:

God’s promised King, foreseen by Isaiah, has a wise spirit, he is a righteous judge who ushers in universal peace.  In verses 6-8 we read of a utopian future…

6 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearlingtogether; and a little child will lead them. 7 The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. 8 The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest.

In this metaphor we have the hunters and the hunted; the weak and the strong; the deadly and the vulnerable; the cunning and the innocent. Each of these pairs of opposites is living together in peace, safely and without fear. When everyone knows the fear of the Lord they feel secure and are not afraid of their neighbours. 

John Goldingay sums up the meaning well when he says: ‘Harmony in the animal world is a metaphor for harmony in the human world. The strong and powerful live together with the weak and powerless because the weak and powerless can believe that the strong and powerful are no longer seeking to devour them.’ [1]

Verses 6-8 are a metaphor about how the world will be when the fruit of the Messiah’s reign is realised in its fullness. It is life as it will be when Jesus returns in glory. This is paradise on earth, at the dawn of a new age.

For this utopian future to be realised, the hearts and minds of the whole world need to be transformed by experiential knowledge of the Lord. Verse 9 reads…

9 They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea.

This is telling us something that is hard to believe – that the peace will be universal. The peace is not limited to a particular holy place. The peace fills the whole earth, like the waters cover the sea. Think about that for a moment. The waters of the sea of peace are deep, inexhaustible and full of life. 

In that day preachers, like me, will be out of a job. We won’t need to explain the Scriptures to you because the reality to which the Scriptures point (that is, Jesus the Messiah) will be real in people’s lived experience.

Conclusion:

Sadly, this is not life as we experience it now. This utopian vision of universal peace is a critique of the present world in which weak and vulnerable people are often taken advantage of by ruthless and greedy individuals. This world is still a dangerous place. So don’t go putting your hand in a snake’s nest.

Although universal peace is not a reality for us yet, personal peace with God is possible now through faith in Jesus. Jesus’ death on the cross and his resurrection from the dead opens the door to friendship with God.

Grace and peace be yours in abundance.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Do you have a favourite dystopian film? What is it and why do you like it? What critique might this film be making about our society today?
  • What does Isaiah’s metaphor of a shoot growing out of a dead stump reveal about God’s promised Messiah?
  • What does Isaiah have in mind when he talks about the Spirit of wisdom, counsel, understanding, might and fear of the Lord? Can you think of examples from the gospels where Jesus demonstrates this Spirit of wisdom?
  • Do you judge yourself? Where does this lead? Why is it important to leave judgement (of ourselves and others) to Jesus? 
  • Discuss / reflect on the metaphor of the animals in verses 6-8. What is Isaiah saying with this word picture? Can you imagine a world like that?

[1] Refer John Goldingay’s commentary on Isaiah, page 85.

Tawa Baptist

Abram liberates Lot

Scripture: Genesis 14

 

Title: Abram liberates Lot

 

Structure:

  • Introduction
  • Abram liberates Lot
  • War in the Bible
  • Abram chooses peace
  • Conclusion

 

Introduction:

You may have heard of the movie, Saving Private Ryan

–         Saving Private Ryan is set during the Second World War when the Allied soldiers were fighting in Europe (after the D Day landings)

–         The film tells the story of a platoon of American soldiers who are sent on a mission to the front to find Private Ryan and bring him back to safety

–         Although this platoon are outnumbered they fight bravely and eventually manage to rescue the young soldier

 

Today we continue our series on the life of Abram

–         Please turn with me to Genesis chapter 14 – page 17 near the front of your pew Bibles

–         The story of Abram in Genesis 14, is a bit like the story of Saving Private Ryan in that Abram is going into battle with a relatively small number of men to rescue his nephew Lot from a powerful enemy

–         Genesis 14 is the first account of war recorded in the Bible

–         From verse 1 we read…

 

Four kings, Amraphel of Babylonia, Arioch of Ellasar, Chedorlaomer of Elam, and Tidal of Goiim, 2 went to war against five other kings: Bera of Sodom, Birsha of Gomorrah, Shinab of Admah, Shemeber of Zeboiim, and the king of Bela (or Zoar). 3 These five kings had formed an alliance and joined forces in Siddim Valley, which is now the Dead Sea. 4 They had been under the control of Chedorlaomer for twelve years, but in the thirteenth year they rebelled against him. 5 In the fourteenth year Chedorlaomer and his allies came with their armies and defeated the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in the plain of Kiriathaim, 6 and the Horites in the mountains of Edom, pursuing them as far as Elparan on the edge of the desert. 7 Then they turned around and came back to Kadesh (then known as Enmishpat). They conquered all the land of the Amalekites and defeated the Amorites who lived in Hazazon Tamar.

8 Then the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela drew up their armies for battle in Siddim Valley and fought 9 against the kings of Elam, Goiim, Babylonia, and Ellasar, five kings against four. 10 The valley was full of tar pits, and when the kings of Sodom and Gomorrah tried to run away from the battle, they fell into the pits; but the other three kings escaped to the mountains. 11 The four kings took everything in Sodom and Gomorrah, including the food, and went away. 12 Lot, Abram’s nephew, was living in Sodom, so they took him and all his possessions.

13 But a man escaped and reported all this to Abram, the Hebrew, who was living near the sacred trees belonging to Mamre the Amorite. Mamre and his brothers Eshcol and Aner were Abram’s allies. 14 When Abram heard that his nephew had been captured, he called together all the fighting men in his camp, 318 in all, and pursued the four kings all the way to Dan. 15 There he divided his men into groups, attacked the enemy by night, and defeated them. He chased them as far as Hobah, north of Damascus, 16 and got back all the loot that had been taken. He also brought back his nephew Lot and his possessions, together with the women and the other prisoners.

