How to Listen to the Word

What attitude should we bring into to worship as we prepare to listen to God's Word preached? Pastor Danny Hyde gives us five attitudes we should bring to the preaching of God's Word. Everything below is a quote from his book From the Pen of Pastor Paul. 

Expectantly-Lord, I expect you to speak. 
This means we assemble not merely out of ritual or merely out of routine. God is no dead idol, but the living God...Therefore he still speaks. Because of this we must come before him in worship expectantly, clinging to his every Word as heard from the mouth of the minister...This also means that we need to prepare ourselves to hear him speak his Word through his minister.

Hungrily-Lord, I need you to speak. 
We have a hunger not just that God will speak in general, or that he will speak to someone else, but that he would speak to me...Why do I need God to speak to me through the words of a man, which are in reality the Word of God? It is because the Word of God, not merely written but as it is explained, exposited, and expounded is the food for our souls...The Word satisfies the longing soul of the hungry. Like our forefathers in the wilderness had to learn, "man does not live by bread alone," but most importantly, "but man lives by every word that comes from the mouth of the Lord" (Deuteronomy 8:30). What kind of appetite do you bring to worship?

Attentively-Lord, I will listen to you speak.
Sermons seem to be a monologue. In reality, they are to be a dialogue. While the minister is preaching there is communication from God to us and from us to God in our hearts. We are to hear and affirm, hear and be challenged, and hear and grow. This means that every moment of every sermon we must be saying to ourselves in an attentive way, "These are not the words of my pastor, these are the words of God. These are not the words of men, but as they are in truth the Word of God." Since we recognize that God is in our midst speaking, we should be attentive. We should have our eyes open, looking up upon the minister but our ears perked up listening to the Lord.

Faithfully-Lord, I believe you when you speak. 
To hear the Word "faith-fully" is to hear it with a full faith, with a whole-hearted trust, with a giving of ourselves and laying ourselves before God...Because preaching is itself an act of faith and hearing it is also an act of faith, the devil is going to attack...We need to listen to what God says and focus our hearts on that, even though it comes through sinful and fallible men.

Obediently-Lord, I will obey you when you speak. 
John Calvin once described preaching like this, "The preaching of the Gospel has life when men are not merely told what is right, but are pricked by exhortation and summoned to the judgment seat of God, so that they may not sleep in their errors." The Word of God that pastors preach and that the people receive can never be fruitless; it must always abound in fruitfulness...Receive his Word, with the well-prepared soil of your heart that the seed of the Word that is planted may be watered by the Spirit that you may be fruitful. Hear his Word in an obedient way and follow through on what God says in it.

Did the Early Church Approve of Homosexuality?

Revising history has been one of the common ploys in the gay Christian movement. In particular John Boswell and former Jesuit priest John McNeill have written books that revise the history of the church to be more friendly to gays. These books have been used by gay Christians as proof that Christianity from it's earliest times was welcoming of homosexuals. Boswell even argues that same-sex unions were approved by Anselm. Their scholarship, if it can be called that, has been called into serious question time and time. Yet they are cited by gay Christians as proof that sodomy really has not been that big a deal in church history.

To combat this error Donald Fortson and Rollin Grams have written Unchanging Witness: The Consistent Christian Teaching on Homosexuality in Scripture and Tradition.  These authors carefully cite numerous primary sources from the early church into the modern era that show without a doubt that sodomy in all its forms has been condemned by the church. Michael Kruger has a review of the book here. He states:

After reading Fortson’s and Rollin’s book, they may not agree with what Christians have always believed.  But, they would have to admit that Christians have always believed it.

I have only gotten through the chapters on the early church and the Middle ages, but both are valuable and clear. Several points stand out.

First, the church has always taught that the sin of Sodom was homosexuality. Hospitality is sometimes mentioned alongside of homosexuality, but homosexuality is always mentioned. I read nothing that indicated that the primary problem was homosexual rape either. 

Second, sodomy was often grouped with murder and bestiality as the gravest of sins.

Third, the celibate priesthood was a breeding ground for sodomy. Sodomite priests were common enough that specific punishments were put into law for priests who were homosexuals. Despite these laws sodomy continued to be a problem in monasteries.

