Tawa Baptist

Persuasion

Scripture: Acts 17:1-10

Video Link: https://youtu.be/Y-PupQ_mVz8

Structure:

  • Introduction
  • Persuasion
  • Protest
  • Persistence
  • Conclusion

Introduction:

Good morning everyone.

One of the things that distinguishes human beings from animals is language. Unlike animals, people are able to communicate using words.

In some ways though, words have become cheap for many people in the western world today. We are bombarded with words in advertising, at work, on TV and the internet. With all the noise and confusion around words and their meaning, we may find ourselves longing for the oxygen of silence.

Words may have become cheap for us but, in the thought world of the Bible, words carry real power.

Today we begin a new sermon series in Paul’s words to the Thessalonians. Paul wrote two letters to the Thessalonians but, before we start into the letters themselves, we are going to take a closer look at Acts 17, which describes how the Thessalonian church got started.  

In Acts 17 we hear about the power of words for good and for harm. From verse 1 we read…  

When Paul and his companions had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2 As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, 3 explaining and proving that the Messiah had to suffer and rise from the dead. “This Jesus I am proclaiming to you is the Messiah,” he said. 4 Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and quite a few prominent women. 5 But other Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason’s house in search of Paul and Silas in order to bring them out to the crowd. 6 But when they did not find them, they dragged Jason and some other believers before the city officials, shouting: “These men who have caused trouble all over the world have now come here, 7 and Jason has welcomed them into his house. They are all defying Caesar’s decrees, saying that there is another king, one called Jesus.” 8 When they heard this, the crowd and the city officials were thrown into turmoil. 9 Then they made Jason and the others post bond and let them go. 10 As soon as it was night, the believers sent Paul and Silas away to Berea. On arriving there, they went to the Jewish synagogue.

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

Acts 17, written by Luke, describes Paul & Silas’ experience in the city of Thessalonica. Three things we note. Paul’s mission work is characterised by persuasion, protest and persistence. Let’s start with Paul’s words of persuasion.

Persuasion:

Do you know those toys, for small children, where the child has to fit different shaped blocks through the corresponding shaped hole? There’s no way an oblong block is going to fit through a square hole. You can’t force the blocks.

First, you find the right shape to match the right hole and then you adjust the position of the block so that it lines up correctly. Once you’ve done that the block fits easily.

Persuasion is bit like that. The box that receives the shapes is sort of like the human heart or mind and the shapes that fit into the box are like pieces of the gospel message; ideas and beliefs.

You can’t force someone to accept or believe something that doesn’t fit for them. You have to understand the shape of the person’s heart & mind and then position the idea or belief in a way that person can accept.

Paul understood this. Paul did not coerce or manipulate people into accepting the gospel about Jesus. As verse 4 of Acts 17 tells us, Paul persuaded people.

Paul thought about the shape of his listeners’ hearts & minds and presented the gospel message in a way they could receive, without compromising or changing the gospel and without damaging his listeners’ hearts.

Thessalonica was the capital city of the province of Macedonia. Verse 2 of Acts 17 tells us that Paul went to the synagogue as was his custom. The synagogue was like the local place of worship for people of Jewish faith living in that area.

On the Sabbath (a Saturday) people came together in the synagogue for prayers and singing psalms and hearing the Hebrew Bible (what we know as the Old Testament) read aloud and expounded.

It was Paul’s custom to go the Jewish synagogue on the Sabbath because he had done that all his life. While the Jewish faith is not exactly the same as the Christian faith, the two hold quite a bit in common. The Christian faith grew out of the Jewish faith. The very first Christians were Jews.

From a mission strategy point of view, it made good sense for Paul to preach the gospel of Jesus in the synagogue because the people were starting with a shared understanding of God. This shared understanding included, for example, the belief that there is only one God, the creator of all there is. And he is just and merciful.  

Although Luke tells us Paul talked about Jesus in the synagogue over the course of three Sabbaths, this does not exclude the probability that Paul also talked about Jesus in people’s homes and the market place during the other days of the week. Luke’s account is not a comprehensive report of Paul’s activities. It’s more of a highlights reel.

What we notice in these verses is the way Paul went about persuading people to believe in Jesus’ death and resurrection. Paul understood better than anyone how difficult it was for Jews to believe that Jesus was the Messiah, when Jesus had been crucified.

The idea of a crucified Messiah was a key piece of the gospel that didn’t fit easily with the Jewish mind-set. To suggest that God’s Messiah had to suffer and die on a cross was like trying to fit a square peg through a round hole.

The Hebrew Scriptures carried authority for the Jews and so Paul reasoned with them from the Scriptures, explaining and proving that the Messiah had to suffer and rise from the dead. 

Reason, explanation and evidence were key tools in Paul’s toolbox of persuasion. We can easily imagine Paul using passages like Isaiah 53, which predicted the suffering of the Messiah, as a way of proving that Jesus had to suffer and rise from the dead. Isaiah 53 reads…

10 Yet it was the Lord’s will to crush him and cause him to suffer, and though the Lord makeshis life an offering for sin, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand. 11 After he has suffered, he will see the light of lifeand be satisfied;

Verse 11 is talking about resurrection after death you see. Isaiah continues…

by his knowledge my righteous servant will justify many, and he will bear their iniquities. 12 Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.  

Isaiah 53 fits for Jesus, the suffering Messiah.  

While it is Paul’s persuasive preaching that Luke highlights in Acts 17, it wasn’t just Paul’s words alone that convinced people to believe in Jesus.

As Paul himself writes in First Thessalonians chapter 1, verse 5…

…our gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction. You know how we lived among you for your sake.       

This tells us the Thessalonian believers were persuaded not just by Paul’s words but also by Paul & Silas’ example (their lifestyle and deeds).

More importantly though, the Thessalonians were persuaded by the power of the Holy Spirit. The Spirit of Jesus is a Spirit of truth and grace. The Holy Spirit works in our heart and mind to create the right shaped opening to receive the gospel message, with deep conviction. God’s Spirit enables us to recognise when something is true.

Paul was mindful of his listeners, in the way he presented the gospel message, but he also recognised that ultimately the effectiveness of his message depended more on God’s Spirit than anything else.

Returning to Acts 17. Verse 4, tells us of three groups of people who were persuaded and joined Paul & Silas. In other words, they became followers of Jesus. These groups included Jews, God fearing Greeks and many prominent women.

We might pass over that without thinking much of it, but it’s actually quite illuminating. These days Paul gets quite a bit of criticism for what he writes in relation to women. Paul’s thinking may be misunderstood by people today but the fact that many prominent women responded positively to Paul’s presentation of the gospel strongly suggests that the women of the first century quite liked what Paul had to say.

Protest:

Not everyone liked Paul’s words though. Some of the Jews were not persuaded. In fact, some were so jealous at Paul’s success in winning converts that they organised a protest against Paul & Silas. The jealous ones formed a mob and started a riot. What happened next mirrored (in some ways) Jesus’ experience.     

They rushed to Jason’s house in search of Paul and Silas in order to bring them out to the crowd. 6 But when they did not find them, they dragged Jason and some other believers before the city officials, shouting: “These men who have caused trouble all over the world have now come here, 7 and Jason has welcomed them into his house. They are all defying Caesar’s decrees, saying that there is another king, one called Jesus.”

There are few things less trustworthy than a crowd. The organisers of the protest were basically accusing Paul & Silas of high treason. In today’s terms it would be similar to saying they were terrorists. The accusation was untrue and unfair.   

We are reminded here, of Jesus’ words in Matthew 10…

32 “Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. 33 But whoever disowns me before others, I will disown before my Father in heaven. 34 “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.

Jesus is not promoting war or violence. He is not talking in military or political terms. He is talking in spiritual terms. The point here is that there is no sitting on the fence with Jesus. You have to choose which side you are on, spiritually speaking. And there are real consequences to the choice you make. 

Jason made the choice to show hospitality to Paul & Silas. The eternal (unseen) consequence of this was that Jason was joined to Christ, destined to share in Jesus’ glory. The temporal (felt) consequence, for Jason, was finding himself at the sharp end of a protest and legal action.

8 When they heard this, the crowd and the city officials were thrown into turmoil. 9 Then they made Jason and the others post bond and let them go.

In other words, the magistrates put a legal obligation on Jason and the other Christian believers to get Paul & Silas to leave town. If Paul & Silas stayed, then Jason and the other believers would face some kind of penalty like losing their homes or going to prison.

Paul & Silas did not want Jason and the new believers to come to harm so they left quietly in the night, without making a fuss. 

Some years ago I worked in a cycle and mower shop. At times we came across nuts and bolts that were seized together with rust and age. If you tried to force the nut off, you ran the risk of breaking the bolt or slipping and skinning your knuckles.

As Aesop once said, it is better to use persuasion, rather than force. Most of the time you can persuade a rusty nut to come off with patience and a squirt of CRC, no damage done.

The jealous ones, who organised the protest against Paul, did not use reason or truth to persuade the authorities. They used lies and fear. They twisted the facts and manipulated the situation so that Paul & Silas were forced to leave. The problem with using force is that it usually has unintended consequences.

Those who were out to get Paul unintentionally promoted the spread of the gospel. By organising a protest against Paul & Silas, pretty much everyone in the city became aware of Jesus.

Now, it is thought that Thessalonica had a population of about 200,000 people in the first century. At least some of those 200,000 people would have become curious to learn more about Jesus.

Without intending to, the protest organisers actually gave weight and credibility to Paul’s message. They signalled to everyone that the gospel and the name of Jesus is a powerful thing that should be taken seriously.

The gospel is powerful but not in the way the authorities feared. God has a sense of humour. Less than 300 years later the emperor would become a Christian.

One other unintended consequence of the protest was the strengthening of the new believers’ faith.

After a potter has shaped the clay into the vessel they want (a bowl or a cup), they then put the soft clay into a kiln to be fired. The heat of the kiln sets the clay and makes the vessel strong.

By putting heat on Jason and the other believers and dragging them before the authorities, the protest organisers actually made the new believers’ faith stronger. Having suffered for their new found faith, Paul’s converts were more resolved to stick with Jesus.       

Reading between the lines of Acts 17 we see that God has a way of working adverse circumstances for good.

Persistence:

This pattern of persuasive preaching followed by strong protest was not unique to the city of Thessalonica. Time and again (in the book of Acts) Paul and his friends had to flee from one city to the next.

Which brings us to the third ‘P’ in today’s message: persistence. Paul was relentlessly persistent in persuading people to receive Jesus.

Persistence is about never giving up. We see Paul’s persistence in the wider context of Acts.

Before arriving in Thessalonica, Paul had been preaching the gospel in Philippi. With the help of the Holy Spirit, Paul managed to persuade a small group of people to believe in Jesus, including Lydia (the seller of purple cloth). But it wasn’t long before someone protested against Paul and he found himself being flogged and thrown in prison.

Once they had been released from prison in Philippi, Paul and Silas didn’t give up. They carried on, making the 100-mile journey (probably on foot) to Thessalonica, where they were forced to leave again for the next town, Berea. Fortunately, Paul’s reception in Berea was more positive.

Paul’s persistence paid off. As someone once observed, ‘Water cuts through rock, not because of its power, but because of its persistence.’

Of course, even persistence has its limits. The goal is not to be so stubborn that we never give in. The goal is to be sensitive to the leading of the Holy Spirit, that we may go the distance in God’s will for us.

Conclusion:

So what do these three P’s (persuasion, protest and persistence) mean for us as Christian believers today?

Well, persuasion has a number of points of application…

Before we can persuade anyone else that Jesus died and rose from the dead, we must first be persuaded of Jesus’ resurrection ourselves. We must know what it is we believe about Jesus, with deep conviction, and hold to it.

Persuasion also requires us to be respectful of others who have different beliefs from us. What may seem simple and straight forward to you may be incredibly difficult for someone else to accept.

It does no good to force our beliefs on other people. Like Paul, we need to be ready to speak about our faith with gentleness and an understanding of how the other person thinks, trusting the Holy Spirit to create the right shaped opening in their heart and mind.    

We must not be surprised or discouraged by protests against what we believe. When you become a Christian, you choose a side, spiritually speaking. You are not likely to be driven out of town, like Paul was. But there is a good chance you will be misunderstood and misrepresented if you identify yourself as a Christian.

Don’t take it personally. It’s not really about you. The Christian message has often been unpopular and met with resistance. Take heart. God is more than able to use the efforts of those who protest against him for good.

Finally, we must persist in our witness for Jesus. Sometimes that will mean quietly going about our lives, letting our actions speak for us. Other times that will mean proclaiming aloud our deepest convictions about Jesus. Whatever happens, hold to Christ and be sensitive to the leading of the Holy Spirit.   

Let us pray…

Lord Jesus, help us to know you more deeply, to love you more dearly and to share you more freely, with the help of your Holy Spirit. 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?

  • The Jews of Paul’s day struggled to accept the idea of a crucified Messiah. How were they persuaded to believe in Jesus?
  • Are there any aspects of the gospel message that you have found difficult to accept? How did you come to accept these aspects? (Who, or what, persuaded you?)
  • Verse 4 (of Acts 17) tells us a number of Jews, God fearing Greeks and prominent women were persuaded to accept Jesus after listening to Paul. What does this indicate to you?
  • What were the consequences for Jason in providing hospitality to Paul & Silas and accepting Jesus? What are the consequences for you personally in accepting Jesus?
  • How did God use the protest, against Paul & Silas, for good?
  • How do you think Paul & Silas might have felt meeting resistance in preaching the gospel and having to flee to the next city? Why do you think they persisted?
  • Take some time this week to prayerfully reflect on the points of application in the conclusion (above). Is there any point of application in particular you feel a deep conviction about? What is the Spirit saying to you? 
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

Psalm 87

Video Link: https://youtu.be/EwqMR_FqM8I

Structure:

  • Introduction – Zion is…
  • An international community
  • People who know God
  • Citizens of Zion
  • Conclusion

Introduction:

Kia ora whanau and good morning everyone.

Where were you born? Wellington? Auckland? Christchurch? Tauranga? South Africa? Ireland? America? Fiji? Australia? China?

In New Zealand culture, one of the first things people will ask you is: where are you from? I quite like that. It speaks of connection and origins and belonging. It says you are not alone. You are part of a community that is longer and older and broader and deeper than you can possibly be as an individual.

Today our message focuses on Psalm 87, one of the psalms of the sons of Korah. Psalm 87 is a celebration of the city of Zion, the place we are born spiritually. From Psalm 87, verse 1 we read…      

1 He has founded his city on the holy mountain. 2 The Lord loves the gates of Zion more than all the other dwellings of Jacob. 3 Glorious things are said of you, city of God: 4 “I will record Rahaband Babylon among those who know me—Philistia too, and Tyre, along with Cush—and will say, ‘This one was born in Zion.’” 5 Indeed, of Zion it will be said, “This one and that one were born in her, and the Most High himself will establish her.” 6 The Lord will write in the register of the peoples: “This one was born in Zion.” 7 As they make music they will sing, “All my fountains are in you.”

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

In a nutshell, Psalm 87 is telling us about Zion. From a physical and geographical point of view, Zion is another name for the city of Jerusalem.

But from a relational and spiritual point of view, Zion is an international community of people who know God.