 

May the Spirit of Jesus illuminate this Scripture for us

 

Abram liberates Lot:

Genesis 14 contains lots of unfamiliar names and places, all listed in quick succession, which makes it difficult for us to follow – so I’ve put together a table here to make it easier to understand

Basically there were two opposing alliances…

–         The mafia alliance and the rebel alliance

–         The mafia alliance was comprised of 4 kings

–         And the rebel alliance was comprised of 5 kings

 

The word ‘king’ appears 28 times in this chapter – so it’s a key word [1]

–         When we think of a king we tend to think of someone who is in charge of a whole country or perhaps a commonwealth of countries

–         But that wasn’t necessarily the case 4000 years ago when Abram walked the earth – kings at that time usually had a more modest kingdom

–         For example, Sodom & Gomorrah were cities, they weren’t countries

–         So being the king of Sodom was sort of like being the mayor of the city

–         It appears some kings though (like Chedorlaomer perhaps) may have reigned over a larger area

 

I imagine the alliance of four kings was a bit like the mafia in that they required other kings to pay them protection money

–         You pay us a tribute and we won’t destroy you

–         It was like an extortion racket, in other words, with Chederlaomer as the mafia boss – or the god father

 

I’ve given the five kings the label ‘rebel alliance’ because they rebelled

–         After 12 years of towing the line they decided to make a stand and stopped paying the tribute to the mafia alliance

–         Now the problem with the name ‘rebel alliance’ is that those who are into Star Wars will think, ‘Ah, the rebel alliance. They’re the good guys.’

–         Well, the rebel alliance may be the good guys in Star Wars but in Abram’s galaxy they were thoroughly wicked, really bad

–         So you need to understand that both the mafia and the rebels behaved in ways that were evil – neither side was good

 

The irony is that Abram, who does not have the title of king, shows more honour and more nobility than any of the 9 kings named in either alliance

 

As a consequence of the rebels’ action in not paying their tribute, the mafia alliance went on the war path

–         In verses 5-7 we read how the mafia encountered and defeated six people groups before facing off with the 5 rebel kings in the valley of Siddim

–         This might seem like unnecessary detail to us but we are told these facts so that we understand just how formidable the mafia alliance was

–         No one could stand against them

–         The mafia defeated the rebels and carried off all the loot, taking the survivors as slaves, including Abram’s nephew Lot

 

Up until this point Abram has managed to stay out of this war

–         You will remember that God had promised the land of Canaan in perpetuity to Abram and his descendants

–         All Abram had to do was trust in God’s promise – which is actually a lot more difficult than it sounds

 

Since arriving in Canaan, Abram’s faith in God’s promise had been tested – first by famine and then by prosperity

–         Now Abram’s faith is tested again, this time by the threat of foreign invaders

–         When the mafia alliance went charging through Canaan, throwing their weight around, Abram may have felt tempted to make a stand and defend his turf

–         But he doesn’t – he stays out of it, not relying on his own strength but trusting God to fulfil his promise in the fullness of time

–         It’s only when Abram learns that his nephew Lot has been taken captive that he takes action – Abram is his brother’s keeper

 

Sometimes faith is passive in the sense that we just need to sit still and leave the outcome in God’s hands

–         Other times though faith is more active, requiring us to get off our backside and do something brave

 

Abram’s motivation for getting involved in the war is not defence of his land but liberation of Lot

 

Two points to note here:

–         Firstly, Abram shows loyal (unselfish) love for Lot

–         Abram could have done nothing and simply let Lot be taken into captivity, saying, ‘He’s made his bed now he needs to lie in it’

–         But Abram doesn’t do that. (He is more gracious.) Even though there’s nothing in it for him Abram goes out of his way to set Lot free

 

The second point to note is that Abram’s response to this conflict (with the mafia alliance) is very different from his response to the conflict in Genesis 13

–         You may remember from last week’s sermon that Abram & Lot’s herdsmen started quarrelling over grazing rights for their animals

–         Abram handled that conflict by suggesting he and Lot separate, giving Lot first option of where he wanted to go

–         Lot chose the best land for himself, moving toward Sodom and eventually settling in the city of Sodom itself

 

So, in Genesis 13 Abram handles the conflict by giving way to Lot, by not contesting, not fighting

–         By contrast, in Genesis 14, Abram handles the conflict by chasing after the mafia alliance – by taking them on and not giving way to them

 

When it comes to handling conflict we need to have more than one tool in our tool box

–         The mafia alliance only had one tool, a hammer, and so every problem looked to them like a nail – just bash it

–         Abram though has a number of tools and he chooses the tool that is best suited to the situation

–         In Genesis 13 Abram uses a saw to make a clean separation with Lot

–         But in Genesis 14 Abram uses a screw driver to take apart the mafia alliance

 

Abram knows that his fighting force is not as strong as the mafia’s so he doesn’t try to face the mafia head on, with a hammer

–         He takes his enemy by surprise, attacking in small strategic groups at night

–         Abram rescues his nephew Lot and recovers the loot that had been stolen by the 4 kings – not bad for a wandering shepherd

–         This was a real David & Goliath victory – a victory for the little guy against the giants

 

Verse 16 is interesting the way it specifically mentions that Abram brought back the women, along with his nephew Lot and the other prisoners

–         In a society and culture that generally didn’t see women as equal to men, or as valuable as men, it is significant that Abram (and the narrator of Genesis) did value them

–         Women tend to suffer the most in war

–         If they are in the conflict zone itself then they are often raped or abused

–         But even if they are out of harm’s way (physically) they still suffer deeply by losing their husbands, their sons and their brothers

–         God had promised to bless others through Abram and here is a case in point – Abram’s war effort blesses women and other oppressed people

–         Abram foreshadows Christ, who came to set the captives free, not with brute force but with wisdom and truth

 

War in the Bible:

One question for us today is: what is a Christian response to war and violence?