Fourth, marriage between a man and a woman was always considered the only proper outlet for sexual expression. Sodomy, masturbation, prostitution, bestiality, lesbianism, mistresses, concubines, etc. were all sins of varying degrees with sodomy being at the top of the list.

Finally, there were distinctions made between different types of homosexual behavior, including sex with boys, the dominant male, and the submissive male. But all of these were considered a gross violation of nature. One does not get the impression reading the primary sources that the main concern was sex with boys. The problem was sodomy not the sexual abuse of boys.

Here is the conclusion to their chapter on the church fathers:

This brief survey of the early Christian centuries underscores several assertions that can be made with confidence about Christian attitudes towards homosexual practice. Given the ethnic diversity of Christians and their geographic dispersion throughout the Mediterranean world in the earliest centuries after Christ, the evident consensus on this issue is remarkable...The church fathers were aware of homosexual practices in their culture and consistently condemned such behavior...The Fathers believed homosexual practice was perverse and would lead one down the path to destruction. Same-sex activity was considered a grievous sin against the Creator who designed men and women for each other. In addition to violating divine design, homosexual activity-according to early Christian writers-was an instance of humans abusing and polluting one another. 

Here are some conclusions from their chapter on the Middle Ages:

The cumulative evidence from centuries of medieval sources points to the church's unequivocal condemnation of all forms of homosexual practice. As in the patristic era, despite the geographical separation and diverse cultures of early medieval Christians, they shared a commitment to biblically defined sexual ethics...no extant source includes an example of medieval Christians expressing toleration of homosexual behavior. There was no medieval deviation from patristic teaching concerning the accepted code of Christian sexual morality...all varieties of homosexual practice were condemned by the medieval church...in the late medieval era, when massive collections of earlier Christian writings  emerged, the compilers of canon law provided a comprehensive picture of the church's views of homosexual practice. What one observes is a consistent pattern of both denunciation and pastoral care for persons guilty of homosexuality.  

Here is the final paragraph in the chapter on the Middle Ages:

The medieval material indicates a distinction among persons who engaged in same-sex acts. Younger boys experimenting with homosexual sex were treated far more leniently than adults, adults who habitually engaged in homosexual acts were treated more severely than occasional offenders. The texts reveal a medieval awareness that some people felt sexual desire for persons of the same gender, but this did not legitimate acts against nature. Rather extreme measures were taken to help persons with same-sex attraction avoid eternal damnation, from penance to strict requirements concerning their living arrangements. Homosexuality was not viewed as a psychological disorder: it was sin. While homosexuality may have been characteristic of some persons-an orientation-ethics was not reduced to a psychology of inclinations or orientations; it dealt with actions that proceeded from the wickedness of fallen humanity, a humanity that could be transformed through the work of Christ. 

The authors have done the church a great service by doing the research and writing this book. It will be a great resource for the body of Christ as she ministers to those coming out of the gay culture to Jesus and as she stems the tide of the gay Christian movement which attempts to turn the Bible's teaching on its head and to throw out 2,000 of the church's teaching on sexuality in general and sodomy specifically.

Reality is Not Taught

Introductory Note: I was educated in public school. I have many friends and family who send their kids to public school. This post is not meant to be cruel. But we can look around and see that something needs to change with our country, communities, and churches. Educating our children in the Lord is one the best things our generation can do to turn the tide and more importantly to honor Christ. I know Christians can come through public school with their faith intact. But that is a sign of God's grace and kindness, not a Christian's obedience. Christians who sleep together before marriage can have good marriages. That does not make fornication okay. Just because someone got through "okay" does not make it right. I believe it is wrong for Christians to send their kids to public school. I am in favor of both home schooling and Christian private schools. Feel free to ask questions, raise objections, or comment. 

Here in West Virginia there has been a rather contentious bill that was passed by the our legislature that gave those who home school more freedom. It was spearheaded by many good people, in particular Brian Kurcaba, a state representative from my county who home schools his children. With this law being in the news it is a good time to once again state what the Bible teaches on the matter of education and how Christians should approach education.