An international community:

Most of you have probably heard of the organization, doctors without borders. Doctors without borders is a medical humanitarian network which transcends national and political boundaries to reach people affected by armed conflict, epidemics and other health crisis.

Doctors without borders are not concerned so much with geographical or cultural divides. They are more interested in our common humanity and meeting people’s medical needs. 

The sons of Korah, who wrote Psalm 87, are like worship leaders without borders. As much as they love the geographical city of Jerusalem, they are equally interested in what God is doing in creating an international community of people who know Him.

We find this international community in the centre of the psalm, in verse 4, where the Lord God himself says…

“I will record Rahaband Babylon among those who know me—Philistia too, and Tyre, along with Cush—and will say, ‘This one was born in Zion.’”

Rahab is poetic way of referring to Egypt. The curious thing here is that, in ancient times, Egypt and Babylon were the two arch enemies of Israel.

The Lord is saying that, at some time in the future, Egypt and Babylon (the enemies of Israel) will turn to Him (God Almighty) and be friends with Israel. All part of the same international community, worshipping without borders.   

Philistia is the land of the Philistines. The Philistines, as we know, were a thorn in the side of the Israelites. They were Israel’s close neighbours but they didn’t get along.

The people of Tyre were also close neighbours to Israel, only they weren’t as aggressive as the Philistines. The people of Tyre were wealthy merchants. I guess we could say their motto was: ‘make money, not war’.  

God is saying the Philistines and the people of Tyre will also be part of this international community of worshippers without borders.

Then there is the nation of Cush. Cush is the old school name for the country we know as Ethiopia. Warwick prayed for Ethiopia earlier in the service. Cush (or Ethiopia) represents those countries (like New Zealand) which are a long way away (geographically speaking) from Israel.

The nations listed in verse 4 are not an exhaustive list. They are a way of representing all the nations of the world, whether they be enemies to Israel or trading partners. Whether they be near or far.    

None of those nations were worshipping Yahweh, the God of Israel, at the time Psalm 87 was written. And so, in the context, it is incredible to hear that these pagan nations will come to know the Lord and worship him.

This thought challenges the false notion that people’s salvation is a historical accident. The country or tribe or family you happen to be born into need not determine your eternal fate.  

This idea (in verse 4) also challenges our deeply held prejudices. Who is it that you don’t like? Who is that you consider an enemy? Is there anyone you think won’t make the cut as far as God is concerned? That may be exactly who God has in mind to include in his holy city.

To some extent, at least, the church universal (made up of Christians of many different nations and cultures) is the fruit of God’s plan. We, who believe in Jesus, are part of an international community of worshippers without borders, all citizens of a spiritual Zion.

But we do not have a monopoly on God. God’s grace may be deeper and wider and more far reaching than we imagine. We cannot limit God in any way. We can only wonder, who else might God want to include in his holy city?

People who know God:

The thing about this international community of worshippers, the thing they share in common, is they all know God. What then does it mean to know God?

Well, when the Bible talks about knowing God, it usually means more than just mere head knowledge. It’s not a virtual knowing, like being friends with someone on Facebook or following them on Instagram.

The kind of knowing that is in view here is the deep knowing that usually comes through suffering and trust.  

Three times in three verses we read: This one was born there. Meaning these people from other nations (near and far) were born in Zion. I don’t think the psalm is saying they are physically born in the city of Jerusalem. This is poetry. The birth is a spiritual birth.

We are reminded here of Jesus’ conversation with Nicodemus in John 3, where the Lord says to Nicodemus: “I am telling you the truth: no one can see the Kingdom of God without being born again.”     

To know God is to be born again. That is, to experience a profound awakening; one which opens your eyes to the goodness, the grace and the love of God. A change inside that causes you to yearn to be close to God.

James Tissot was a French artist of the 19th Century. He was raised as a strict Catholic but his heart wasn’t really in it, at least not at first. As a young man he dedicated himself to painting beautiful women who were dressed in the latest fashions of the day. He was, shall we say, a bit flirtatious and lived the high life. I’ll leave the rest to your imagination.

When James Tissot met Kathleen Newton, she became his model and the great love of his life. Sadly, Kathleen died of consumption just six years later. James was heartbroken.  

After that he returned to Paris and found himself in a church one day. He was there for work, not worship. But when the priest raised the communion bread during mass, Tissot experienced a vision that changed his life.

The painting of his vision (known as Inward Voices or The Ruins) shows a bloodied but still luminous Jesus comforting two poor souls in the rubble of a crumbling building. In the painting Jesus is showing the scars in his hands to prove that He is with them in their suffering and that He died as a sacrifice for their redemption. [1]

The vision James received was the polar opposite of the life he was living. It was a completely different image from the ones he normally painted. And yet, at the same time, it spoke to his deepest hurt.   

There’s no fixed formula for being born again in Christ. None of us knows how the Spirit might move in our life. We don’t all get a vision like James Tissot did. But usually, in order for the transformation to happen at a deep enough level for it to stick, being born again involves suffering and the Holy Spirit.

James Tissot suffered deeply when Kathleen the love of his life died. And then the Holy Spirit gave James a vision of Jesus’ compassion in comforting those who are hurting and powerless to save themselves.

This vision was the catalyst for James Tissot being born again. From that time on he went from being a citizen of Paris to being a citizen of Zion. Part of the international community of people who know God, through Christ.

James Tissot stopped painting beautiful ladies in fancy dresses and made it his mission to paint every scene from the gospels of Jesus. It took him ten years. One of his most famous paintings is the view from the cross.

Most artists, when they paint the crucifixion, show us Jesus on the cross. But Tissot switched it around and showed the crucifixion scene from Jesus’ perspective. This is what James imagined Jesus saw as he hung on the cross. Being born again gave James Tissot a whole new orientation.

To be born again is to become a citizen of Zion. Not a citizen of the earthly Jerusalem in the Middle East, but rather a citizen of the international community of peoples who know the living God. We come to know God through faith in Jesus and the work of the Holy Spirit.

Citizens of Zion:

When someone is born they are issued with a birth certificate and their name is entered in the register of citizens for that country. Normally your birth certificate states the city in which you were born. It is a legal requirement.

Twice in Psalm 87 we read that the Lord himself records or registers the names of those who are born again into Zion… 

In verse 4: “I will record Rahaband Babylon among those who know me…

And in verse 6: The Lord will write in the register of the peoples: “This one was born in Zion.”

This is like saying God will make it official. The Lord will write the names of those who know him in the book of life, so they are fully legitimate citizens of heaven. There are no second class citizens in Zion. Everyone who knows the Lord has the same privileges and responsibilities as a natural born citizen of God’s country.

The book of Hebrews picks up this idea where it says of those who have accepted Christ by faith…

22 But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all…

In verse 2, of Psalm 87, we read that 2 The Lord loves the gates of Zion…

The gates of an ancient city were the place of entry. They were a symbol of security in that they kept enemies out. They were also a symbol of justice in that disputes were often settled in the presence of the elders at the city gate.     

On one level verse 2 is a poetic way of saying, God loves the whole city of Jerusalem, not just the gates.

On a deeper level, Christians see in verse 2 a possible reference to Jesus, who called himself the gate for the sheep. For those who believe, Jesus is the gate or the entry way to Zion. Jesus is also the mediator of justice, the one who reconciles us to God so we can become citizens of God’s city.

The point is: entry to Zion is not automatic. We come to know God through faith in Jesus; that is by trusting Jesus and following his way. God loves the gates of Zion. To know God is to love Jesus.  

Conclusion:

Psalm 87 finishes with the words…

7 As they make music they will sing, “All my fountains are in you.”

In the original Hebrew this verse reads like an instruction for the international community of worshippers. Sort of like when the sermon is finished and the leader says, ‘and now we will sing our closing hymn…’.

It is essentially a response of praise for what God has said he will do. None of us deserve to be citizens of Zion. None of us deserve to have our names written in the book of life. We can’t do anything to repay God. All we can do is say, ‘Thank you Lord. I accept. Here’s my offering of praise for your grace’.

A fountain is a spring or an outpouring of water. A fountain, in a dry land like Palestine, is a source of life and refreshment and cleansing. (It’s not just a decoration.)

All my fountains are in you, is an acknowledgement that apart from God we have no good thing. Zion, the city of God, is the source of all that is life-giving and good. Zion is a blessing to the world.

I began this sermon by asking, where were you born?

Let me finish with the question, where were you born again?

Do you know God, through Jesus? Are you a citizen of Zion?

Let us pray…       

Father God, your grace is longer and deeper and broader than we can fathom. Thank you for Jesus, through whom we are able to know you. May Jesus be real for each one of us personally, and for all of us collectively. Help us to know you better, both in times of suffering and times of comfort. Inspire our praise with your vision of an international community of people who know you and worship you, without borders. Through Jesus we pray. 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?

  • Where were you born, physically/geographically? What was your home town like?
  • What is surprising/significant about the nations listed in verse 4?  Who else might God want to include in his holy city?
  • What does it mean to ‘know God’? What does it mean to be ‘born again’? Have you been born again? How did this happen for you?
  • Why does God register the names of those who know him?
  • What is an appropriate response for those who know God and have become citizens of Zion?
  • Take some time this week to look at and reflect on one or two of James Tissot’s gospel paintings. Ask God to show you something new about himself.

[1] Refer Terry Glaspey’s book, ’75 Masterpieces Every Christian Should Know’, page 201.

Tawa Baptist

Psalm 19

Scripture: Psalm 19

Video Link: https://youtu.be/NiA7TV-mefQ

Structure:

  • Introduction
  • The sky – God’s creation
  • The law – God’s will
  • The heart – David’s response
  • Conclusion

Introduction:

Kai ora whanau and good morning everyone.

Have you ever looked up into the night sky and tried to count the stars? It’s difficult isn’t it. How many stars do you think you can see with the naked eye?

Well, someone from Yale University did count what can be seen and they catalogued 9096 stars. However, because the earth blocks the view, you can only see half that amount (around 4,500) on a dark the night.

The actual number of stars in the universe is not really known, mainly because we haven’t been able to locate the edge of the universe yet. God’s creation is massive on a scale that we simply cannot imagine. It is awe inspiring.

During the past few weeks we have been looking at a Psalm each Sunday. Today we focus on Psalm 19. This is one of C.S. Lewis’ favourites. From verse 1 of Psalm 19 we read…  

The heavens declare the glory of God; the skies proclaim the work of his hands. 2 Day after day they pour forth speech; night after night they reveal knowledge. 3 They have no speech, they use no words; no sound is heard from them. 4 Yet their voice goes out into all the earth, their words to the ends of the world. In the heavens God has pitched a tent for the sun. 5 It is like a bridegroom coming out of his chamber, like a champion rejoicing to run his course. 6 It rises at one end of the heavens and makes its circuit to the other; nothing is deprived of its warmth. 7 The law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. 8 The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. 9 The fear of the Lord is pure, enduring forever. The decrees of the Lord are firm, and all of them are righteous. 10 They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the honeycomb. 11 By them your servant is warned; in keeping them there is great reward. 12 But who can discern their own errors? Forgive my hidden faults. 13 Keep your servant also from wilful sins; may they not rule over me. Then I will be blameless, innocent of great transgression. 14 May the words of my mouth and the meditation of my heart be pleasing in your sight, Lord, my Rock and my Redeemer.

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

This Psalm of David falls neatly into three parts…

The first part, in verses 1-6, points our attention to the sky above. The sky, and all that is in it, are God’s handiwork; his creation revealing his glory.  The second part, in verses 7-10, focuses on the written law, which reveals God’s will for humankind and shows us how to enjoy life. And in the third part, verses 11-14, we read about David’s response of worship from the heart.

The sky – God’s creation:

How far away is the closest neighbouring star to our solar system? Is it…

A.) 42 trillion, 208 billion (42,208,000,000,000) kilometres away

B.) 48,000,000 (48 million) miles away

C.) 4.2465 light years away, or

D.) None of the above

Both A.) and C.) are correct answers. They are two different ways of measuring the same distance.

Proxima Centauri is the closest star to our solar system. It would take about four years and three months travelling at the speed of light to reach Proxima Centauri.

To put that into perspective it would take the Voyager space craft around 73,000 years to get there. And if you were to try and walk that distance on foot, it would take about 215 million years. You would need quite a bit of scroggin for that hike.

Psalm 19 begins with David looking up at the sky. Not just the night sky but the sky during daytime as well. I imagine as a shepherd, and then a soldier, David had plenty of opportunity to look at the sky.

David would not have known about Proxima Centauri but he would have been pretty good at reading the weather by the cloud patterns. Perhaps too, if he ever had to travel a significant distance, he may have navigated by the stars at night.

But this is probably not what David meant when he talked about the sky revealing knowledge. The sort of knowledge David was thinking about had to do with God.   

Some people in the ancient world worshipped the sun, moon and stars as gods. They thought the stars governed their fate, sort of like people who follow horoscopes, except the ancients were more serious about it. But when David looked up at the sky, he saw God’s handiwork.

The sun, moon, stars and sky are simply God’s creatures, carrying out the functions God made them for. What might we learn about God by looking at the sky and the starry hosts?

Well, as the apostle Paul points out in his letter to the Romans, we learn that there is a God. God the creator exists. Paul writes:  Ever since God created the world, his invisible qualities, both his eternal power and his divine nature, have been clearly seen; they are perceived in the things that God has made. 

The fact that the universe is so big and beautiful speaks to God’s power and grace. God is intelligent. He is both an artist and an engineer. Nothing is too difficult for God.

Furthermore, as anyone who likes looking at clouds and sunsets will tell you, the sky is never the same. There is an infinite variety of colour and shapes and moods and creativity in each day. Which tells us, God is not boring. God has an imagination and he has given us a mind to think with and make connections too.   

Here’s another science question for you. How many earths could fit inside the sun? Is it…

  1.  Nine earths
  2.  Six billion earths
  3.  One million, three hundred thousand earths, or
  4.  No one knows, it’s impossible to calculate

Well, the answer is C.) Apparently it would take 1.3 million earths all squished together to fill the sun.

The sun is 1,391,000 kilometres across. That’s about 109 times the diameter of the earth. The sun weighs 333,000 times as much as the earth. That is a huge mass. But if you are not already feeling small enough, our sun is relatively tiny by comparison with others. The largest known star in the universe is thought to be about 1,700 times as wide as our sun. And God made them all. I know, it blows your mind.

In verses 4-6 of Psalm 19 David narrows his focus from the whole sky to just the sun during the daytime. Obviously these verses are poetry; they are not intended to be scientific. In verse 5, David compares the sun to a bridegroom coming out of his chamber (after the first night of his honeymoon) and also to a champion athlete rejoicing to run his course.

The imagery here is of joy and strength and vitality. God made the sun to give life and warmth and happiness to the creatures of the earth. The sun is a reliable source of energy for us.

Just as the sun’s heat is felt everywhere, so too God’s glory is revealed everywhere. However, the glory of God is not experienced in the same way by everyone. For those who love the Lord and walk in his ways it is a comfort. But for those who do wrong it is a burden.

As we read earlier in the service, from the book of Job chapter 38: The light of day is too bright for the wicked and restrains them from doing violence.       

God’s power is like the power of the sun. We cannot get too close without being consumed. Likewise, God’s glory is like the light of the sun. Sunlight enables us to see clearly but we dare not look directly at it for fear of going blind.