–         Well, it seems quite complicated to me – I’m not sure we can make a blanket rule about it

–         Like Abram we need to have more than one tool in our tool box – that is, more than one strategy or response for handling conflict and we need to choose the response that best fits the situation

 

Mic Duncan wrote a series of three really helpful articles on the subject of war in the Baptist magazine last year [2]

–         He used a number of examples of responses Christians had made to war, including the way  “Maori prophets Te Whiti and Tohu employed nonviolent tactics at Parihaka in Taranaki” [3] [on the 5th November 1881]

–         Today, incidentally is Parihaka day (as NZ’ers we should be remembering Parihaka, not Guy Fawkes)

 

Another example Mic used was when the former President of the Philippines (Ferdinand Marcos) was defeated by some Catholic nuns who lay down on a main highway in front of oncoming tanks

–         The tanks stopped within an inch of their bodies and Marcos had to flee

–         They termed it the bloodless revolution [4]

 

In contrast to these non-violent responses to oppression, Mic also talked about Dietrich Bonhoeffer, a German pastor in the 1930’s & 40’s…

– “After quiet and serious reflection, [Bonhoeffer] came to the view that Adolf Hitler had to be removed from power, even if it was at the point of a gun. In fact, Bonhoeffer said he would be willing to pull the trigger himself, then ask God for forgiveness. You may disagree, but in his view Hitler was like an out of control truck, swerving this way and that, harming and maiming people that got in its way. What should the Christian response be? To bandage the maimed and wounded on the sidewalk? Or to drive a spike through the truck wheels to stop it? Bonhoeffer… determined the truck must be stopped…” [5]

 

Bonhoeffer became involved in a plot to kill Hitler which failed. Bonheoffer was caught sent to prison and eventually hanged by the Nazis before the war ended

 

These 3 quite different examples show us that a Christian response to war is not one size fits all – we need a variety of tools for responding to evil

–         Abram’s responses to the conflicts he faced was different, depending on the circumstances

 

In his final article, Mic refers to six salient points made by Biblical theologian John Goldingay (and I paraphrase a bit here)

 

This is what the Bible as a whole tells us about war…

 

Firstly, war happens

–         Conflict is part of the reality of our world so we have to deal with it (or at least think about it) whether we want to or not

 

War is not one thing – that’s the second point

–         There are wars for setting people free, defensive wars, wars for power or greed, punitive wars, all sorts of different kinds of wars

–         For the mafia alliance the war was about maintaining power & control

–         Whereas for Abram it was about liberating people, in particular Lot

 

The third point is that God sometimes takes part in war

–         God does not rule out using force or violence to accomplish his purpose, although I don’t think it is his preferred option

–         As followers of Jesus this may be difficult for us to swallow but we need to remember that God is wise and free – he knows what is best and he is free to act as befits his good character, his justice & mercy

 

This third point begs the question, did God take part in Abram’s war against the mafia alliance?

–         Well, it appears he did

–         The text doesn’t say that God commanded Abram to go to war but it does imply that he supported Abram’s decision

–         I don’t believe it was just random luck that a man escaped to tell Abram that Lot had been captured

–         That was most likely God’s providence – perhaps even God’s catalyst for Abram to take action and get involved

–         Later in chapter 14, Melchizedek attributes Abram’s victory to God, which makes it clear that Abram won because God took part

–         How else could a wandering shepherd take down the most powerful military alliance at that time

 

Having just said that God sometimes takes part in war it is also true that war is not God’s ideal

–         Although Abram went to war to liberate Lot, he didn’t major on war, he preferred peace

–         God will eventually end war – His kingdom is characterised by peace

 

Which leads us to our fifth point: Some Christians should be pacifists – (i.e. resist evil in non-violent ways) as a reminder to the church and the world that God’s creation is not meant for war, that war is unnatural

 

Taken as a whole the Bible shows us more than one response to evil

–         Some must love our enemies by lying in front of tanks (they are the real heroes)

–         While others must love the oppressed by taking to the tanks in order to bring down wrong [6]

 

Abram chooses peace:

After defeating his enemies and setting the captives free Abram returns from battle and is greeted by two other kings

–         We pick up the story from verse 17 of Genesis 14…

 

17 After Abram returned from defeating Chedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). 18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High,

19 and he blessed Abram, saying,

“Blessed be Abram by God Most High,     Creator of heaven and earth. 20 And praise be to God Most High,     who delivered your enemies into your hand.”

Then Abram gave him a tenth of everything.

21 The king of Sodom said to Abram, “Give me the people and keep the goods for yourself.” 22 But Abram said to the king of Sodom, “With raised hand I have sworn an oath to the Lord, God Most High, Creator of heaven and earth, 23 that I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you will never be able to say, ‘I made Abram rich.’

I will accept nothing but what my men have eaten and the share that belongs to the men who went with me – to Aner, Eschol and Mamre. Let them have their share.

 

May God bless the reading of his word to us

 

Two quite different kings approach Abram after his victory

–         Bera, the king of Sodom and Melchizedek, the king of Salem

 

Melchizedek means ‘king of righteousness’ and Salem means ‘peace’

–         So Melchizedek was also the king of peace

–         Righteousness and peace go hand in hand

 

Melchizedek, who is a priest of God Most High, as well as a king, greets Abram with hospitality and a blessing

–         Melchizedek wants to establish a right relationship with Abram

–         He wants peace and so does Abram who honours God by giving Melchizedek 10% of the loot – a tithe

 

The king of Sodom is quite different to Melchizedek

–         The first words out of Bera’s mouth were a demand, “Give me…”

–         No blessing, no word of thanks, no hospitality just, “Give me”

–         The king of Sodom is a selfish man, only interested in his own welfare

–         He wants to control the situation

–         But Abram won’t have a bar of it

–         Abram refuses to be manipulated by such an evil man and returns the loot to the king of Sodom

 

In this way Abram’s motivation is revealed

–         Unlike his enemies Abram did not go into battle for financial gain or for power or land

–         He simply went to rescue his nephew Lot – that is: to set the captives free

–         Again Abram points to Jesus, who also came to redeem humanity – to set us free from sin & death

 

In Luke 4 Jesus says of himself…

–         The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favour.

 

Conclusion:

It’s not just Abram who points to Jesus, Melchizedek points to Jesus also

–         In the book of Hebrews, chapter 7, we read how Jesus is a priest in the order of Melchizedek

–         In other words, Jesus is a high priest superior to all other priests

–         He is the King of righteousness and the Prince of peace

–         Through faith in Jesus we receive righteousness and peace with God

 

The musicians will come to lead us in song now as we prepare to honour our King, Jesus, by sharing communion together

 

Questions for reflection &/or discussion:

 

1.)    What stands out for you in reading this Scripture and/or in listening to the sermon?

 

2.)    In what ways does Abram show how a true king should behave, in contrast to the 9 other kings named in verses 1-2 of Genesis 14?