I plan on writing a couple blog posts on Christian education and public schooling. The first point I want to make is that Christian parents are required by Scripture to give their kids a Christian education. Public school does not provide a Christian education and therefore Christian parents should not send their children to public school.

What is the purpose of an education? Why do children learn math and science, Spanish and English grammar?  Is education primarily the accumulation of various facts and skills so the student can eventually get a job? Or is there a moral dimension to education? Can it be an education if it does not train hearts and minds in the proper direction? Do we want men like Walter White, good at chemistry, but who use it make meth?

All men would, if pressed, agree that education will and must have a moral dimension. Education cannot be morally neutral. Children, whether they know it or not, are being taught every day what is right and wrong. They are being taught how to think about the world, what the great truths are that govern our lives, what is right, good, and beautiful, what is important, and what is not. Education is the shaping of a heart and mind and not just the passing on of facts.  Therefore Christian parents should not send their kids to be educated by those who do not believe in God or cannot express that belief in God in the classroom. Without God, it is not a true education.

The goal is not to learn math, science, etc. The goal is to bring glory to God and to love my neighbor by doing math and science. If God is eliminated from education we have missed the main point. As I tweeted the other day: To eliminate God's authority from education is to eliminate the primary lesson that is to be learned.

God made this world from nothing. He rules this world. He redeemed it by sending his only Begotten Son.  He gave man dominion over the earth to serve one another and build his kingdom. We are sinners, made in His image, but separated from Him by our sins. This is reality, the world as it is. The Bible is clear that parents must bring their children up to love God with all their heart, mind, soul and to love their neighbor as themselves. This is not an option or suggestion. It is a command. Christian parents cannot afford to put their children in an environment where the essentials about the God, the world He has made, and mankind are blatantly denied or ignored. Here are some Scriptures to back up this point.

"Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates (Deuteronomy 6:4-9).

Our children are to be surrounded by the great truths of God's Word day in and day out.

We will not hide them from their children, but tell to the coming generation the glorious deeds of the LORD, and his might, and the wonders that he has done (Psalm 78:4)

"Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea (Matthew 18:5-6).

Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord (Ephesians 6:4).

These are some of the obvious examples, but there are more. The entire book of Proverbs is built on the assumption that the son is being raised to loved God. It is a covenantal book. Joshua's statement in Joshua 24:15, God's statement about Abraham teaching his children in Genesis 18:19, Psalm 1, Psalm 112, Psalm 128, and passages like Romans 6 and Matthew 22:37 make it clear that our children are to be taught to think God's thoughts after him, to bring him glory, and to serve our neighbor.

Our public school system has denied God. God is neither acknowledged nor taught. He is an afterthought occasionally prayed to before a football game. But he is not Lord. His commands on sexuality, holiness, respect, kindness, and greed are ignored. Darwinian evolution teaches a false view of origins, which influences all disciplines, not just science.  There is no standard for right and wrong other than what works. Pragmatism rules. Children are not taught how to glorify God in their studies or interaction with other students. Reality, the world as it actually is, is not taught. The most important things are ignored for the trivial. Self-fulfillment is the great goal. That is not an education, even if it does help someone get a job. Christian parents should want their children to grow up loving God, loving their neighbor, and loving Jesus. They should want their children to learn math and science in a place where God's glory is the great aim. Public education does not provide this. Therefore, outside of circumstances where there are no other options (for example a single mother) Christian parents should not send their children to public school.

Similar Posts
A Few More Verses Would Have Been Nice.
Failure of Modern Education to Teach Selflessness. 

Ten Quotes: From the Pen of Pastor Paul

Here are ten of my favorite quotes from Daniel Hyde's book, From the Pen of Pastor Paul, which is a series of published sermons on I & II Thessalonians.  

The pastor's heart towards his people leads to the pastor's labors for his people.

God's Word in preaching is not communicated by skits; it is not conveyed through art; it is not taught to us through music; it is not expressed through deeds; but in words.

A preacher must have total confidence, total conviction, and total assurance of his message.

Paul says there is a real presence of God himself in the preaching of the Word.