David’s image of the sun, as a metaphor for God’s life giving power and glory, lends itself naturally to the next part of his psalm, which focuses on the law, the revealed will of God.

The law – God’s will:

Here’s a different type of question for you, moving from science to history. How many commandments are there in the Law of Moses? Are there…

  1.  929
  2.  128
  3.  10, or
  4.  613

Well, in Jewish tradition there are 613 commandments, so the answer is D.) But I would also accept C.) 10 commandments, because it’s a bit of a trick question.

613 commandments may seem like a lot but, by comparison with New Zealand law, it’s not that many. When I did a search of all the Acts of legislation on the Parliamentary Counsel Office website it came up with 1,872 results and that does not include the Bills before Parliament or other legal instruments.  

In verses 7-9 of Psalm 19 David uses six different terms to describe God’s law. The Hebrew word translated as law is torah. Torah can also mean teaching or guidance. Depending on how you think about it, the torah is at least the first five books of the Bible but it can mean the whole of the Old Testament.   

In the context of Psalm 19 the law or torah is a comprehensive term for God’s revealed will, hence the variety of terms used to describe it. The law isn’t just a list of commandments. The law is God’s way of telling us what he wants us to know about himself. The Law is also God’s way of telling us how to live well and enjoy life.

God’s law is perfect, without blemish and it refreshes the soul. The image here is of finding a spring or well of fresh water, when you are parched and thirsty.

Have you ever noticed how, when you read the Bible, God’s Spirit often shows you a verse or an idea in a new and fresh way that you haven’t seen before? That happens even with passages we are familiar with. God’s will, revealed in the Bible, never gets tired or old. There is yet fresh light to shed on God’s word.

The thing is, the refreshment we experience doesn’t just happen in our head. It happens in our soul. Your soul is your life force, your vitality, your energy, the core of your being, the unique finger print of your true identity.

Just as your body is refreshed when you actually drink water from the well, so too your soul (your inner life) is refreshed is when you actually do God’s will, rather than just reading about it.

The doing of God’s will has many benefits. Verse 8, in particular says: ‘The precepts of the Lord are right, giving joy to the heart.’

Precepts are precise rules. They say the devil is in the details. God’s precepts take the devil out of the details. God’s precepts are precise, they fit perfectly like a hand in a glove or like a carpenter’s dove tail joint.

If you are a crafts person, if you like to knit for example, or turn wood, or do origami, or make something with your hands, then you will understand the feeling of satisfaction and joy when you nail it, when you don’t drop a stitch and when everything fits into place as it is supposed to.

Or if you like assembling jigsaw puzzles, you will know that feeling of satisfaction and joy you get when you fit the pieces together. It can be frustrating getting to the end of the puzzle and discovering that you have one or two pieces missing so you can’t complete it.

With God’s precepts, none of the pieces are missing. God’s precise rules fit together perfectly with his law of love. There is joy and satisfaction in discovering for yourself, through your own experience, how it all fits.

To give you an example from the Scriptures, one of God’s precepts is the rule that farmers should let the poor glean in their fields after the harvesters. To glean means to pick up the left over grain.

This is a small but significant detail in the story of Ruth, without which the story would be incomplete. Gleaning in Boaz’ field provides Ruth with the opportunity to meet Boaz and to eventually marry him and have children. God’s precept, to let the poor glean, results in great joy for the whole community.

For Ruth & Naomi & Boaz, God’s law is indeed sweeter than honey and more precious than gold. Obedience to God’s law rewards them by making their future secure and their hope real.    

God’s will (revealed through his precepts) doesn’t always feel joyful or satisfying to begin with. Sometimes following God’s precepts can be painful at first. Sometimes we have to sow in tears before we can reap with joy.

Like when Jesus said, turn the other cheek when someone strikes you and if someone insults you, ask God to bless that person. As hard as that is, doing what Jesus instructs puts us on a pathway to joy. As Jesus said, happy are those who hunger and thirst for righteousness, they will be satisfied.

As Christians we believe that Jesus fulfils God’s law perfectly. Or to say it another way, Jesus shows us through his life and example what it looks like to do God’s will. With Jesus, none of the puzzle pieces are missing. All of God’s precepts and commands and statutes come into alignment and fit perfectly.     

In verse 9 of Psalm 19 David says: The fear of the Lord is pure, enduring forever. We talked a little about the fear of the Lord last week. Fear in the sense of reverence and respect is the proper response to God’s word.

In verses 11-14 David gives an example of what the fear of the Lord looks like in practice. The third part of Psalm 19 describes David’s heart response of worship.

The heart – David’s response:

Earlier in this sermon I talked about the stars that are visible to the naked eye in the night sky. Although over 9,000 stars are visible we can only ever see about half of those from where we stand. That’s because the earth itself gets in the way. Half the stars are hidden from our view by the planet we are on.

Human consciousness is a bit like that. We might think we know everything there is to know about ourselves when in fact there are some facets of our personality which are hidden from our view. Our ego gets in the way.

The psychologist, Carl Jung, had a name for that part of ourselves that we can’t see. He called it the shadow side. Other people might be able to see what’s in your shadow, and God can certainly see your shadow, but you can’t.

Hopefully as we journey through life we become more self-aware. This means we become more aware of what is in our shadow side. Some of the stuff in your shadow you may not like. But the shadow side is not all bad. There is also some goodness in there. We are complex creatures, fearfully and wonderfully made.

In verse 12 of Psalm 19, David shows real insight into the human psyche when he says: But who can discern their own errors? Forgive my hidden faults.

David is speaking here of his shadow side. That part of his personality or soul that is hidden from himself but seen by God and others close to him.

There’s an advert on TV at the moment warning people not to speed when they drive. In this ad an apprentice is being driven to the worksite by his boss. The boss thinks he is a good driver but in reality the boss is a dangerous driver who takes unnecessary risks.

Everyone who has ever driven with him knows this, except the boss himself. It is a fault hidden in his shadow. The apprentice unwittingly reveals the truth that no one wants a ride with the boss because they don’t feel safe with him.

We can become aware of our hidden faults (the stuff in our shadow that we can’t see) in any number of ways. Through understanding the dreams we have at night. By living in close quarters with someone else, like when you get married. Or by having to make a difficult decision under pressure.

It is not always pleasant to discover what’s in your shadow but the truth of it will set you free.

In verse 13 David addresses those willful sins, meaning those sins he is aware of. David doesn’t want any bad habits or addictions to rule his life. David wants God to be the captain of his soul.

Willful sins might include things like gossip or getting drunk or adultery or gambling or laziness or any pattern of behaviour really that causes us to lose control of ourselves. David is essentially asking God to help him exercise self-control.

Here’s another science question for you. How many neurons are there in the average human brain? Is it…

  1.  86 billion
  2.  14 billion
  3.  400 billion, or
  4.  1 million

The latest estimate by scientists is A.) around 86 billion neurons. A neuron (in case you are wondering) is a special kind of cell which transmits chemical and electrical information throughout the body.

And so we come to that part of David’s psalm, made famous by the pop group Boney M. May the words of my mouth and the meditation of my heart be pleasing in your sight, Lord, my Rock and my Redeemer.

Normally the heart, in ancient Hebrew thought, refers to what we might call the mind, the seat of human consciousness.

The heart is more than just our brain with its 86 billion neurons. The heart includes our thoughts and feelings and decision making faculties; that part of our inner self which cannot be examined under a microscope.

The mouth speaks what the heart (or mind) is full of. Sometimes we say things that we don’t mean or that we never intended to say. Those unintentional words come from our heart, from our unconscious mind.      

David is well aware that God is not impressed by externals. God looks at the heart (or the inner workings) of a person. And so David does not respond by sacrificing a goat or a lamb in worship to God. David’s act of worship is a thought life that is pleasing to the Lord. His is an offering of self-control and pure praise.

Conclusion:

It is notable that the closing words of the song describe David’s relationship with God. The Lord, Yahweh, is David’s rock and redeemer. The Lord, Jesus, is our rock and redeemer. As a rock, Jesus is our security, our refuge and a firm place to stand in a hostile world.

And as a redeemer, Jesus is our Saviour, the one who rescues us from the enemy within the human heart; both the enemy we are aware of and the enemy we don’t see in our shadow.

The surprising thing is that the Spirit of Jesus often redeems us, not by destroying the enemy within, but by helping us to make friends with him so that we may be at peace with ourselves.    

Let us pray…

Father God, you are the maker of a universe so vast and so beautiful that we cannot comprehend it. You are truly awesome. Nothing is too difficult for you.

You are also our maker, the creator of the human heart in all its wonderful complexity. Thank you for your Son Jesus who fulfils your law and reveals your will to us.

Redeem our minds and guide our words. May our lives be an offering of self-control, pleasing and acceptable in your sight O Lord, for you are our security and our Saviour. 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?

  • Have you ever looked at the stars in the night sky or watched a sunrise or found animal shapes in the clouds? How did you feel as you did this? What thoughts came to your mind?
  • What can we deduce about God from observing the sky and the stars?
  • What does the Law of God (the Torah) reveal to us?
  • David describes a number of benefits of God’s law (e.g. it refreshes the soul, it makes the simple wise, it gives joy to the heart, it is sweeter than honey, etc.) What benefits have you experienced by applying God’s will to your life?   
  • Have you ever had the experience of becoming aware of something in your shadow? What happened? How did you feel? How did you respond? In what ways was God’s grace evident to you in that process?
  • Why do you think David is concerned with the words of his mouth and the meditations of his heart? How is your thought life at the moment? What supports your self-control?  
Tawa Baptist

Wholehearted

Scripture: Psalm 15

Video Link: https://youtu.be/we4Mpggc-qs

Structure:

  • Introduction
  • Wholehearted, not two faced
  • Discerning, not careless
  • Innocent, not harmful
  • Conclusion

Introduction:

Kia ora koutou and good morning everyone.

In our lounge at home we have these words stuck to the wall…

In this house we do real, we do mistakes, we do I’m sorry, we do second chances. We do fun, we do hugs, we do forgiveness. We do really loud, we do family, we do love.

This is not a comprehensive list of everything we do but it gives you a flavour for the culture of our home. While we don’t aim to make mistakes, we also know that things don’t always go smoothly in life. Mistakes and misunderstandings are bound to happen. We don’t pretend, we don’t sweep it under the carpet. We do real.

What matters is not that the floors are vacuumed every day or that the windows are always spotless. What matters most is taking care of our relationships. If someone in our house does something wrong, then that does not exclude them from the family. Reconciliation must always follow a mistake.

That’s where I’m sorry, second chances, fun, hugs and forgiveness come in. Love has the last word. 

Over the past couple of weeks, during lockdown, we have been looking at a Psalm each week. Last Sunday we heard about Psalm 16. Today our focus is Psalm 15. Psalm 15 answers the question, ‘Who may dwell in God’s house?’

Psalm 15 is like the writing on our lounge wall in that it reveals what is important in God’s house. But, unlike the words on our wall, Psalm 15 may leave you with the impression that God’s standards are very high indeed and there is no room for mistakes. From Psalm 15 we read…  

O Lord, who may abide in your tent? Who may dwell on your holy hill? Those who walk blamelessly, and do what is right, and speak the truth from their heart; who do not slander with their tongue, and do no evil to their friends, nor take up a reproach against their neighbours; in whose eyes the wicked are despised, but who honour those who fear the Lord; who stand by their oath even to their hurt; who do not lend money at interest, and do not take a bribe against the innocent. Those who do these things shall never be moved.

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

When Moses led the people of Israel through the wilderness, God’s house (the place of his sacred presence), was a tent. This was also called the Tabernacle, a moveable dwelling. Later in Israel’s history, when David was king, God’s tent was set up in the city of Jerusalem. Jerusalem is built on a hill.

Eventually, king Solomon built a stone temple in Jerusalem for the ark of the covenant. So God’s dwelling went from being a tent to a more permanent building.

In verse 1 of Psalm 15 David asks the Lord, ‘who may abide in your tent?’ Tent here refers not just to the sacred tabernacle but also more generally to God’s home. Most of the rest of Psalm 15 answers this question.

The person who may dwell in God’s house, or to say it another way, the person who is at home with God, will typically have three character traits…

They will be wholehearted, not two faced.

They will be discerning, not careless

And they will be innocent, not harmful to others.  

Wholehearted, not two faced:

We all know by now that if we want to enter a supermarket or a library or some other public space, we must do a number of things. We must be well, we must wear a mask and we must scan a QR code. This is not a religious thing. It is a public health thing. We do this for the well-being of the community. 

In the ancient world, when Psalm 15 was written, a temple was considered the house of a god and admittance was not automatic. People had to do certain things to be admitted to a temple or sacred space. They might, for example, be required to carry out some ritual, or make a sacrifice, or donate some money or be a certain gender or wear a head covering or take their shoes off and so on.

The interesting thing about Psalm 15 is that admittance to God’s house is not obtained by carrying out some religious ritual, nor is it based on one’s race or gender. The prerequisites for dwelling in God’s house are moral. The criteria have to do with how one treats other people.

The message is clear, we must not separate religion and morality. If worship of God becomes a ritual that is divorced from everyday ethics, then God’s name is taken in vain. Our worship of God needs to influence every aspect of our lives, especially our relationships with others.

From verse 2 of Psalm 15 we get an answer to the question, ‘who may dwell in God’s house?’ Verse 2 reads: Those who walk blamelessly, and do what is right, and speak the truth from their heart;

Walk is a metaphor for one’s lifestyle; the way we conduct ourselves day to day.

When we read the word blamelessly, we might be inclined to think, this means I must be perfect and can never make a mistake. But the Hebrew word translated as blamelessly has a more positive connotation than that.

Being blameless, in Hebrew thought, means to be whole or wholehearted. Not two faced but having integrity, so that what you say is one with what you do.

Integrating your faith in the goodness of God throughout the whole week. Not behaving one way at church on a Sunday and then a different way at home or at school or at work the rest of the week.     

Being blameless then is not about being perfect and never making a mistake. Being blameless is about being the real deal, the genuine article. Not being a chameleon.

For those who are familiar with Jane Austin’s Pride and Prejudice, Miss Elizabeth Bennett and Mr Darcy were blameless (in the sense of being wholehearted), while Mr Wickham and Lydia were not.

It’s not that Lizzy and Darcy were perfect. They both had to overcome their pride & prejudice, but integrity was the backbone of their life. They spoke the truth from their heart and did not pretend to be something they were not, even when this was not advantageous to them.

Or, if the Marvel universe is more your thing then Thor was blameless (in the sense of being wholehearted), while Loki was two faced.

Thor was not perfect. In the beginning his character was proud too. But his heart proved to be humble and true when he lost his powers temporarily.

When Jesus was asked, which is the greatest commandment in the Law, he famously replied…

“‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbour as yourself.’All the Law and the Prophets hang on these two commandments.”

Jesus is speaking of wholeheartedness here. To obey is better than sacrifice. Living a moral lifestyle is more important than performing religious rituals. It’s not that religious rituals have no value. In fact those rituals are supposed to support a moral lifestyle. The danger is that the ritual can become a mask for hiding one’s true motives.

As well as being wholehearted and not two faced, those who are at home with God are discerning and not careless.  