 

3.)    What was Abram’s motivation for getting involved in the war?

 

4.)    How is Abram’s response to his conflict with Lot different from his response to the conflict with the ‘mafia alliance’?

 

5.)    What tools do you have in your tool box for handling conflict?

 

6.)    How are women affected by war?

–         Have you ever been affected by war, either directly or indirectly?

 

7.)    What does the Bible, as a whole, tell us about war?

–         Reflect on / discuss John Goldingay’s 6 points

 

8.)    Reflect on / discuss the contrast between Melchizedek (king of Salem) and Bera (king of Sodom)

 

9.)    How does Abram’s response to oppression, in Genesis 14, point to Jesus?

–         How does Melchizedek point to Jesus?

 

https://soundcloud.com/tawabaptist/5-nov-2017-abram-liberates-lot

[1] Bruce Waltke, Genesis, page 226.

[2] Refer Baptist Magazine, Vol 132, no’s. 4, 5 & 6.

[3] Mic Duncan, Baptist Magazine, v. 132, no. 6, page 27.

[4] Ibid, page 28.

[5] Mic Duncan, Baptist Magazine, v.132, no.6, page 17.

[6] John Goldingay, Old Testament Theology, vols. 1-3 (2003), referenced in Mic Duncan’s article in the Baptist Magazine, v.132, no.6, (2016) page 17.

Tawa Baptist

Arrival

Scripture: Psalm 122

 

Title: Arrival

 

Structure:

  • Introduction
  • Arriving
  • Gathering for worship
  • Asking for peace (within)
  • Conclusion

 

Introduction:

Today we continue our series on the Songs of Ascents – which we know as Psalms 120 to 134

–         In ancient Israel people went on road trips each year to the temple in Jerusalem to celebrate the three main religious festivals

–         To help them prepare for the festivals pilgrims might sing these 15 songs on their journey

 

The word ‘Ascent’ has to do with moving upward

–         The temple in Jerusalem was on a hill – so the pilgrims were physically ascending (or moving upwards) as they made their way to the temple

–         And, at the same time, they were drawing closer to God

 

In April this year we will celebrate Easter

–         Easter is the main festival for Christians, alongside Christmas and Pentecost

–         The plan, over the next couple of months, is to explore these Songs of Ascents as we journey toward Easter

–         This morning we take a closer look at psalm 122

–         In this song the psalmist arrives in Jerusalem – his destination

–         Jerusalem is where he finds security

–         And, it is where the people of God gather for worship & justice

–         From the New Revised Standard Version we read…

 

1 I was glad when they said to me,     “Let us go to the house of the Lord!” 2 Our feet are standing     within your gates, O Jerusalem.

 

3 Jerusalem—built as a city     that is bound firmly together. 4 To it the tribes go up,     the tribes of the Lord, as was decreed for Israel,     to give thanks to the name of the Lord. 5 For there the thrones for judgment were set up,     the thrones of the house of David.

 

6 Pray for the peace of Jerusalem:     “May they prosper who love you. 7 Peace be within your walls,     and security within your towers.” 8 For the sake of my relatives and friends     I will say, “Peace be within you.”

9 For the sake of the house of the Lord our God,     I will seek your good.

 

May the Spirit of Jesus illuminate this song for us

 

Arriving:

On the wall here we have a diagram of the water cycle process:

–         Precipitation, evaporation and condensation

–         Precipitation is rain or snow – basically water falling out of the sky because it has become too heavy to stay in the clouds

–         After precipitation the water collects on the ground for a while until it evaporates

–         Evaporation is when the liquid on the ground turns into water vapour which is transported up into the sky by the power (or heat) of the sun

–         And condensation is basically the formation of clouds, when the water vapour condenses before eventually turning into liquid precipitation (or rain) again

 

This water cycle process (precipitation, evaporation and condensation) has the effect of purifying the water

–         When the water gathered on the ground evaporates it leaves behind the impurities

 

Psalm 122 describes the Jewish pilgrim happily arriving at the gates of the holy city, Jerusalem

–         Arrival is both an end and a new beginning

–         It is a change from being on the move to being still

–         Verse 2 touches on this stillness with the psalmist saying…

–         “Our feet are standing within your gates O Jerusalem”

–         In other words, we have arrived, we are here, we are safe & secure

 

As I mentioned before there are 15 songs of Ascents and we’ve only got to the third song – yet already the psalmist has reached his destination

–         We might not have expected him to reach his journey’s end until perhaps the 14th or 15th psalm

–         Maybe we are not meant to think of these 15 songs in a linear way – travelling from point A to point B

–         After all, arrival is both an end and a new beginning

–         Perhaps our spiritual journey is more like the water cycle process, involving both movement and stillness, transformation and purification

 

Alec Motyer notes: “The 15 songs seem to form five sets of three. For the most part the keynotes of the psalms in each set are distress in the first, power in the second, and security in the third” [1]

 

So there is a repeating cycle or movement from distress to empowerment to security (not unlike precipitation, evaporation and condensation)

–         This seems to fit what we’ve come across so far in this series

–         Psalm 120 describes the distress the Jewish ex-pat felt as he was surrounded by liars, a long way from home

–         While Psalm 121 describes the power (or grace) of God to protect the pilgrim as he makes his journey through the wilderness

–         And Psalm 122 talks about the security or safety embodied by Jerusalem.