Discerning, not careless:

Some years ago, when I was training for ministry, I asked my mentor (Walter Lang) what gift he thought was most important for a pastor to have. Walter had over 40 years’ experience in pastoral ministry and straight away he said, ‘discernment’.

Discernment is the ability to judge well, to see things clearly and as they are. There was a lot of wisdom in what Walter said. Discernment requires us to slow down and be careful, not quick and careless.

When we were young my friends and I sometimes went camping and kayaking at Reids Farm, beside the Waikato River near Taupo. The water there is crystal clear. You can see right to the bottom.

But looks can be deceiving. If you drink that water you will be vomiting for days. It is full of effluent.

The famous preacher, Charles Spurgeon, once said: Discernment is not a matter of simply telling the difference between right and wrong; rather it is telling the difference between right and almost right.    

The water of the Waikato river is almost right. A discerning person will not drink it.   

In the gospel of John chapter 9, Jesus heals a man born blind. This is an incredible miracle, something no one had ever done before. As it happened Jesus performed this miracle on the Sabbath, a day of rest. That created a problem for the religious leaders, because healing people was classed as work and work was forbidden on the Sabbath. 

When the religious authorities questioned the man who had been healed they said to him…

“Give glory to God by telling the truth. We know this man [Jesus] is a sinner.”

25 The man who had been healed replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!”

26 Then they asked him, “What did he do to you? How did he open your eyes?”

27 He answered, “I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?”

28 Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! 29 We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.”

30 The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. 31 We know that God does not listen to sinners. He listens to the godly person who does his will. 32 Nobody has ever heard of opening the eyes of a man born blind. 33 If this man [Jesus] were not from God, he could do nothing.”

The man who had been blind speaks the truth from his heart and he exercises careful discernment. Unlike those interrogating him, he correctly tells the difference between what is right and what is almost right. 

In verse 4 of Psalm 15 we read how those who are at home with the Lord despise the wicked but honour those who fear the Lord.

This verse is talking about being discerning in who we align ourselves with, who we support.

The key to discernment is fear of the Lord. Fear of the Lord is the beginning of wisdom. To fear the Lord does not mean being anxious or worried about God. Fear of the Lord leans more toward reverence and respect. To fear the Lord is to trust and obey him.

When you fear the Lord you care more about God than anything else. The fear is not so much a fear of punishment if we make a mistake. It is more the fear of doing harm to our relationship with God. We don’t want to damage God’s reputation by our behaviour nor grieve his heart in any way.

It’s like the fear you might feel when you take a baby in your arms. You don’t want to be careless and drop the baby. You want be careful and make the baby feel comfortable. God is not vulnerable like a baby is, but the peace we need in our relationship with God does need to be cared for like a baby.      

Honouring those who fear the Lord is not likely to cause any offense but some people listening to this may be troubled by the idea of despising the wicked.

Aren’t we supposed to love everyone? Hmmm.  

Remember, verse 4 is talking about being discerning in who we align ourselves with, who we support. It is not loving to support or encourage bad behaviour. In fact, that is misleading and harmful. Despising evil is actually an act of love.

To despise the water of the Waikato river means not drinking it, because it will do you harm. But that doesn’t stop you from trying to clean it up.  

We do well to ask ourselves who did Jesus align himself with? Who did Jesus honour and who did he despise? 

Well, Jesus honoured those who possessed humility and faith.

He honoured the Roman Centurion for his trust in God’s authority.

He honoured Zacchaeus for his repentance and generosity to the poor.

Jesus honoured the woman of ill-repute who, because of her great love, washed his feet with her tears.

He honoured Nathanael for his truthfulness.

Jesus even honoured Peter with a second chance after Peter had denied him. 

The people Jesus honoured were not perfect but they were honest with themselves and they were willing to change and accept Jesus’ authority.

In contrast to this, Jesus despised those who were false and did not trust him.

Jesus despised Satan in the wilderness by refusing to bow to him.

Jesus despised the Pharisees saying to their face, you clean the outside of your cup and plate, but inside you are full of violence and evil.  

He despised the Sadducees for not believing in the resurrection of the dead.

And Jesus despised Herod by refusing to answer his questions or perform a miracle for him. 

The people Jesus despised were almost right. They were right in their own eyes but were lying to themselves and unwilling to trust Jesus or to change. 

Those who are at home with God are wholehearted, discerning and innocent, not harmful

Innocent, not harmful:

Psalm 15 picks up the theme of innocence where it describes…

Those …who do not slander with their tongue, and do no evil to their friends, nor take up a reproach against their neighbours; who stand by their oath even to their hurt; who do not lend money at interest, and do not take a bribe against the innocent.

These verses are about doing no harm to others. Most of the things in these verses don’t require much explanation. They are about doing justly and keeping God’s moral law.

Not slandering with the tongue is about doing no harm to a person’s reputation. Not passing on gossip. This fits with being truthful. One of the things human beings need is a sense of belonging. We need to know we fit with other people.

Slander undermines trust and makes it harder for people to connect and belong. Slander produces alienation, prejudice and loneliness. Slander is like weed killer to a person’s sense of belonging.

Not taking up a reproach against one’s neighbours is about being gracious. Not sweating the small stuff. Not making a mountain out of a mole hill. Not picking a fight but showing forbearance.

Standing by your oath is about faithfulness and honouring your commitments. People these days don’t tend to swear an oath but we do sign contracts and make commitments in various other ways. We must do everything in our power to honour the agreements we make, especially if breaking the contract would do harm to others?

But what if keeping to the letter of the contract would result in harm? Like with Jephthah and his daughter or Herod and John the Baptist? Well, good sense must prevail. Those who fear God will not add evil to evil. They will try to negotiate a change to the contract which avoids harm, as Proverbs 6:1-5 advises.

Not lending money at interest and not taking a bribe are about the right use of power and not taking advantage of those who are in a vulnerable position.

Verse 5 is not condemning the charging of interest on loans across the board. Rather it is condemning the practice of trading on a brother’s misfortune. In ancient Israel if a relative was down on their luck and came to you asking to borrow money, then you were to lend them what you could afford without charging interest. 

Translating that to a more contemporary situation, it would be like parents helping their adult children buy their first home by lending them money for the deposit, without charging interest. You do it because you love them.

It is not immoral for banks to charge interest on mortgages, nor is it wrong to receive interest on term deposits, provided the interest rate is reasonable. This means we need to be morally responsible with our investment decisions.

Loan sharking, or lending money at exorbitant rates, is essentially theft; it is taking advantage of the poor and desperate. We must not have any part in it. 

Returning to the spirit of Psalm 15; those who are at home with God will be generous and not greedy. They will not abuse their power or take advantage of others who are in a less fortunate position. They will help the poor because the poor are close to God’s heart.    

Conclusion:

Psalm 15 ends with the assurance that, ‘Those who do these things shall never be moved.’ In other words, there is security in a moral lifestyle. There is resilience in being wholehearted, discerning and innocent.

As wonderful as that sounds, we may have an uneasy, sinking feeling at this point. Because, if we can bear to be honest with ourselves, we would have to admit that our performance against the measure of Psalm 15 is a bit patchy at best.

None of us are completely innocent. Sometimes we lack discernment and we don’t always speak the truth from our heart. Often we are half hearted and two faced. So does that mean we are excluded from God’s house?

Well, not necessarily. Fortunately, God is looking for ways to include us in his household and in his family. In John chapter 1 we read about Jesus, the Word of God, who became flesh and pitched his tent among us.

Jesus is the only one who managed to fulfil the requirements of Psalm 15 and Jesus is our redeemer. Anyone who puts their faith in Jesus’ righteousness (and not their own) can be at home with God. 

Let us pray…

Father God, you are perfect in all your ways. We are not. Forgive us for those times we have been half hearted, two faced, careless and harmful to others.

Give us wisdom to tell the difference between what is right and what is almost right. Give us courage to love you wholeheartedly and to love our neighbour as we love ourselves. Give us grace to be generous in using what power we have for the wellbeing of others and the glory of your name.

Through Jesus we pray. Amen.

Let’s sing now There is a Redeemer, Jesus God’s Son…

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?

  • What was important in the house you grew up in? What was good about those values? What have you chosen to do differently? 
  • Why is it important not to separate religion and morality? What happens if worship of God becomes a ritual divorced from morality?
  • What does it mean to be blameless in the sense of wholehearted?
  • What do you think Charles Spurgeon meant when he said: Discernment is not a matter of simply telling the difference between right and wrong; rather it is telling the difference between right and almost right. How might we have this kind of discernment?
  • Who did Jesus honour and who did Jesus despise? What does this tell us about what is important to God and how we might approach God?
  • How are we to understand and apply the line in verse 5 about not charging interest?
  • How do you feel after reading Psalm 15? Is there anything there that pricks your conscience? Why is that? What do you sense God would have you do about it?

Outtakes

In Luke chapter 11 Jesus is invited to dine with a Pharisee. The Pharisee was amazed when Jesus did not wash his hands before eating. So Jesus says to him, You Pharisees clean the outside of your cup and plate, but inside you are full of violence and evil.

Jesus then goes on tell them all they are doing wrong. Jesus is not two faced, he speaks the truth from his heart. Jesus makes it clear he despises their way of operating. Why did he do this?

Well, it must be because he loves people. He loved the Pharisees enough to have the hard conversations with them, in the hope they would change and get on the right track. And he loved the regular everyday people enough to make it clear to them not to follow the Pharisees’ example.

Despising the wicked does not always involve speaking though. When Jesus was brought before Herod for questioning, the Lord ignored Herod. He said nothing. Herod, you may remember, had John the Baptist beheaded. Herod was a vile man who did not care about God. Jesus wouldn’t give him the time of day.

Trying to discern who we should despise and who we should honour requires discernment. In Matthew 7 Jesus said…

15 “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles?  17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 

Tawa Baptist

Psalm 16

Scripture: Psalm 16

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

Structure:

  • Introduction
  • Loyalty
  • Intimacy
  • Fullness
  • Eternity
  • Conclusion

Introduction:

Good morning everyone.

Last Sunday we played some Scrabble. This week I thought we could have a game of Snowman. Snowman is a spelling game usually played with kids, so I hope there are some children listening today.

Kids, the idea is for you to correctly spell the word I’m thinking of before I can draw a snowman. Throughout this message I will give you a number of clues. The first clue is that this word has four letters.

Last week we heard about Psalm 46. Today our focus is Psalm 16. This is a psalm of David. From verse 1 we read…   

Protect me, O God, for in you I take refuge. I say to the Lord, “You are my Lord; I have no good apart from you.” As for the holy ones in the land, they are the noble, in whom is all my delight. Those who choose another god multiply their sorrows; their drink offerings of blood I will not pour out or take their names upon my lips.

The Lord is my chosen portion and my cup; you hold my lot. The boundary lines have fallen for me in pleasant places; I have a goodly heritage. I bless the Lord who gives me counsel; in the night also my heart instructs me. I keep the Lord always before me; because he is at my right hand, I shall not be moved.

Therefore, my heart is glad and my soul rejoices; my body also rests secure. For you do not give me up to Sheol, nor let your holy one see decay. You show me the path of life. In your presence there is fullness of joy; in your right hand are pleasures forevermore.

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

There are close to 30 four letter words in this psalm. Words like hand and glad and Lord and pour and so on. Maybe the word I’m thinking of can be found in this Psalm. Maybe not.

Loyalty:

The psalms are sometimes described as Israel’s hymn book. They are essentially a collection of song lyrics or poems from ancient Israel.   

Let me read you some other song lyrics from a different time and place in history…

Somewhere, somehow somebody must have kicked you around some. Tell me why you want to lay there, revel in your abandon. Honey, it don’t make no difference to me, baby, everybody’s had to fight to be free. You see you don’t have to live like a refugee (don’t have to live like a refugee)

Is there anyone in your bubble who knows who wrote the lyrics to this song?

That’s right, Tom Petty.  

A refugee is someone who has been forced to leave their country because of war, persecution or natural disaster. A refugee is someone who has lost their land, their home, their worldly possessions and anything else that would normally give a sense of security and stability.

People can also become emotional refugees. Perhaps they have had to flee their home because of an abusive relationship with a partner or a parent. Sometimes too children can feel like refugees when their parents separate, even if the separation is relatively amicable.

Essentially a refugee has lost their place of refuge, they have lost their security, and are looking for a safe haven.

I don’t think Tom Petty wrote this song for political refugees who have had to flee their own country. I imagine it was written more for emotional refugees, people who have suffered and been displaced when domestic relationships have gone bad.

That line where he says, ‘Tell me why you want to lay there, revel in your abandon’, is brilliant. It’s like he’s saying, ‘You may have a had a hard time but you’ve got a choice. You don’t have to think of yourself as a victim. You don’t have to give in to self-pity. Find refuge. Choose to re-connect. Start again. Be a survivor’

Perhaps Tom Petty never meant that much by his lyrics but they still speak.

In verses 1-2 of Psalm 16, David writes: Protect me, O God, for in you I take refuge. I say to the Lord, “You are my Lord; I have no good apart from you.”

David knew what it was to be a refugee. As a young man David was driven away from home and into the wilderness, because king Saul wanted to kill him. And then, as an older man, David became a refugee once more, when he was forced to flee from his son Absalom.

But despite being a refugee, despite being kicked around some, David does not revel in his abandon. He does not give in to self-pity. Rather he takes refuge in God Almighty. David makes God his home. (‘Home’ is a four letter word. Is that the word I’m thinking of?) When God is your home you can never be displaced. There is no greater security than the Lord.

That phrase, where David says, ‘I have no good apart from you’, is both a statement of David’s loyalty to God and at the same time a description of David’s reality.

As a refugee David has lost a great deal. He is living rough in the wilderness, he is separated from his family. He is having to survive by his wits. David knows full well that the Lord is his only hope.

In verses 3-4 David gives further evidence of his loyalty to the Lord God when he says: As for the holy ones in the land, they are the noble, in whom is all my delight. Those who choose another god multiply their sorrows; their drink offerings of blood I will not pour out or take their names upon my lips.

Most of the expert Bible commentators say the original Hebrew of these verses is quite difficult to untangle. But essentially, David is saying he is loyal to the God of Israel. He has put all his eggs in one basket. He doesn’t put a bob both ways. He doesn’t worship the Lord God alongside other pagan gods.

Like Jerry Maguire, who had only one client, David serves only one God, Yahweh.

This is quite remarkable really. If anyone had a reason to revel in his abandon or to go chasing after other gods, it was David. Despite all he has lost David does not blame God. As a refugee (as someone hungry for security) David presses into the Lord even more deeply.

How are you getting on with spelling the mystery word I’m thinking of? If you have chosen the letter L, then you are on the right track. Our word starts with L.

Fullness:

Churches around the country are empty this Sunday. We might feel quite sad for what we have lost because of Covid. 

But maybe there is another way of looking at it. We, in New Zealand, are in the fortunate position of having a choice. We could see the apparent emptiness of lockdown as an opportunity to make room for God.  

Sometimes the more stuff we have in our lives, the less room we have for God.

Sometimes the more capable we are, the more pressure we find ourselves under to meet everyone’s demands and the less time we have for God.

Sometimes the more freedom we have, the harder it is for us to make a good choice.