–         Looking ahead to psalm 123 we pick up notes of distress again

–         Followed by power (or deliverance) in psalm 124 & security in psalm 125

 

In a general sense we could apply this pattern to our own spiritual life

–         By his power (or grace) the Lord transports us from distress to security

 

For example…

–         The power of God’s judgment transports us from the distress of our anger (at injustice) to the security of peace

–         Likewise, the power of Jesus’ forgiveness transports us from the distress of our sin & guilt to the security of acceptance by God

–         So too, the power of Christ’s resurrection transports us from the distress of death to the security of eternal life

–         And, in the meantime, the power of the Holy Spirit transports us from the distress of fear and anxiety to the security of trust and assurance

 

It seems to me that God takes us through this cycle of distress, power & security many times in this life – and in the process we are purified, sanctified

 

Okay then, Jerusalem is a place of security

–         It is also a centre for worship and justice

 

Gathering for worship:

In physics the mass of an object is the amount of matter (or stuff) it contains

–         The more matter an object contains the greater its mass

–         So, an elephant has a greater mass than a mouse because an elephant contains more matter

 

Mass is what causes gravity

–         The greater the mass of something (the more stuff it contains) the stronger its gravitational pull

–         So the elephant here has more gravitational pull than the mouse

–         Just like the sun has more gravity than the earth and the earth has more gravity than the moon

 

Now just because something appears bigger (just because it takes up more area) it doesn’t automatically follow that it has more mass

–         Mass is measured in kilograms, not square metres

–         Take this balloon for example. If I blow it up like this [blow up balloon] it appears larger than this chocolate bar

–         But which of these two things do you think has the greatest mass – the balloon or the chocolate bar?  [Wait]

–         I reckon it is the chocolate bar because there is more matter (more stuff) compacted together in the chocolate bar than there is in the balloon

–         The chocolate bar has a mass of 25 grams – whereas the balloon would be less than a gram

–         The chocolate bar has more gravitational pull than the balloon, especially if you are hungry. The balloon is just full of air

 

In verse 3 the psalmist describes Jerusalem saying it is built like a city that is bound firmly together

–         Or as the NIV puts it: built like a city that is closely compacted together

–         The image here is one of strength, wholeness and substance

–         In other words, Jerusalem is not full of air

–         It may not look as large as other cities but it contains a lot – it has significant mass, real gravitational pull – enough gravitational pull in fact to draw the tribes of Israel together in worship

 

Verse 4 makes this explicit

–         Jerusalem is the place that the Lord chose (or decreed) for the Israelites to gather to give thanks and offer sacrifices

–         According to Deuteronomy 12, verses 13-14, the Israelites were not to offer their burnt offerings at any [old] place they happened to see. But only at the place that the Lord will choose…

–         Jerusalem was the place the Lord chose

 

What we notice here is the contrast between the Jewish idea of worship and the pagan idea of worship

–         Pagans made sacrifices to try and win the favour of the gods

–         They thought, if the gods are happy with my sacrifice they might make me rich and successful

–         These days we might call this ‘cargo cult’ or ‘prosperity doctrine’

 

But Israel had a different approach to worship

–         They didn’t make sacrifices to keep God happy or try to win his favour

–         God had already shown them his favour

–         They could no more control God than they could the weather

–         The Israelites made sacrifices to say ‘thank you’ for the blessings God had already provided

–         The name of the Lord refers to God’s goodness – his integrity

–         True worship involves thanking God for his goodness, his love, his forgiveness, his faithfulness and so on

 

Verse 5 then explains the other part of the gravitational pull of Jerusalem

–         It is the place where the thrones for judgement were set up

–         The thrones for judgment were the legal institutions, or seats of justice, that had been set up by king David. [2] (They were like our law courts)

–         So people came to Jerusalem to seek justice

 

It’s interesting that in the Jewish faith worship of God and justice for people go together – they are not separated – they are bound firmly together

–         This is how it is to be in Christian faith also – worship & justice go together

–         We cannot say we love God if we do not treat the people around us fairly

 

So far then we have heard that Jerusalem is a destination for security, for worship and for justice

 

Asking for peace within

With these things in view the psalmist says to pray for the peace of Jerusalem

–         Peace in Hebrew thought isn’t just the absence of conflict – it is more positive than that

–         Peace (or shalom) is the presence of health and prosperity and right relationship in community with others. It is wholeness & abundant life

–         As mentioned a couple of weeks ago, truth & justice is the pre-requisite to peace – without truth & justice there can be no peace

–         So to pray for peace is to ask God for fairness and justice for all – so that everyone prospers

–         This is a prayer the poor will readily pray – but it’s a lot more difficult to pray if you are rich & powerful and have something to lose

 

If we widen the lens of our perspective to include the verses that follow, what we notice is that half way through verse 6 (having just told us to pray for the peace of Jerusalem) the psalmist then directly addresses his beloved city saying:

–         May they prosper who love you. Peace be within your walls…” and so on

–         This shows us how much the psalmist cares about Jerusalem personally

–         Jerusalem is like a close friend to him – he cares for her like his own family. His very heart is wrapped up in her

–         If the city were cut he would bleed

 

Given Jerusalem’s importance both to the Jewish nation generally and to the psalmist personally it is essential that the city be kept in peace

–         However, the biggest threat to peace does not lie outside the walls

–         The biggest threat lies within

 

That word, ‘within’, is repeated three times in two verses

–         It seems the psalmist is particularly concerned for internal harmony

–         He doesn’t want any in-fighting or in-justice – no corruption here

 

It’s a general principle in life that the inner workings are often more important than what happens on the outside

–         About 10 days ago Robyn had her morning shower and noticed the water was cooler than usual

–         By the time it was my turn the water was practically cold – so it was a shorter shower for me

 

We got the electrician in and he discovered what I suspected

–         The problem was not with anything external like the shower or the water supply – The problem was within

–         The element inside the hot water cylinder was caput

–         It happens to hot water cylinders from time to time

–         No big deal, just have to drain the water out of the cylinder so you can replace the element inside and restore the warmth

 

Like the psalmist, Jesus was personally concerned for the peace of Jerusalem

–         Unlike the psalmist though, Jesus did not approach Jerusalem with joy

–         Luke 19 tells us Jesus wept over Jerusalem, addressing the city directly like it was his treasured child, saying…

 

“If you, even you, had only recognised on this day the things that make for peace! But now they are hidden from your eyes. Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground…and will not leave within you one stone upon another; because you did not recognise the time of your visitation from God”

 

Jesus came to show people the way of peace – genuine peace – the kind of peace which comes from within the community – from doing justly and living in right relationship with those around us

–         But the people rejected Jesus

–         They didn’t realise God was visiting them in the person of Jesus

–         They didn’t recognise the things that make for peace

–         They thought peace was secured by external force – by armies and political pressure and that sort of thing

 

Less than 40 years after Jesus’ death & resurrection (around AD 70) the people of Jerusalem rebelled against Rome and, just as Jesus had predicted, they were crushed and the temple was destroyed – not one stone left upon another

 

The city of Jerusalem has suffered much

–         During its long history it has been destroyed at least twice

–         Besieged 23 times, attacked 52 times & captured & recaptured 44 times [3]

–         Israelis and Palestinians both claim Jerusalem as their capital

–         The city remains a source of bitter conflict till this day

–         It appears people’s prayers for the peace of Jerusalem have not been answered in 3,000 years

–         The earthly situation seems hopeless

–         I can only imagine that Jesus still weeps over Jerusalem

 

Looking at recent history we would have to say that over the past century peace has not come to Jerusalem from the outside

–         It hasn’t come from the League of Nations or the United Nations or Britain or America or anyone else in the west

–         If we take seriously what the psalmist is saying then peace must come from within – what’s more it can’t be achieved without divine help

 

Conclusion:

So where does that leave us? How are we to interpret and apply this psalm?

–         Indeed what might it mean for us to seek your good [Jerusalem] for the sake of the house of the Lord our God

 

I’m not sure what we can do in a practical sense for earthly Jerusalem, especially from this distance (being on the other side of the world)

–         Distance aside though, we in the West are deluded if we think we can restore peace in the East – our cultures are fundamentally different

–         Peace will not come from the outside

 

So does that mean this verse and indeed this psalm is redundant?

–         No – I’m not suggesting that we no longer need to care about Jerusalem

–         Jesus cared for the holy city and he is our model

–         I’m simply pointing out the limits of what we can do

–         And I’m suggesting we take a broader view of what Jerusalem represents

 

In the book of Revelation the apostle John saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And [John] heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live among them. They will be his people, and God himself will be with them and be their God. He will wipe away every tear from their eyes. There will be no more mourning or crying or pain, for the old order of things has passed away.”  [4]

 

Taking a broader view then, Jerusalem represents the gathered people of God

–         Therefore, this psalm is still very relevant if we apply it to the church

–         In our own strength and understanding we may not be able to bring peace to the earthly Jerusalem but we can seek peace where we are

 

It’s interesting how the night before he died Jesus commanded his disciples to love one another – by this will all people know you are my disciples [5]

–         Jesus was concerned that there be peace within the community of his followers – peace and warmth

–         We need to ensure the element in the hot water cylinder of the church (that is, our love) is functioning properly

–         When we (the church) get that right – when we love one another and seek the good of those in the pews with us – then those outside the church come to know Jesus and they know we are genuine

–         Our love for one another gives the church real mass (real gravity) – drawing others to give thanks to God

–         Without love for one another we are just a balloon – full of air

 

Perhaps our greatest gift to the world is to model what it means to be a Christ-like community of peace from within (from the inside out)

–         If (by God’s grace) we can do that then we will be light in the darkness

 

 

Let us pray…

 

https://soundcloud.com/tawabaptist/12-feb-2017-arrival

[1] Alec Motyer, ‘Psalms 73-150’, page 220.

[2] Refer James Mays’ commentary on the Psalms, page 393

[3] https://en.wikipedia.org/wiki/Jerusalem

[4] Revelation 21:2-4

[5] John 13:34-35

Tawa Baptist

For Peace

Scripture: Psalm 120

 

Title: For Peace

 

Structure:

  • Introduction
  • Distress
  • Decision
  • Conclusion

 

Introduction:

A number of you would have travelled away for the holidays – perhaps spending many hours in the car on the way

–         One of the things that helps on a long road trip is having some music to listen to

–         When our kids were younger we listened to a lot of High 5 and Wiggles music. Now though it’s more like Ed Sheeran and Adele

 

In ancient Israel people tended to go on road trips each year to the temple in Jerusalem to celebrate the three main religious festivals

–         They didn’t have CD players or MP3’s on their donkeys back then but they did have a special collection of 15 songs they would sing on the road

–         They called this album the Songs of Ascents – which we know as Psalms 120 to 134

 

The word ‘Ascent’ has to do with moving upward

–         The temple in Jerusalem was on a hill – so the pilgrims were physically ascending (or moving upwards) as they made their way to the temple

–         And, at the same time, they were drawing closer to God

 

In April this year we will celebrate Easter

–         Easter is the main festival for Christians , alongside Christmas and Pentecost

–         The plan, over the next couple of months, is to explore these Songs of Ascents as we journey toward Easter, beginning this morning with psalm 120. From the NIV we read…

 

I call on the Lord in my distress, and he answers me. Save me, O Lord, from lying lips and from deceitful tongues. What will he do to you, and what more besides, O deceitful tongue? He will punish you with a warrior’s sharp arrows, with burning coals of the broom tree.

 

Woe to me that I dwell in Meshech, that I live among the tents of Kedar! Too long have I lived among those who hate peace. I am a man of peace; but when I speak, they are for war. 

 

May the Spirit of Jesus illuminate this psalm for us

 

There’s a great clip in the film Jerry McGuire where Jerry is on a road trip searching for the perfect song

–         Eventually he finds Tom Petty’s song, Free Falling

 

In the context of the movie Jerry was a sports agent

–         His job was to manage sporting stars – getting them lucrative contracts and endorsement deals

–         But Jerry became tired of the falseness and deceit in his line of work – he felt jaded

–         One night he has an epiphany and writes a new mission statement for the company – essentially…

–         Fewer clients, less money, better quality relationships, really caring for the people we represent

–         And he called his mission statement: The things we think but do not say

 

Jerry was being honest with those around him

–         Unfortunately they weren’t so honest with him

–         To his face they were nice enough but behind his back they plotted to get rid of him

–         Eventually he was fired and they stole all his clients, all but one

 

The scene we just saw came after Jerry had been fired and as he was starting out again from scratch

–         For Jerry McGuire Tom Petty’s Free Falling was (ironically) a kind of song of Ascents

–         It was about being set free and rising above

 

The writer of Psalm 120 reminds me a little bit of Jerry McGuire

–         Like Jerry he is lied about and deceived by his neighbours

–         And like Jerry he doesn’t follow their lead

–         He deals straight and stands apart from them

 

Distress:

Psalm 120 begins in a very personal way

–         The pilgrim says, “I call on the Lord in my distress…”

 

The word for distress here carries the idea (in Hebrew) of being in a narrow or confined space – the psalmist feels trapped [1]

–         In particular he is trapped by the lying lips and deceitful words of those around him

–         He can’t trust those around him because they are out to ruin his good name

 

Jesus faced this very thing from time to time in his interaction with the Pharisees

–         In Matthew 22 we read how the Pharisees sent some of their own to try and trap Jesus by asking him a question

–         They said, “Teacher, we know that you tell the truth. You teach the truth about God’s will for man, without worrying about what people think, because you pay no attention to man’s status. Tell us then, what do you think? Is it against our Law to pay taxes to the Roman Emperor or not?”