Sometimes the more entertainment we consume, the more difficult it is to be still and think.

Do you see where I’m going with this? Sometimes less is more. (‘Less’. That’s a four letter word that begins with L. Is that the word I’m thinking of?)

When I say, ‘less is more’, I mean, perhaps the emptiness has something to offer. It seems to me that David’s loyalty to God was formed in the womb of emptiness. He sought refuge in God because he had no other good thing.

Sometimes less is more.  Before we can fill our lungs with fresh air we must first empty our lungs of the stale air. I’m not saying I like lockdown. I look forward to a time when we can gather safely in level 1 or better still level none.

Maybe though, this time of lockdown is an opportunity to expel some stale air out of our lives. Maybe it is an opportunity to make room for the fresh oxygen of God’s Spirit.

A few years ago I asked my spiritual director to pray for me. I don’t remember the words he said exactly but I do remember his posture. He opened his hands, so they were empty, with the palms facing upward, like he was about to receive something.

He may not have meant too much by that gesture but it still speaks to me now. Before we can take God’s hand we must first let go of whatever else we are holding on to.

Here’s a quote for you for Fathers’ day (not sure where it comes from)…

A truly rich man is one whose children run into his arms when his hands are empty.

It may sound a bit sentimental, but that doesn’t make it any less true.

For someone who has lost so much, David still sees the cup of his life as full. Not full in a busy, hurried and pressured kind of way. But full in a pleasant, roomy, chilled out kind of way.

In verses 5 & 6 of Psalm 16 we read about the quality of David’s fullness…  

The Lord is my chosen portion and my cup; you hold my lot. The boundary lines have fallen for me in pleasant places; I have a goodly heritage.

In ancient Israel, during the time of Joshua, land in Canaan was allocated to tribes and clans and families according to sacred lot. The land allotted to your clan then stayed in the family and was passed down from generation to generation. This is what verse 6 is referring to when it says the boundary lines have fallen for me in pleasant places.

(‘Land’ is another four letter word beginning with L, by the way.)

The curious thing is that David was probably writing this as a refugee. David had been emptied of material possessions when he was driven off his land. He was living in a cave in the wilderness. How is it then that he can say: The boundary lines have fallen for me in pleasant places.

Well, David sees his loss and consequent emptiness as an opportunity for receiving the fullness of God himself. David may not have land but the Lord is his portion. David could not have a more ‘goodly heritage’ than the Lord. The Lord Himself is David’s inheritance. God Almighty is David’s land, the ground of his being.

In reading verse 6 I am reminded of Frank & Marjorie Duncan. Psalm 16:6 is their family motto. Frank was the minister of Tawa Baptist some years ago and before that he and Marjorie were missionaries in China during the 1940’s.

They served in Honan province during the famine of 1942 to 1944. Before the famine ended around 80,000 people, out of a population of 500,000 in that district, had died. In a material sense it was a time of great emptiness. But there was also a fullness of compassion in the relief camp that Marjorie and Frank ran.

Sometime later Frank & Marjorie became refugees as they were forced to flee China for their lives. How is it then, after coming through all of that, the Duncan family were able to say: The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. (KJV)

Well, I cannot pretend to know what was in Frank & Marjorie’s heart, but I expect it had to do with verse 5: The Lord is my chosen portion and my cup; you hold my lot.

The kind of fullness that God gives is brought out more explicitly in verse 11:

…In your presence there is fullness of joy; in your right hand are pleasures forevermore.

The Hebrew word translated as fullness comes from the same root as ‘satisfied’.

The sort of fullness in view here is not the uncomfortable fullness one might feel after eating too much. Rather, it is the replete-ness of having eaten only what you need.

Nor is it the feeling of frustration, like when you’ve had a guts full of something. Rather, it is the feeling of joy and wonder that accompanies a new experience.   

As Derek Kidner observes, the joys and pleasures (of verse 11) are presented as wholly satisfying and endlessly varied, for they are found both in who God is and what he gives. ‘[David], the refugee of verse 1 finds himself an heir and his inheritance beyond all imagining and all exploring.’ [1]   

Time for another clue. If the letter ‘f’ is one of the letters you guessed, then well done; ‘f’ goes in the middle of our four letter word. We still need two more letters to spell the whole word though. 

Intimacy:

Verses 7 & 8 of Psalm 16 read…

I bless the Lord who gives me counsel; in the night also my heart instructs me.

I keep the Lord always before me; because he is at my right hand, I shall not be moved.

These verses speak of God’s nearness to David. David may be separated from his family and loved ones, but he is close to God. Close enough, in fact, to hear God’s counsel (his wisdom and advice) intimately.   

What does David mean when he says, my heart instructs me? Normally, in the Old Testament, the heart refers to a person’s mind; their thought life. However, the Hebrew word, translated as heart in verse 7, is more literally kidneys.

I suppose the English translators chose the word heart because the poetry of, my kidneys instruct me, would be lost on most modern readers. Probably David is using the Hebrew word kidneys as a metaphor for his conscience. Just as kidneys act as a filter for our blood, so too the conscience acts as a filter for our soul. So the thought is: in the night also my conscience instructs me.    

If that seems like overthinking it, then the reference to ‘kidneys’ might just be an ancient way of saying, ‘I have a gut feeling about this’, like an instinct or an intuition. You just know.

In any case, David’s intimacy with God is clear. God is guiding David in his inner being. And the interesting thing is that this intuitive / gut guidance happens at night, when David is quiet and still.

We read in the gospels how Jesus often went off by himself, very early in the morning, to pray. We are not told exactly what happened in these times of prayer but I expect it was a time of intimacy between Father and Son. A time when God spoke counsel to Jesus, in the stillness.

How is your devotional life at the moment? Are you able to carve out time to be still and listen to God? Stillness makes room for God.

I’m getting close to finishing the snowman. Better give you another clue. Did any of you guess the letter ‘i’? I imagine some of you did. The ‘i’ comes second. So far then we have ‘L-i-f ’. That narrows it down quite a bit. It is likely to be one of two words. Kids, if you are still listening, can you think what those two words might be?

Eternity:

Psalm 16 finishes on a note of joy at the prospect of unbroken fellowship with God. From verse 9 we read…

Therefore, my heart is glad and my soul rejoices; my body also rests secure. For you do not give me up to Sheol, nor let your holy one see decay. You show me the path of life. In your presence there is fullness of joy; in your right hand are pleasures forevermore.

In a nutshell these verses are alluding to eternal life. Eternal life doesn’t just mean existing forever. Eternal life describes a quality of relationship with God, characterised by joy and intimacy and pleasure.

Sheol, in ancient Hebrew thought, is the realm of the dead. The people of king David’s time didn’t really think of the after-life in terms of heaven and hell. Sheol wasn’t paradise, nor was it torture. It was more of a neutral space; a place of shadows.    

Notice how David talks about his heart, soul and body, in verse 9. This is a way of describing one’s whole self, physical and spiritual. David rests secure (he has no fear for the future) because he is confident that nothing, not even death, can separate him from the love of God.

The idea of eternal life, unbroken blissful fellowship with God, is not new to us because we have the gospel of Jesus. But it was a pretty progressive idea 3000 years ago when David wrote his psalm.

2000 years ago the apostles Peter & Paul both applied the closing verses of Psalm 16 to Jesus and his resurrection. In Acts 2, on the day of Pentecost, Peter made the comment…

Seeing what was to come, [David] spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay. God has raised this Jesus to life, and we are all witnesses of it.

It is through faith in Jesus that we also will share in resurrection to eternal life. Therefore, we do not need to be afraid in this life. If you confess with your mouth that Jesus is Lord and believe in your heart that God raised Jesus from the dead, you will be saved.  

Conclusion:

It is time now for the great reveal. The word I was thinking of was life. Well done to all those who guessed it. You made it just in time before I put the arms on the snowman.

Psalm 16 shows us what true life is. We tend to think of life as mere physical existence. So if someone is still breathing we say they are alive. But in the thought world of the Bible, life is more than breathing. Life is close friendship with God. 

Some of you may have noticed how the four main points of today’s message make an acrostic of the word life: Loyalty, Intimacy, Fullness and Eternity, spells life.

Loyalty to God. Intimacy with God. Fullness of joy in God’s presence and eternity with God, beyond death. This is what Psalm 16 means by life.

Whatever situation you find yourself in today, may the life of the risen Christ be real for you. God bless.

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?

  • Have you ever felt like a refugee? (E.g. displaced, homeless, afraid for your life, in need of refuge…) What were the circumstances? How did God help you in that situation?
  • How is your experience of this lockdown? How might we redeem this time? How might we make more room for God in our lives, both during this lockdown and after?
  • Why was David (who knew what it was to be a refugee) able to say, ‘The boundary lines have fallen for me in pleasant places. I have a goodly heritage’?
  • How is your devotional life at the moment? How does God speak counsel to you? Are you able to carve out time to be still and listen to God?
  • Discuss / reflect on the various ways Psalm 16 points to Jesus.  
  • What is ‘life’ in the thought world of the Bible? How is this different from a contemporary understanding of life? 

Outtakes

It is no accident that the Israelite refugees in exile in Babylon said (in Lamentations 3:24), The Lord is my portion, therefore I will hope in him. The Jewish exiles had lost everything. But as painful as their amputation was, it made room for hope in God.

[1] Refer Derek Kidner’s (Tyndale) commentary on the Psalms, page 103

Tawa Baptist

May the mind of Christ

Scriptures: Romans 12:2, Luke 10:25-37, Philippians 2:2-5, Ephesians 3:19, Colossians 3:15-16, Hebrews 12:1-3 and 1 Peter 2:12.

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

Structure:

  • Introduction
  • Monday & Tuesday – verses 1-2
  • Wednesday & Thursday – verses 3-4
  • Friday & Saturday – verses 5-6
  • Conclusion

Introduction:

Good morning everyone.

Last year we preached an anthems series, looking at some much loved worship songs of the Christian faith. Today we put our hair series on pause to focus on the hymn, May the mind of Christ my Saviour.

This song was written by Kate Wilkinson sometime prior to 1912. Kate was born in England in August 1859 and died in December 1928. So Kate was probably in her late 40’s or early 50’s when she wrote May the mind of Christ my Saviour. Her song is just over 100 years old.  

Kate Wilkinson was a keen Christian and worked with young women in West London. I suppose she was sort of like a 24-7 youth worker. Kate was actively involved with the Keswick Convention, also known as the Deeper Life movement. Apparently Kate was quite intentional about personal discipleship and public faith. 

The Baptist Hymnal shows five verses of the song May the mind of Christ my Saviour but there were originally six verses, one for each day of the week (Monday to Saturday).

The original idea was to cultivate one’s faith throughout the whole week by making one verse a focus of meditation each day. We could think of each of the six verses of the song as six days of re-creation.

Monday & Tuesday – Verses 1-2:

Verses one & two, which would be contemplated on a Monday and Tuesday respectively, read…

May the mind of Christ, my Saviour, live in me from day to day,
By His love and power controlling all I do and say.

May the Word of God dwell richly in my heart from hour to hour,
So that all may see I triumph only through His power.

One of the song’s themes, evident in these verses, is the importance of one’s inner life. By ‘inner life’ we mean what goes on in our heart, mind and imagination. Making sure we get our thinking patterns, our attitudes and feelings in line with Christ. If we get our inner life on track, then this will naturally result in actions which are life-giving both for ourselves and others.

Kate Wilkinson believed in transformation from the inside out. Like the apostle Paul says in Romans 12: Be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect.

Or said another way, discipleship (learning to be like Christ) involves consciously thinking: what would Jesus do in this situation?  

Picture your mind as a garden. The thoughts you cultivate produce fruit in the form of words, feelings and actions. If we cultivate bad thoughts, if we focus on things that are not edifying, or if we give in too easily to thinking the worst all the time, then this will shape what we say and how we conduct ourselves.

For example, if we imagine that nobody likes us and that someone out there in the world wants to do us harm, then we will probably feel quite fearful a lot of the time. If we have to leave the house, then we might avoid eye contact with people and not talk to them. We will miss the friendly wave and the kind smile of the people around us. Life will start to feel pretty grim.

Of course, we don’t know what we don’t know. We may be stuck in a negative and false pattern of thinking because that’s all we know. Jesus gives us a better model for being human. As we think about Jesus, as we populate our mind and imagination with the stories and teachings of Jesus, we cultivate words and deeds which are Christ-like.     

So, if we catch ourselves beginning to imagine that someone wants to do us harm, then we stop that negative thought by taking time to reflect on what Jesus has to say about this. We might consider the parable of the good Samaritan and actually imagine ourselves in the story.

Through Jesus’ parable of the good Samaritan we are able to face our fear in a safe way. Someone does get beaten up in the story. Sometimes bad things happen to people. So we need to be careful. Don’t walk down a dark alley. Don’t swim with sharks. Don’t put yourself in harm’s way. But even when we are being careful, bad things can still happen. Fortunately, that’s not where the story ends.

Two out three people walk past the wounded man on the side of the road but one stops to help. Think about that for a moment. One person is all that is needed to redeem a bad situation. One person can undo harm and bring healing. One person can inspire others to hope and good deeds. One person can make a world of difference, even when the world seems indifferent. You might be that one person.  

The masterful thing about the way Jesus’ story works in our imagination is that the one who stopped to help was the one we would least expect to stop and help. The hero of the story is a Samaritan. Someone different to us. Someone we would normally avoid. Someone we would ordinarily think of as dangerous. 

In this way the parable undermines our worst fear and challenges our prejudice. Because it is the one who we thought was the most dangerous who shows the most kindness.

The parable also invites us to be the good Samaritan, to not think of ourselves as the victim but rather to imagine ourselves as the hero, the one who redeems.

Thinking of the original context, Jesus told this parable in response to a question about loving your neighbour. When our mind-set changes from being afraid of our neighbour to loving our neighbour, a whole new world of possibility opens up. So rather than avoiding eye contact and not talking to people, we walk around with our eyes open looking for some small way to help.   

The point is, when we let the word of God take root in our hearts and minds, the Spirit of Jesus grows something good in the soil of our imagination to produce words and actions that are life giving to ourselves and others.

The opening line of the song, May the mind of Christ, my Saviour, live in me from day to day, finds its inspiration from Philippians 2, where Paul writes…

Let the same mind be in you that was in Christ Jesus.

Those of us from a European background may be more inclined to interpret this phrase individually or personally, as Kate Wilkinson appears to. And while it can be embraced by individuals, as I’ve just illustrated, Paul’s original meaning was more social and relational.

Paul’s concern is not merely with the inner [mind set and] attitudes of individual believers, but with the concrete expressions of their attitudes in their day-to-day encounters with each other. [1] 

In other words, the collective values and culture of our faith community should be characterised by Christ’s way of thinking. When a group of individuals are of one mind, all contemplating the example of Jesus together, the benefit is multiplied. 

In Philippians 2 Paul writes: make my joy complete: be of one mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or vain conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests but to the interests of others.

Paul’s words here describe a Christ-like way of being in community with other believers. This is what it looks like to have the mind of Christ live in us (plural).

The line in verse 1 of Kate Wilkinson’s hymn where it says, by his love and power controlling all I do or say, also connects with Galatians 2 where Paul writes: I have been crucified with Christ; it is no longer I who live but Christ who lives in me.