 

Notice the sucker punch

–         They start off all nice, with flattery, but it’s a trick

–         They think they’ve got him with their question

–         If Jesus says, ‘No it’s not lawful to pay taxes to Caesar’, they can accuse him to the Roman authorities

–         And if Jesus says, ‘Yes it is lawful to pay taxes’, they can accuse him of supporting the enemy – being a traitor to Israel

 

Jesus doesn’t allow them to trap him with their deceitful tongues

–         He says to their face, “You hypocrites”

–         A hypocrite (in this context) is an actor – someone who wears a mask and pretends to be something they are not

–         “Why are you trying to trap me? Show me the coin for paying the tax”

–         They brought him a coin

–         “Whose face and name are these?”

–         “The Emperor’s” they answered

–         So Jesus said to them, “Well then, give to Caesar what belongs to Caesar and give to God what belongs to God”

 

In other words, it’s not either / or – it’s both / and

–         Pay your taxes and worship God

 

Returning to Psalm 120, the psalmist says, “I call on the Lord…

 

What’s interesting here is that when the psalmist is deceived, lied to and slandered he doesn’t respond by lying or deceiving or spreading nasty rumours about his antagonists

–         No. He calls on the Lord

–         He takes the problem to God

–         He says, “Save me, O Lord, from lying lips and deceitful tongues”

–         He doesn’t descend to the level of his enemies

–         He ascends (or lifts his heart & mind up) to the Lord

 

The point I want to highlight here is that even though the psalmist feels trapped he still has some freedom

–         He can’t control what those around him say or do

–         But he can control his response to his enemies

–         While it is true that their words are putting him in a bind he still has options – he doesn’t have to behave in the same way they do

–         Like Jerry McGuire he has the freedom to do something different

 

The point of application for us is that, with God, we always have the freedom of another option

–         No matter how trapped we might feel, when we look to God, he is able to create a way out so that we don’t become like those who mean us harm

 

Okay, so even though he feels trapped the psalmist still exercises what freedom he has by calling on the Lord, and the Lord answers him

–         Isn’t that intriguing

–         What does it mean that ‘the Lord answers him?’

–         The psalmist doesn’t say explicitly how the Lord answers – that is left to us to read between the lines

–         (Although this psalm is relatively short there is quite a bit left unsaid between the lines)

–         It is unlikely that the psalmist heard an audible voice talking to him

–         It is more probable that the psalmist found God’s answer in the Scriptures

–         By reflecting on the Law of Moses and the story of Israel

 

The psalmist is Jewish – he knows from reading the Hebrew Bible that God is just. The Lord is for truth and he won’t let liars get away with it

–         In the end God will see that the truth comes out and justice is done

–         What’s more the Lord is able to use these circumstances for good

 

Although God doesn’t get a speaking part in this psalm we can figure out God’s answer from what follows in verses 3-4, where the psalmist says…

–         What will he do to you, and what more besides, O deceitful tongue? He will punish you with a warrior’s sharp arrows, with burning coals of the broom tree.

 

Now we might think, that doesn’t sound very nice or gracious

–         Well, we need to remember that these words are poetry

–         So sharp arrows and burning coals are metaphors for the damage that lying words can do

 

Words, when they are misused, are like arrows

–         They can really get under our skin and wound us

–         Slander or lying words are also a bit like burning coals

–         A burning coal sets fire to most things it touches

–         Gossip spreads like wild fire, destroying a person’s reputation, ruining trust

–         What’s more, a burn isn’t a short sharp pain – it is a long lingering pain, which if not treated properly can become infected

 

The psalmist’s enemies have slandered him

–         They have shot his reputation to pieces and burned his trust

–         So the psalmist takes comfort in the knowledge that God will punish those deceitful tongues, like for like

 

What about forgiveness though?

–         Isn’t that what Jesus preached?

–         Yes – Jesus did preach forgiveness

–         But, if we are honest with ourselves, forgiveness is not usually automatic

–         Forgiveness is normally a process, for us

 

You see, if we suffer injustice then what we are left with is anger

–         Forgiveness is the process of letting go of that anger

–         Rather than trying to get even himself the psalmist calls on the Lord and (reading between the lines) the Lord’s implied response appears to be…

–         ‘Leave it with me. I will deal with these deceitful tongues’

–         Knowing that God will punish his adversaries sets the psalmist free

–         It enables him to let go of his anger and move on

–         He doesn’t need to take revenge because God is going to do that

 

Therefore what we get in verses 3 & 4 is the road to forgiveness or the means of forgiveness

–         So if you have been wronged by someone and they are unrepentant so you are angry with them – struggling to forgive – then one strategy for dealing with your anger is to imagine God’s punishment for them

–         However, this is more of a last resort strategy where the injustice is big

–         A better strategy for letting go of your anger at being hurt is to remember your own wrong doing and the grace you have received

–         There’s nothing like remembering our own guilt for taking the wind out of the sails of our anger

 

Decision:

In the first half of the psalm (verses 1-4) we hear about the psalmist’s distress

–         Now, in the second half (having processed his anger) the psalmist moves from distress to decision – a decision for peace

 

In our church library at the moment we have a new book called Saving My Assassin by Virginia Prodan

–         You may have read the book review that Elaine wrote about it

–         Saving My Assassin is the autobiography of a Romanian attorney who lived through the communist regime in that country during the 1960’s, 70’s and 80s’

–         Virginia Prodan reminded me of the author of psalm 120

 

In her book Virginia writes: “During the totalitarian regime of Nicolae Ceausescu, the most brutal and repressive regime… Communist Romania was a land of lies. Religion was tolerated only to keep up outside appearances, and internal dissidence was not permitted. Ceausescu’s goal was to demolish the churches…” [2]

 

Like the psalmist Virginia Prodan was surrounded by lying lips and deceitful tongues – communist Romania was not a place of truth or trust

–         As an attorney she found herself frustrated by the lack of justice and was on the brink of giving up her career in law

 

This is probably quite difficult for many of us here in NZ to imagine

–         According to a recent international survey, NZ is the least corrupt country in the world at the moment – not that we are perfect [3]

 

In any case Virginia went in search of the truth and was invited to a Baptist church where she heard the words of John 14:6 for the first time

–         This is where Jesus says, “I am the way and the truth and the life” No one comes to the Father except through me.”

 

Virginia found Christ and became a lawyer who successfully defended Christians whose crimes against the state included possessing a Bible, showing the Jesus film in their homes and holding prayer meetings and Bible studies

–         For this she was kidnapped, tortured, beaten and nearly killed

–         The mistreatment she suffered was perhaps worse than the distress described by the writer of psalm 120 who says in verses 5-7…

 

Woe to me that I dwell in Meshech, that I live among the tents of Kedar! Too long have I lived among those who hate peace. I am a man of peace; but when I speak, they are for war. 

 

The idea of peace is central to these verses and indeed is at the core or the heart of the psalmist’s identity

–         When the psalmist says there, “I am a man of peace” he means peace is my middle name – I embody peace – I live sleep and breathe it

 

The Hebrew concept of peace or shalom isn’t just the absence of conflict

–         It is the presence of health and prosperity and right relationship in community with others. It is abundant life

–         In order to have this kind of peace one must first have justice

–         By saying he is a man of peace but his adversaries hate peace, the psalmist is essentially saying…

–         ‘I seek truth & justice, while those around me are corrupt’

 

Meshech and Kedar are a long way apart geographically speaking

–         Meshech is in the far north of that part of the world while Kedar is in the south east

–         Again the reference is poetic, symbolising the Gentile (or non-Jewish) world in which Israel is dispersed [4]

–         Basically the psalmist is living away from home among a people who are hostile to him

–         The implication (reading between the lines) is that wherever they go in the world the Jews have enemies

 

The psalmist’s cry, “Woe to me…” seems to be a cry of desperation

–         As a man of peace he walks a narrow path

–         On the one hand he doesn’t want to compromise his beliefs and values in order to fit in with those around him

–         Because he knows that would be like selling his soul – being untrue to himself and there’s no peace in that

–         By the same token he doesn’t want to always be in conflict with those around him because there’s no peace in that either, it’s just exhausting

–         So, “Woe to me” means, ‘How I am supposed to maintain my integrity?’

–         How am I supposed to be a man of peace in such a hostile environment?

–         I try to get along with them, but when I speak they are for war

 

The psalmist really is between a rock and hard place

–         And so he reaches a decision saying, “Too long have I lived among those who hate peace…”

–         The implication here is that he has to get away, at least for a little while

–         If he doesn’t have a break from this he risks losing himself

 

Like the psalmist, Virginia Prodan was a woman of peace – meaning she stood for truth and justice

–         Sadly, the land in which she lived (communist Romania) was for war

–         Meaning it was corrupt and hostile to Christian believers

–         It came to the point where Virginia could no longer stay in Romania

–         Eventually she was offered asylum in America where she now practices as a human rights lawyer in Dallas, Texas.

 

Some things just don’t go together

–         This is a picture of two animals (an ox and a donkey) unequally yoked

–         Incompatible

 

What the psalmist realises by the end of his song is that he can’t be friends with everyone – he is incompatible with those around him

–         Sometimes as Christians we might feel like we have to try and be everyone’s friend – that we must offer our trust to everyone

–         I don’t think that’s very wise – you can’t be everyone’s friend

–         Don’t throw your pearls before swine

–         Don’t give your trust to those who are not worthy of it

–         Freedom is found in Christ, not in trying to please people

 

When people deal falsely with you then do what you need to do to forgive them

–         Find a way to let the anger go, for your own sake

–         But forgiving someone doesn’t mean you have to be yoked to them as their friend forever

–         Be smart – look for peace

–         Build friendships with those you can trust

 

The psalmist’s journey begins with distress and discontent

–         But his distress is the catalyst for his ascent

–         It clarifies things for him – leading him to the realisation that he cannot be yoked to those who want war (when he embodies peace)

–         And so he makes a decision to leave that place, for his own survival

–         Although Psalm 120 doesn’t explicitly say where the psalmist intends to go we know from the songs that follow that he is headed for the temple in Jerusalem where he can be free to be the man of peace he is

 

Like the psalmist we are a people of peace

–         But in this world the path of peace is sometimes narrow and difficult

–         On the one had we don’t want to compromise who we are in order to fit in with those around us

–         But at the same time we don’t want to be in constant conflict with those around us either

 

Our temple (our place of pilgrimage) is not in Jerusalem

–         Our temple is the body of Christ – his church

–         Wherever 2 or 3 of Jesus’ followers are gathered together, that’s our temple – that’s one reason why we gather here each Sunday

–         To remember who we are in Christ

–         To gain the strength and perspective we need to walk the narrow path of peace.

 

Perhaps the question for us is: what do we need to do (both personally and corporately) to remain a people of peace? (To stand for truth, to seek justice)

 

Conclusion:

You wouldn’t think it at first but Psalm 120 touches on some pretty significant issues, when we scratch beneath the surface

–         Lies and truth

–         Betrayal and trust

–         Anger and forgiveness

–         War and peace

–         Feeling trapped and finding freedom

–         Being stuck in a rut and going on a journey

 

Let’s stand and sing…

 

♫       Guide me O Thou Great Jehovah

 

This is a song about going on a journey

[1] Refer Josh Moody, ‘Journey to Joy’, page 19.

[2] Virginia Prodan, “Saving My Assassin”, page 3.

[3] As reported on TVNZ’s “One News” during the past week

[4] Refer Derek Kidner, Psalm 73-150, page 466.