The idea is that Christian believers are the body of Christ. Jesus is the head or the brain of the church and we are his arms and legs, his hands and feet. Just as the brain controls the body’s movement and action, so too we (the church) want Christ to control our movements and actions.

It’s not that Jesus overpowers our free will. We are not robots. Rather we find our meaning and purpose as instruments of Christ. Just as a pen finds its purpose in the hands of a gifted writer or a bat fulfils its purpose in the hands of a talented cricketer, so too we fulfil our purpose when guided by Jesus. It is when we cooperate with God’s Spirit that we bring glory to Him.

Verse 2 of the song, which talks about the word of God dwelling richly in my heart from hour to hour, comes from Colossians 3:16 where Paul writes…

Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns and spiritual songs to God.

Having the mind of Christ live in us and letting the word of God dwell in our hearts are really two ways of saying the same thing. We cannot live a Godly life in our own strength.

Wednesday & Thursday – verses 3 & 4:

Moving on to verse 3 of the song, which we might contemplate on a Wednesday, Kate writes…  

May the peace of God my Father rule my life in everything,
That I may be calm to comfort sick and sorrowing.

This verse finds its inspiration from Colossians 3:15 where Paul says…

And let the peace of Christ rule in your hearts, to which indeed you were called in one body…

Or as the Amplified Bible puts it: Let the peace of Christ [the inner calm of one who walks daily with Him] be the controlling factor in your hearts [deciding and settling questions that arise]. To this peace indeed you were called as members in one body [of believers].

Knowing that God is our Father gives us peace in our inner being. When we have to make decisions then we let the peace of Christ guide us. Kate Wilkinson has interpreted Colossians 3:15 from a personal perspective. So, if we have a bad feeling or a caution in our spirit about doing such and such a thing, then we must listen to our conscience and not do it.

However, in the original context of Colossians 3, Paul is talking more about having a collective sense of peace within the faith community. So we get peace, not by making decisions in isolation, but by talking about things with other believers and making decisions that take care of our relationships.

For example, the decision to undertake seismic strengthening works on our church buildings was not made by any one individual. Rather, the Deacons and pastors talked about it together, we did the due diligence and then brought the decision to the wider congregation. We proceeded with strengthening works because we all had a peace that this was the right thing to do for the well-being of all.

In many ways peace, both personally and collectively, is the foundation for making good decisions and helping others. If we are clear about why we are doing something and we feel good about it, then the lake of our soul can be still and calm to comfort those who are sick and sorrowing.

Verse 4 of the hymn, which Kate Wilkinson would have us think about on a Thursday, reads…

May the love of Jesus fill me as the waters fill the sea;
Him exalting, self abasing, this is victory.

The love of Jesus is as abundant as the sea. We can’t exhaust the love of Christ.

To be filled with the love of Jesus is to be filled with God Himself. In Ephesians 3 Paul talks about knowing the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

The knowledge of Christ’s love is an experiential knowledge, not just an abstract academic knowledge. The best (and possibly only) way to learn to love others is by receiving love ourselves. We can’t give what we don’t have.   

To exalt Christ means to recognise that Jesus is Lord and to give him number one place in our lives. But those two words, self abasing, are problematic. Self abasing means belittling or degrading yourself. To abase oneself is to behave in a way that makes one seem lower or less deserving of respect. To abase yourself is to pull the rug out from under your own feet. It is remove the foundation on which you stand.

Perhaps Kate Wilkinson was trying to find a way of picking up on what Paul says in Philippians 2 about thinking of others as better than yourself? If so, then I don’t agree with her interpretation of Paul’s thought here.            

To think of others as better than yourself does not mean comparing yourself to others and deciding that, in your estimation, they are better or more valuable than you. That can’t be right. Jesus said don’t judge others.

In the context of Philippians 2, to think of others as better than yourself, means caring for others in your community of faith and putting their needs ahead of your own.[2] Letting others go first, in other words. Putting the needs of others before your own is not the same as being self abasing.   

It could be that Kate Wilkinson had the words of Jesus in mind, about denying yourself and picking up your cross, when she penned the phrase self abasing? But that doesn’t really fit either. The self-denial Jesus had in mind was about putting aside what we want in order to obey God in faith. Denying yourself for the sake of God’s purpose does not imply belittling yourself. Obeying God is the most valuable and honourable thing you can do with your life.

Exalting Christ does not require us to belittle ourselves. Jesus’ exaltation does not depend on us. Self abasement is not victory.

Part of our purpose in this life is to become aware of our true self, that is, the person God created us to be. Your true self is not the same as the persona that you project in public. To be your true self you have to take off your masks.

Your true self is your soul, the essence of your being, where the image of God is found. We must never say or do anything to diminish our true self because that is like defacing the image of God.

Far from belittling yourself, God wants you to accept your true self and to share yourself with others. When we do that people catch a glimpse of the image of God reflected in the lake of our soul and the Lord is glorified.

Rather than singing Christ exalting, self abasing, I would prefer we sang something like, Christ exalting, self controlling or Christ exalting, self giving orbetter still, Christ exalting, soul affirming, because that is victory.   

Friday & Saturday – verses 5 & 6:

We now turn to verses 5 & 6, our meditations for Friday and Saturday.

Verse 5 reads… 

May I run the race before me, strong and brave to face the foe,
Looking only unto Jesus as I onward go.

It seems that Kate Wilkinson was reflecting on Hebrews 12 when she wrote verse 5 of her song. In Hebrews 12:1-3 we read…

Therefore… let us run with perseverance the race marked out for us, 2 fixing our eyes on Jesus, the author and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. 3 Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.

The Christian faith is a marathon, not a sprint. And the running of that marathon is across country with many obstacles. It’s not always a flat and even track.

The key to going the distance is keeping our eyes on Jesus. Some years ago during a Baptismal service I talked about sunflowers. Sunflowers are helio-tropic. That means the flower actually turns to face the sun and tracks the sunlight across the sky. So, when you see a field of sunflowers, they will normally all be facing the same way, towards the sun.

As followers of Jesus we are to be Christo-tropic. Just as sunflowers track the sun across the sky, so too we thrive as we keep our eyes fixed on Jesus, God’s Son, the author and perfecter of our faith.

In a practical sense we keep our eyes on Jesus by maintaining a regular devotional life and by staying in relationship with other Christian believers. Going a bit deeper than that though, we maintain our devotional life and our community life by staying in touch with our need for God. The poor in spirit are blessed because they know their need for God.  

The final verse of Kate Wilkinson’s song reads…

May His beauty rest upon me, as I seek the lost to win,
And may they forget the channel, seeing only Him.

For some reason this verse is not published in the Baptist hymnal, which is a shame for it makes plain the purpose of the song.  

The channel, in the last line of the song there, refers to us. Anyone who passes on the love and truth of Jesus is his channel. Just as a tap acts as a channel for water, so too we (the followers of Jesus) are to act as a channel for God’s grace in Christ. That means it’s not about us. It’s about Him.   

In 1 Peter chapter 2, verse 12, the apostle writes: Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

We looked at this verse last year. The main point here, and with verse 6 of Kate’s hymn, is that we are to be a winsome witness. To be winsome is to be attractive or charming or appealing in a fresh and innocent way. Winsomeness describes the beauty of Christ which we want to rest upon us.

Winsomeness is not loud or self-conscious. Winsomeness is pure and authentic. Winsomeness can be easily overlooked because it is not self-promoting. It is beautiful to those who have the eyes to see it.

When Naomi left Moab to return to Bethlehem and Ruth said to her, ‘Wherever you go I will go there with you’, that was winsome.

When Jesus said to the woman caught in adultery, in John 8, ‘Is there no one left to condemn you… Then neither do I condemn you’, that was winsome.

When the father, in Luke 15, welcomed his prodigal son home with genuine joy and warmth, that was winsome.

When the Samaritan, in Luke 10, tenderly dressed the wounds of the stranger left for dead on the side of the road, that was winsome.

When Jesus wept outside the tomb of his dear friend Lazarus, in John 11, that was winsome.

When Mary, the mother of Jesus, said to the angel Gabriel, ‘I am the Lord’s servant; let it be with me according to your word’, that was winsome.

When Captain America, in the Marvel movie, Civil War, turned the other cheek as his old friend Bucky (the Winter Soldier) kept hitting him, that was winsome.

When Jesus said from the cross, ‘Forgive them Father, for they know not what they do’, that was winsome.  

I could go on but you get the point. We are to be a winsome witness to the world. Our deeds are to be attractive, appealing, fresh and innocent. Who knows, by God’s grace we might win some for Christ.  

Conclusion:

Let us pray…

Father God, we thank you for your son Jesus who shows us the way to be human.

May you fill us with the Spirit of Jesus, that our thought patterns and our imagination, our words and our actions would be shaped to fit the contours of your will. 

Give us the grace of discovering and accepting our true self, that we may better reflect your image to those around us. May we never diminish ourselves or others but rather bear witness to the risen and exalted Christ.

Clothe us with the winsomeness of Jesus. Make us a channel of your justice and peace, your love and truth, your commitment and compassion, that we would glorify you and be a blessing to your world.

We pray these things in the name of Jesus, our Lord and friend. Amen.  

Questions for discussion or reflection:

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

  • How is your inner life at the moment? What path is your imagination taking you down? What might Jesus have to say about this?
  • Discuss / reflect on Philippians 2:2-5. What did Paul mean when he said, ‘consider others better than yourselves?’ How might this find expression in our relationships with others?
  • What does it mean to let the peace of Christ guide our decisions? Why is peace an important guide?
  • Why is the phrase self abasing problematic? What might be a better phrase to use here?
  • What can we do to keep our eyes on Jesus?
  • Can you think of any examples of winsomeness, either from the Bible or from your own experience?  
  • You might like to contemplate a verse of the song each day this week and write down any thoughts that nourish your soul.     

Hymn Lyrics

May the mind of Christ, my Saviour, live in me from day to day,
By His love and power controlling all I do and say.

May the Word of God dwell richly in my heart from hour to hour,
So that all may see I triumph only through His power.

May the peace of God my Father rule my life in everything,
That I may be calm to comfort sick and sorrowing.

May the love of Jesus fill me as the waters fill the sea;
Him exalting, self abasing, this is victory.

May I run the race before me, strong and brave to face the foe,
Looking only unto Jesus as I onward go.

May His beauty rest upon me, as I seek the lost to win,
And may they forget the channel, seeing only Him.

[1] Refer Frank Thielman’s NIVAC on Philippians, page 115. 

[2] Refer Gordon Fee’s commentary on Philippians, page 88.

Tawa Baptist

Absalom

Scriptures: Second Samuel 15-18, Psalms 3 & 63

Video Link: https://youtu.be/rIG7o5p1DRg

Structure:

  • Introduction
  • Absalom’s plot
  • David’s retreat
  • The Lord’s hand
  • Conclusion

Introduction:

Good morning everyone.

On the wall here is a painting of Narcissus. In Greek mythology, Narcissus was distinguished for his beauty. A prophet told Narcissus’ mother that her son would live a long life provided he never recognised himself.

Sadly, Narcissus fell in love with his own reflection in the waters of a spring and that was the beginning of the end for him. The flower that bears his name sprang up where he died.  

These days the term narcissism is used to describe someone who has an excessive amount of self-esteem or who admires themselves too much.

A couple of months ago we started a sermon series on hair and hairy people in the Bible. We heard about Esau, Samson and Samuel. Then we took a few weeks break to focus on other things. Today we return to our hair series by looking at Absalom, the third son of king David. Absalom was a narcissist. He fancied himself a little too much.

For those who are familiar with the Marvel universe, Samson is like the Hulk, Samuel is like a hairy Vision and Absalom is like Loki. In case you don’t know, Loki is a prince of Asgard and the brother of Thor. Loki is charming, good looking and intelligent but also a master manipulator and a deceiver. Wherever he goes destruction and grief follow. Absalom (like Loki) is vain and narcissistic; always looking for a way to promote himself.

Absalom’s plot:

This is how Second Samuel 14:25-26 describes Absalom…   

There was no one in Israel as famous for his good looks as Absalom; he had no defect from head to toe. His hair was very thick, and he had to cut it once a year, when it grew too long and heavy. It would weigh about five pounds according to the royal standard of weights.

I don’t know anyone who goes to the trouble of weighing their hair, but apparently Absalom did.

Please turn with me to Second Samuel chapter 15, page 315 toward the front of your pew Bibles. Although Absalom’s story starts in Second Samuel 13, we are picking up the narrative from chapter 15, where Absalom plots to steal the throne from his father David. From chapter 15, verse 1, we read…

After this, Absalom provided a chariot and horses for himself, and an escort of fifty men. 2 He would get up early and go and stand by the road at the city gate. Whenever someone came there with a dispute that he wanted the king to settle, Absalom would call him over and ask him where he was from. And after the man had told him what tribe he was from, 3 Absalom would say, “Look, the law is on your side, but there is no representative of the king to hear your case.” 4 And he would add, “How I wish I were a judge! Then anyone who had a dispute or a claim could come to me, and I would give him justice.” 5 When the man would approach Absalom to bow down before him, Absalom would reach out, take hold of him, and kiss him. 6 Absalom did this with every Israelite who came to the king for judgment, and so he won their loyalty.

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

This passage gives us a picture of Absalom’s character. Absalom fancies himself as king. Even though he is next in line to inherit the throne anyway, Absalom is not willing to wait for his father to die. Like the prodigal son, in Jesus’ parable, Absalom wants his inheritance now.

Not only does Absalom dishonour his father in the worst possible way, he fails to consider God in this situation. He can’t. His ego has left no room for God.

In ancient Israel it was the king’s job to dispense justice and settle disputes. Was king David doing this adequately? Some people did not think so. Absalom used this to his advantage, offering himself as an alternative candidate for king.

They say in politics, ‘perception is reality’. Absalom goes out of his way to cultivate a favourable perception of himself at the expense of his father.

Absalom implies that David is failing in his administration of justice. He sympathizes with the people without actually doing anything constructive to help them. It is all smoke and mirrors.

Absalom is completely beguiled by his own image. He works hard at stealing the people’s hearts for four years. Then, using the cloak of worship to hide his true motives, Absalom asks David’s permission to go to Hebron to make some sacrifices. Offering sacrifices is supposed to be about expressing love for God. But Absalom is in love with himself. God is not on his radar.

On his way to Hebron, Absalom sends messengers throughout the towns of Israel to proclaim he is king. Then Absalom sends for Ahithophel, one of the king’s advisors. Up to that point Ahithophel had served David. He was highly regarded for his wise advice. But Ahithophel switched allegiances and backed Absalom. 

David’s retreat:

When king David learned that public perception was against him and the loyalty of the people was with Absalom, David left the palace in Jerusalem with his family and his officials.

Verse 30 of Second Samuel 15 says that David went up the Mount of Olives weeping; he was barefoot and had his head covered as a sign of grief. This reminds us of Jesus on the Mount of Olives, weeping and praying in great anguish the night of his betrayal and arrest. But while David was leaving Jerusalem to save his life, Jesus came to Jerusalem to die.

It is a strange thing that when life is relatively easy for David, he tends to make poor choices and show a lack of moral fibre. It was when he was comfortably installed in his palace that David committed adultery with Bathsheba and plotted to have Uriah killed in battle.

But when life is tough and David is forced out of his comfort zone and into the wilderness, this seems to bring the best out of him. Some of David’s best poetry was written when he was on the run, first from king Saul and then later from and his son Absalom.

It is thought that David wrote Psalm 63 while in the wilderness because of Absalom. In verse 1 of Psalm 63 David says: “O God, you are my God, and I long for you. My whole being desires you; like a dry, worn-out, and waterless land, my soul is thirsty for you.” Unlike Absalom, who was proud and yearned for power and applause, David longs for the Lord his God.

Likewise, David was at his most gracious when people were treating him with gross injustice. Like a light that shines brightest when the night is darkest, so too David’s goodness is most evident when the odds are stacked against him.

As David leaves Jerusalem, grief stricken, he has a series of encounters with various individuals and each encounter reveals David’s generosity of spirit, his wisdom and his faith in God.

David’s first conversation is with a man named Ittai. Ittai is a foreigner, a Gentile refugee who has only just found his place in the land of Israel. Unlike Absalom, who is completely absorbed with himself, David thinks of others. In particular, David considers for Ittai’s well-being. David does not want Ittai to become a refugee all over again, so he gives Ittai the option of leaving to save his own skin.

But Ittai binds himself to David with an oath saying, Your majesty, I swear to you in the Lord’s name that I will always go with you wherever you go, even if it means death. We are reminded of Ruth (the Moabite) who pledged her loyalty (her hesed) to Naomi.

It is somewhat ironic that foreigners, in the Bible, often have more faith in the God of Israel and his chosen king than the Lord’s own people do. We are mindful of the Roman centurion of whom Jesus said, I have not seen faith like this in all of Israel.  

The next encounter David has is with the priests, Zadok & Abiathar. They are loyal to David and have brought the Covenant box with them in support of David. The Covenant box was a symbol of God’s presence.

But David says to them, Take the Covenant box back to the city. If the Lord is pleased with me, some day he will let me come back to see it and the place where it stays. But if he isn’t pleased with me – well then, let him do to me what he wishes.

Again we see the contrast between David and Absalom here. Absalom is quite prepared to use the cloak of religion to mask his true intent and make himself look good in the eyes of others. But David will not misuse God in that way. David is well aware that he is not perfect and makes no pretence of it.

David knows that God withdrew divine support for king Saul after Saul disobeyed. David is perhaps conscious of his failing with Bathsheba and does not presume upon God’s grace. David has the faith to let God be God.

David also has the faith to believe that God is not a prisoner of the Covenant box. God is more than able to be present with David in the wilderness, with or without a religious artefact.

This is not to imply that David’s trust equates to mindless resignation. David is not being fatalistic. He’s not throwing the dice and letting luck decide. David sends the priests back to Jerusalem asking them to be his informers. So there is strategy in sending Zadok & Abiathar back with the Covenant box.

There is a saying which is attributed to Oliver Cromwell: Trust in God and keep your powder dry. The powder here is gunpowder. Trusting in God does not mean folding your hands and doing nothing. Trusting God goes hand in hand with being prepared. David trusts in God and he keeps his powder dry. David is prepared.

In Matthew 10:16, Jesus said his disciples: “I am sending you out like sheep among wolves. Therefore, be as wise as serpents and as innocent as doves.”

We see David’s wisdom and innocence in the request he makes of Hushai. Hushai is a royal advisor, similar to Ahithophel, except Hushai is loyal to David. The king tells Hushai to go to Absalom and pretend he has defected.

Once Hushai has gained Absalom’s confidence, he is to muddy the waters and mislead Absalom with advice that will give David an advantage. Hushai returns to Jerusalem just as Absalom is arriving to make himself king. Hushai proves to be as wise as a serpent and as innocent as a dove.  

Not everyone was so friendly though. After David has travelled a bit further toward the Jordan river, he meets one of Saul’s relatives, a man named Shimei. When Shimei sees David he curses the king and starts throwing stones at him.

Shimei criticizes David saying: You took Saul’s kingdom and now the Lord is punishing you for murdering so many of Saul’s family. The Lord has given the kingdom to your son Absalom and you are ruined, you murderer.

In actual fact David did not murder Saul’s family and he did not take Saul’s kingdom. The kingdom belongs to God and the Lord chose David to replace Saul as king. And, even though David had more than one opportunity to kill Saul, David refused to lift a hand against the Lord’s anointed.

Although Shimei is misinformed of the details, his words do strike a chord of truth. David did effectively arrange for Bathsheba’s husband, Uriah, to be murdered. David is not guilty of crimes against Saul’s family but he does have blood on his hands and he knows it.

Some of David’s men wanted to cut Shimei’s head off but David would not let them.

David said to his men: “My own son is trying to kill me; so why should you be surprised at this Benjaminite? The Lord told him to curse; so leave him alone and let him do it. Perhaps the Lord will notice my miseryand give me some blessings to take the place of his curse.”         

Once again we see David’s wisdom and faith revealed under extreme pressure.

David is theological in his response and this helps him keep his perspective. My own son is trying to kill me, he says. That’s the more important issue to deal with at the moment. Shimei is the least of my worries.

David remembers the sovereignty of God. David believes that ultimately God is in control, not Shimei. Perhaps Shimei is doing God’s work. If that is the case, then David cannot argue with God. David knows he is a murderer and on some level recognises that he deserves the criticism, even if Shimei has the details wrong.

David believes that God is both just and merciful. To the extent that Shimei is too heavy handed in his abuse of David, the Lord can make that right by blessing David. David shows incredible trust in the goodness of God here.

David’s response to Shimei is wise. If he were to kill Shimei it would only prove Shimei’s point. By showing mercy to Shimei, David provides evidence that Shimei has no case.      

In his poem, The Divided World, Owen Marshal writes this wonderfully witty line: The world is divided between those who would try themselves and those who seek a less corrupt judge.

The point is, we should not judge ourselves because we have an inherent conflict of interest. We cannot be relied upon to give a fair verdict.

Absalom judged himself to be a better king than his father. David refused to judge himself. David left the matter in God’s hands, for God knows better and is completely fair in his judgements. As it turned out, God vindicated David and afterwards Shimei apologised to David.

You know, sometimes people make criticisms of us and it hurts, especially if what they are saying is not all that accurate. No one enjoys being misunderstood or misrepresented. In that situation we need to be as wise as serpents and as innocent as doves.

The temptation is to react in the heat of the moment. We do well to take some time to consider our response. Maybe God is trying to say something to us through that person. What is the kernel of truth in what they are saying and what is the husk that we can discard?

Perhaps, like David, the wisest thing is to say nothing. Don’t major on the minors and leave the matter in God’s hands. Or it may be better, both for your own soul and for the other person, to speak your truth and put their ignorance to the sword of reason and fact.  

So far we have heard about Absalom’s narcissistic plot and David’s wise retreat. Also woven through this narrative is the Lord’s providential hand.

God is at work to achieve his purpose quietly and unobtrusively through human beings. The war with Absalom is won as much behind the scenes as it is on the battlefield. 

The Lord’s hand:

When Absalom entered Jerusalem to take David’s throne, Hushai (David’s double agent) greeted Absalom with the words, ‘Long live the king’. This is a wonderfully ambiguous greeting. Who is Hushai referring to as king, David or Absalom?

We, the reader know that Hushai is backing David as king, but Absalom is vain enough to assume that Hushai is referring to him as king. Hushai is as wise as a serpent and as innocent as a dove. 

When Absalom questions Hushai’s loyalty, Hushai responds with another ambiguous remark, I am on the side of the one chosen by the Lord…

Absalom’s ego does not allow him to imagine that God would choose anyone else to be king but Absalom himself. Absalom thinks he is God’s gift.

Not long after Absalom has made himself at home in David’s palace, Ahithophel (the wise advisor who turned against David) proposed a way ahead for Absalom. From verse 1 of chapter 17 we hear Ahithophel’s plan…

“Let me choose twelve thousand men, and tonight I will set out after David. 2 I will attack him while he is tired and discouraged. He will be frightened, and all his men will run away. I will kill only the king 3 and then bring back all his men to you, like a bride returning to her husband. You want to kill only one man;the rest of the people will be safe.”

From a strategic point of view this was actually really good advice. It is full of common sense and would probably have worked, except for the Lord’s providential hand. God had not chosen Absalom to be king. God was still with David. The Lord used Hushai (David’s plant) to throw a spanner in the works.

It appears that God robbed Absalom of common sense in this moment so that Absalom asked Hushai for a second opinion. Hushai (who was really there to help David) answered…

“The advice Ahithophel gave you this time is no good. 8 You know that your father David and his men are hard fighters and that they are as fierce as a mother bear robbed of her cubs. Your father is an experienced soldier and does not stay with his men at night. 9 Right now he is probably hiding in a cave or some other place. As soon as David attacks your men, whoever hears about it will say that your men have been defeated. 10 Then even the bravest men, as fearless as lions, will be afraid because everyone in Israel knows that your father is a great soldier and that his men are hard fighters. 11 My advice is that you bring all the Israelites together from one end of the country to the other, as many as the grains of sand on the seashore, and that you lead them personally in battle. 12 We will find David wherever he is, and attack him before he knows what’s happening. Neither he nor any of his men will survive. 13 If he retreats into a city, our people will all bring ropes and just pull the cityinto the valley below. Not a single stone will be left there on top of the hill.”   

Hushai’s plan is not as good as Ahithophel’s clever strategy. Hushai’s plan buys David time to get organised and it puts Absalom in danger. But the grandness and glory of Hushai’s plan appeals to Absalom’s ego, so that Absalom overlooks the practical realities involved. God makes sure Absalom swallows the bait; hook, line and sinker.

Once Absalom decides to go with Hushai’s plan of attack, the priests who are loyal to David get word to their king in the wilderness, who then organises his troops in anticipation of Absalom’s onslaught.

From verse 6 of chapter 18 we read what happened…

David’s army went out into the countryside and fought the Israelites in Ephraim Forest. 7 The Israelites were defeated by David’s men; it was a terrible defeat, with twenty thousand men killed that day. 8 The fighting spread over the countryside, and more men died in the forest than were killed in battle.

David’s men were outnumbered and yet they still won. Those of you who are fans of The Lord of the Rings may remember how the trees of the forest fought with the Hobbits against the Orcs. Verse 8 tells us more men died in the forest than were killed in battle. Even the forest was on David’s side. This is another sign of the Lord’s providential hand.

This civil war was such a tragedy. It didn’t need to happen and probably wouldn’t have happened except for Absalom’s narcissism. Nevertheless, God is sovereign. Yes, he gives human beings a certain amount of freedom but that freedom always has it limits. God won’t let things get too out of control. The hand of the Lord made sure Absalom didn’t get away with the havoc he had caused.     

From verse 9 of Second Samuel 18 we read…

Suddenly Absalom met some of David’s men. Absalom was riding a mule, and as it went under a large oak tree, Absalom’s head got caught in the branches. The mule ran on and Absalom was left hanging in mid-air.

How ironic is that? Absalom’s long beautiful hair got him tangled in the branches of a tree, so that he was held in limbo, between heaven and earth. It must have been painful and terrifying for him to be held there powerless like that.

Walter Brueggemann puts it like this: Absalom is suspended between life and death, between the sentence of a rebel and the value of a son, between the severity of the king and the yearning of a father. [1]

David did not want his son harmed. As a parent you are never so vulnerable as with your kids. But when Joab (one of David’s generals) heard about it, he killed Absalom and buried him in the forest. If we want to find some redemption in this story, we have to look to the gospel of Jesus.

Conclusion:

I don’t imagine anyone here is quite as bad as Absalom was but that is only by the grace of God and a lack of opportunity. Everyone has at least a bit of Absalom in them. You might not think you do but neither did Absalom.

The truth is, each of us has rebelled against God’s chosen King, against Jesus. Each of us have taken matters into our own hands and tried to usurp God’s authority in our lives. Each of us, in this world, is suspended between eternal life and death. Each of us deserves the sentence of a traitor and yet we are valued as God’s sons and daughters.   

The gospel tells us that Jesus, God’s chosen King, died on a cross in our place, suspended between heaven and earth. And nailed to that cross was Absalom’s narcissism and ours. The good news is that through faith in Jesus’ death & resurrection we are set free from the tyranny of pride and the futility of vanity. We are set free to glorify God and enjoy him forever. 

May God satisfy the longing of your soul with his presence.  

Questions for discussion or reflection:

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

  • Why do you think Absalom wanted to usurp David as king of Israel? Have you ever wanted to be king?
  • How do you imagine David felt when he learned of Absalom’s plot?  Have you ever felt this way? How did you handle yourself in that situation? 
  • In what ways does David’s experience and conduct, in Second Samuel 15 & 16, remind us of Jesus?
  • What can we learn from David’s response to Shimei’s abuse? When is it right to remain silent in the face of insult (as David did) and when is it better to speak our truth?
  • What did it mean for David and his loyalists to be as wise as serpents and as innocent as doves? What does it mean for us today (as people loyal to Jesus) to be as wise as serpents and as innocent as doves?
  • In what ways do we see the Lord’s providential hand at work to ensure David remains king? In what ways are you aware of God’s hand for good in your life?
  • Take some time this week to read either Psalm 3 or Psalm 63 and reflect on these songs in light of David’s experience in the wilderness as he fled from Absalom.  What (or who) do you long for? Consider the ways God is present with and for you and give thanks to him. 

[1] Refer Walter Brueggemann’s Interpretation Commentary on First and Second Samuel, page 313. 

Tawa Baptist

Samuel

Scriptures: 1st Samuel 7 & 8

YouTube Video Link: https://www.youtube.com/watch?v=y6MRCFooFNw

Structure:

  • Introduction
  • Samuel – prophet, priest and judge
  • Conclusion  

Introduction:

Good morning everyone.

How often do you get your hair cut? Is it once a month, every two or three months or maybe once a year?

If you go to the hairdresser once every three months, then you might have close to 300 haircuts in your lifetime (depending how long you live).

But if your hair grows relatively quickly and you get a cut say once every 4-6 weeks, then you might have more than 800 haircuts in your lifetime. Interestingly, men tend to get more haircuts than women (on average). 

Today we continue our series on hair and hairy people in the Bible. Last week we heard about Samson who, because he was a Nazarite for life, was not supposed to cut his hair. Sadly, Samson’s first and only haircut resulted in him losing his strength. 

This morning we hear about another Nazarite, Samuel. In case you missed last week’s sermon, a Nazarite was someone (in ancient Israel) who was dedicated to God. During the time of their dedication to God a Nazarite was under a vow to not do three things. A Nazarite could not drink alcohol, they were not to come in contact with a dead body, and they could not cut their hair.

Normally a Nazarite vow was voluntary and for a limited period of time but in the case of Samson and Samuel, it was for life.

Although Samson & Samuel were both Nazarites, Samuel was a very different character to Samson. As we heard last week, Samson broke all the rules and was not very holy at all. Nevertheless, God still worked his purpose through Samson. 

Samuel was almost the complete opposite of Samson. Samuel was the quintessential holy man, serving God and Israel as a prophet, priest and judge. Samson was alienated from his own people, whereas Samuel brought the nation of Israel together. Samson relied on his fists and brute strength, while Samuel relied on God’s word and prayer.

If Samson’s super power was super strength, then Samuel’s super power was communication. Samuel had the ability to listen to God and speak difficult truths to the people. For those who are familiar with the Marvel Universe, Samson was like the Hulk and Samuel was more like Vision, except with long hair.

Samson was hairy, both in the physical sense and in the metaphorical sense of being a bit scary and less than perfect. In contrast, Samuel was thoughtful and forthright. He had God given discernment and insight, combined with moral integrity. Samuel was the ideal leader.  

Samuel, prophet, priest & judge:

Samuel’s story begins with his mother Hannah. Hannah was not able to have children and, in deep distress, went to the house of the Lord in Shiloh and cried out bitterly to God in prayer. From verse 11 of 1st Samuel chapter 1, Hannah prays…

“Lord Almighty, look at me, your servant! See my trouble and remember me! Don’t forget me! If you give me a son, I promise that I will dedicate him to you for his whole life and that he will never have his hair cut.”

Hannah was desperate and made a deal with God. If God gave her a son she would dedicate him to the Lord’s service as a Nazarite.

You may be wondering why a Nazarite can never drink wine, never touch a corpse and never cut their hair. Well, all of those things are about the body. The idea is that the Nazarite’s body belongs to God. Even the hairs on their head belong to God and therefore the Nazarite’s life is not their own. They can’t do whatever they want with their body – it is set apart as sacred or holy for the Lord’s use.    

The principle is similar for Christians. As followers of Jesus our body is not ours to do with as we please. Our body belongs to Christ. We are set apart for the Lord’s use. As the apostle Paul says in his letter to the Romans: offer your bodies as a living sacrifice, holy and pleasing to God — for this is your true and proper worship. (Romans 12:1)

To be clear, we are not under the obligations of a Nazarite vow and so we can still get our haircut and maybe have the odd wine or beer, in moderation. Being in Christ does give us some degree of freedom. But we also need to remember that our body is sacred – it is a temple of the Holy Spirit (1st Corinthians 6:19).  

God heard Hannah’s prayer and she became pregnant, giving birth to Samuel. Then, when Samuel had been weaned, she made good on her promise and left her young son at the temple in Shiloh, with Eli, the priest. This was quite an act of faith as the priesthood at that time in Israel was a bit rotten.  

But God looked after Samuel and started speaking to him from a young age. In chapter 3, the boy Samuel hears a voice calling his name. At first he thinks it is Eli, the aging priest. But when he goes to Eli, the old man sends him back to bed. After this keeps happening Eli realises it is God who is speaking to Samuel and tells the boy to respond with, “Speak; your servant is listening.”

Samuel does as he is told and the Lord gives Samuel a message of judgment against Eli’s family. When Eli asks Samuel what the Lord said, Samuel tells his mentor the difficult truth. God is going to end Eli’s family because of the evil Eli’s sons have done.

From verse 19 of Samuel chapter 3 we read…

As Samuel grew up, the Lord was with him and made everything that Samuel said come true. So all the people of Israel, from one end of the country to the other, knew that Samuel was indeed a prophet of the Lord. The Lord continued to reveal himself at Shiloh, where he had appeared to Samuel and had spoken to him. And when Samuel spoke, all Israel listened. 

Samuel was sort of like the sign language interpreters we see on TV. He provided the communication link between God and his people. God’s word through Samuel came true.

In chapter 7 of 1st Samuel we read that twenty years go past and during that time the people of Israel cried out to the Lord for help. It seems they continued to suffer at the hands of the Philistines.

Earlier in the week I was doing some baking for a baby shower. I preheated the oven, mixed the ingredients, then put the raw brownie batter in a tray and into the oven.

Timing is particularly important with a brownie. If you leave your brownie in the oven too long, it will burn and taste bitter. But if you don’t leave it long enough it will be too raw and runny, it won’t hold together in your hand. I find that 18 minutes on 180 degrees, in a reliable oven, is normally just right to give you a firm outer crust with a lovely warm gooey centre.

Unfortunately, while my brownie was in the oven, I got distracted with work emails and, instead of 18 minutes, the brownie got 33 minutes. Needless to say it was overdone. The brownie was just edible for our family but there was no way I was going to let it leave the house. So, after a few minutes berating myself, I started again and made a new one.

We can’t be sure if Samuel made brownie but if he did I expect his timing would have been perfect. Certainly his prophetic timing was spot on.    

The Israelites cried out to the Lord for 20 years. Imagine that, twenty years cooking in the oven of oppression. Twenty years under the thumb. Twenty years with the monkey on your back. Twenty years living with anxiety and fear. Twenty years putting up with the harsh voice of the critic. Twenty years of regret.

During that time Samuel faithfully serves the Lord as prophet and judge for the people. As a prophet, Samuel listened to the Lord and spoke truth from God. The sort of truth that sets people free. And as a judge, Samuel listened to the people and settled disputes in a way which was just and fair. The kind of justice that leads to community peace and right relationship.

As you can imagine, after 20 years of faithfully ministering truth and justice, Samuel would have created a pretty significant bank of trust with the nation. And with that trust came authority and respect. The kind of authority and respect which is hard earned.

Samuel could have abused that trust or used it to his own advantage, but he doesn’t. Instead he spends that trust for the well-being of the people.

Samuel had the insight to sense when the people had been suffering long enough. He could see they were ready for genuine repentance (they were firm on the outside and gooey in the middle) and so he says to the people of Israel… 

“If you are going to turn to the Lord with all your hearts, you must get rid of all the foreign gods and the images of the goddess Astarte. Dedicate yourselves completely to the Lord and worship only him, and he will rescue you from the power of the Philistines.” 

True repentance isn’t just about feeling sorry. True repentance may start with sadness but it must lead to a change of heart; a change from the inside out. The sorrow of repentance provides the motivation for a change of mind that leads to a change in behaviour.

Apparently the Israelites were mixing their worship of Yahweh with the worship of the pagan fertility gods of the Canaanites. In practice this pagan worship involved things like sacrificing to idols and performing sexual rituals at local Canaanite shrines. [1] 

Samuel is saying, you can’t do that and worship the one true God at the same time. Samuel won’t abide cheap grace. He uses the bank of trust he has earned over 20 years to insist on costly grace.

According to Bonhoeffer, cheap grace is the preaching of forgiveness without requiring repentance. Cheap grace is grace without the cross. Cheap grace, for example, says to the man who beats his wife, ‘You are forgiven and you can continue abusing your wife.’ Or it says to the gossiper, ‘You are forgiven, and you are free to carry on destroying other people’s reputations.’ 

In contrast, costly grace says to the wife beater, ‘Stop hitting your wife and treat her with kindness and respect.’ Costly grace says to the gossiper, ‘Do not speak badly of others but instead see the good in them.’ Costly grace comes as a word of forgiveness to the broken spirit and the contrite heart. It is costly because it compels a person to submit to the yoke of Christ and follow him.

From verse 4 of 1st Samuel 7 we read…  

So the Israelites got rid of their idols of Baal and Astarte, and worshiped only the Lord. 5 Then Samuel called for all the Israelites to meet at Mizpah, telling them, “I will pray to the Lord for you there.” 6 So they all gathered at Mizpah. They drew some water and poured it out as an offering to the Lord and fasted that whole day. They said, “We have sinned against the Lord.”

Here we see Samuel acting in his capacity as a priest, carrying out a religious ritual which solemnises or validates the people’s act of repentance. The ritual includes three things:

The pouring out of water, which is a symbol of sacrifice and cleansing.

Going without food for a day, which is an act of cleansing one’s body in dedication to the Lord God Almighty.

And a verbal confession, which is a declaration of their collective truth.

This ritual may seem strange to us but rituals are necessary for people both spiritually and psychologically. When our heart is in it, and we are not just going through the motions, rituals make things real. They seal the deal and leave an impression on our minds.

As prophet and priest, Samuel calls for costly grace and in so doing he cleans and dresses the nation’s wound in their relationship with God.

From verse 7 of Samuel 7 we continue the story…

When the Philistines heard that the Israelites had gathered at Mizpah, the five Philistine kings started out with their men to attack them. The Israelites heard about it and were afraid, 8 and said to Samuel, “Keep praying to the Lord our God to save us from the Philistines.” 9 Samuel killed a young lamb and burned it whole as a sacrifice to the Lord. Then he prayed to the Lord to help Israel, and the Lord answered his prayer. 10 While Samuel was offering the sacrifice, the Philistines moved forward to attack; but just then the Lord thundered from heaven against them. They became completely confused and fled in panic. 11 The Israelites marched out from Mizpah and pursued the Philistines almost as far as Bethcar, killing them along the way.

The main thing we notice here is that Samuel and the Israelites rely on prayer to defeat their enemies. Samuel’s mum believed in prayer and so does Samuel. He intercedes for the people. Not by might, nor by power but by my Spirit sayeth the Lord.

During my training for ministry I spent three months working as a chaplain at Greenlane Hospital in Auckland (before they shut it down). For most of that three months I felt quite powerless. There I was surrounded by doctors and nurses who were all highly skilled and useful, saving people’s lives. And then there was me, the padre (the chaplain), wanting to be useful and hoping I wasn’t in the way.

Next to the wonders of modern medical science I felt quite inadequate. All I had to offer was three things: my presence, my listening and my prayers. I had no way of measuring whether I was making a positive difference or not. Everything I did was done in faith that God would somehow use it for good.

Presence, listening and prayer. These were the same things Samuel offered as chaplain to the Israelites. No doubt he had more faith than I do but, to the casual observer, those three simple things (presence, listening and prayer) seem so ineffectual and inadequate, especially as your enemies are closing in fast. The temptation is to abandon prayer and reach for the sword. 

But there is more power in Samuel’s prayer than in all the military might of the five Philistine kings combined, because Samuel has cleansed the wound and helped the people make their peace with God.

There may be times or circumstances when you wish you had some kind of super power or special skill to fix the situation or heal the person or save the day, when in reality you don’t. You may feel inadequate or overwhelmed. But we must not despise the seemingly small or ordinary things. God can use your presence, your listening and your prayers.

Focus on what you can do and don’t worry about what you can’t control. Trust Jesus with it all. Remember how Jesus used the lunch of a young boy to feed the multitudes. In the Lord’s hands our little becomes great.        

God is quick to forgive the Israelites for their disloyalty. He answers Samuel’s prayer on the spot and confuses the Philistines so they flee in a panic. Israel is set free. The timing is perfect. 

The rest of 1st Samuel chapter 7 summarises Samuel’s work. From verse 13…

So the Philistines were defeated, and the Lord prevented them from invading Israel’s territory as long as Samuel lived. 14 All the cities which the Philistines had captured between Ekron and Gath were returned to Israel, and so Israel got back all its territory. And there was peace also between the Israelites and the Canaanites.

15 Samuel ruled Israel as long as he lived. 16 Every year he would go around to Bethel, Gilgal, and Mizpah, and in these places he would settle disputes. 17 Then he would go back to his home in Ramah, where also he would serve as judge.

Here we see how Samuel’s approach was so completely different from Samson’s. While Samson would have gone on a one-man rampage, smashing everything in his path, Samuel puts God first and he communicates.

He uses God’s word and a discerning mind to maintain justice in the land. And with justice comes peace. It speaks volumes that when God’s people make peace with the Lord and with each other, the Canaanites and the Philistines enjoy peace as well.    

That would be a nice place for a happy ending, but we know by now that if we want a story with a happy ending, then we should read some other book.

Many years pass between the end of chapter 7 and the beginning of chapter 8, where we read…

When Samuel grew old, he made his sons judges in Israel. 2 The older son was named Joel and the younger one Abijah; they were judges in Beersheba. 3 But they did not follow their father’s example; they were interested only in making money, so they accepted bribes and did not decide cases honestly.

4 Then all the leaders of Israel met together, went to Samuel in Ramah, 5 and said to him, “Look, you are getting old and your sons don’t follow your example. So then, appoint a king to rule over us, so that we will have a king, as other countries have.” 6 Samuel was displeased with their request for a king; so he prayed to the Lord, 7 and the Lord said, “Listen to everything the people say to you. You are not the one they have rejected; I am the one they have rejected as their king. 8 Ever since I brought them out of Egypt, they have turned away from me and worshiped other gods; and now they are doing to you what they have always done to me. 9 So then, listen to them, but give them strict warnings and explain how their kings will treat them.”

Anyone who has been in leadership for a reasonable amount of time will probably feel for Samuel here. He has given himself generously in service to the people and it hasn’t been easy. Dealing with the public, particularly the disgruntled public, is demanding work.

Now, after a lifetime of service and self-sacrifice, the elders get together and say they want to replace Samuel with someone else, a king like the other nations have. Ouch. That must have hurt. The sting of rejection.

They are making Samuel redundant and it’s not fair. Samuel has done nothing wrong. In fact, Israel has never had it so good. It’s just that Samuel is getting old, his sons are crooked and the elders have to be practical and look to the future.

God is not that pleased either. He says to Samuel, ‘It’s really me they are rejecting. They always have’. The loneliness of leadership. Samuel stands with God, apart from the people.     

They say that, power corrupts and absolute power corrupts absolutely, but that is not the case with Samuel or with God. Samuel has the moral integrity to remain unaffected by any temptation to power.

The Lord tells Samuel to listen to the people and to warn them of the negative consequences of having a king. Yet again Samuel has to confront the people with the difficult truth; a king, like the other nations, will take and take and take, the best and the brightest. But the people don’t listen.

To his credit, Samuel does not throw his toys out of the cot. Nor does he try to cling to power. He doesn’t set himself up as king. A servant leader, humble to the end, Samuel supports the people in their decision, even though he does not agree with it.      

First, Samuel anoints Saul as king and then later David, to succeed Saul. And all of Samuel’s warnings come true in their time.

Conclusion:

Samuel is the ideal leader. He points us to Jesus in so many ways. His courage in having difficult conversations. His life of service to the people. His complete dedication and loyalty to God. His spiritual discernment in knowing the right time to call people to repentance. His unrelenting commitment to justice. His reliance on prayer. Not to mention his grace and humility in facing rejection.

Samuel, like Jesus, shows us what it means to offer our bodies as a living sacrifice, holy and pleasing to God — for this is our true and proper worship.

Let us pray…  

Lord Jesus Christ, Son of God, help us to act justly, to love mercy and to walk humbly with you. Amen.

Questions for discussion or reflection:

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

  • How often do you get your haircut? How would you manage your hair if you were not allowed to cut it?
  • In what ways are Samson & Samuel similar? In what ways are they different? 
  • Can you identify with Hannah? Have you ever been so desperate that you made a deal with God? What happened? How did God respond. Did you keep the deal?
  • The apostle Paul says we are to offer our bodies as a living sacrifice, holy and pleasing to God — for this is our true and proper worship. What does this mean? How might we do this? 
  • What is the difference between cheap grace and costly grace? Why is repentance the necessary companion of forgiveness?
  • Can you think of a time when God used yours (or someone else’s) presence, listening and/or prayer to save the day? What happened?
  • In what ways does Samuel remind us of Jesus?   

[1] Refer Bill T. Arnold, NIVAC 1 & 2 Samuel, pages 131-132.