[Paul] was so motivated by their [the church] need that despite the great risk of persecution and violence, he opened his heart and mouth to give them what they need-the gospel...He was willing to bring this message despite persecution.

When we do not speak as Paul speaks, personally, sincerely, passionately, and even gently, we fail in our duty as pastors.

What does living in light of the Lord's return look like...What does the Christian life look like in this age between Jesus' first and second comings? It looks like a struggle. It looks like a fight. It looks like a battle.

Deep down our theology and life is about having the assurance that we are saved. I don't want you to know what the doctrine of election is, what the doctrine of limited atonement is, what our view of the sacraments are, what our theology of worship is...unless knowing this increases your certainty that you belong to Jesus Christ in body and soul both in life and death. (ellipsis Hyde's)

A false prophet's mission is to shake believers..alarm believers...and deceive believers.

I don't know about you, but my languishing soul needs this [predestination-II Thessalonians 2:13]. I need salvation to be taken out of the whims and wishes of my mind. I need salvation to be taken away from my sin-stained hands. I need salvation to be removed from my stony heart. I need a God who chooses.

And one:

I really enjoyed this short summary of justification and sanctification. Remember this was preached, not written in a scholarly journal with three hundred foot notes. All italics are Hyde's.

Like justification, then sanctification is a part of the complete work of our Lord Jesus Christ as our Mediator and Redeemer. He is a complete Savior and we need to proclaim this whole gospel.  But there are some differences. In justification Christ works for us in his life of obedience and death, while in sanctification in Christ works in us to make us obedient and to die to sin. Justification is outside of us, while sanctification is inside of us. In justification we are passive, while in sanctification we are active. In justification we are recipients of Christ's work, while in sanctification we are participants with Christ's work. In justification Christ works upon dead men, while in sanctification Christ works in and through those who have been made alive.

Quotes From Other Books
Fool's Talk by Os Guinness
The New Pastor's Handbook by Jason Helopoulos
On Being a Pastor by Derek Prime and Alistair Begg
How to Exasperate Your Wife by Douglas Wilson
The Things of Earth by Joe Rigney
A Son for Glory by Toby Sumpter 
Escape from Reason by Francis Schaeffer
Crazy Busy by Kevin DeYoung
Making Gay Okay by Robert Reilly 
Christ Crucified by Donald Macleod
Concerning the Eternal Predestination of God by John Calvin

The Necessity of Heart Religion

Last week I noted in this post that the definition of morality has shifted frombeing defined by a law to being defined by what harms other people. (See point number six in that post.) Wrong and right used to be linked to a transcendent moral law and for most of Western Civilization that moral law was God's character as described in His Word. But today morality is often defined by the harm it does to others. That could be one reason why in the latest Barna report more people are concerned about consuming too much water than they are about watching porn. Consuming too much water causes harm while porn really hurts no one. At least that is the line we have been fed.

Here is good illustration of the shift. Is it immoral to take ten dollars from a multi-millionaire? Is any harm going to come to him when I do this? Many would say it is not immoral because it does not hurt him. What about using porn to enhance my sex life with my wife? What harm comes from that? What about coveting something? Or hating someone, but never acting on that hatred? Does pride hurt anyone?  For many people, even Christians, the standard for right and wrong has moved from a transcendent law to whether or not it does harm. That is why any consensual sexual act is considered okay. No one gets hurt so it can't wrong. This is also why it is okay to steal from the rich, but not from the poor. The rich can "afford" it.  It does not hurt them.

However, what is right and wrong is not defined by the harm it does to others, though it does harm others. Sin is defined by God's character as expressed through His Word. To answer the question, "Is it wrong to take ten dollars from a millionaire?" we don't look to the harm done, but to God's law. The answer we find there is, "Yes it is wrong whether or not it harms anyone (Exodus 20:15). What tangible harm comes from wrong worship?  Yet God says he hates it (Amos 5:21-24). Does lusting after a woman hurt anyone? Yet Jesus clearly condemns it (Matthew 5:28). Many sins in Scripture are internal. They will eventually show themselves and they do harm to the one sinning and those around him. But often these internal sins can remain buried for years and in some cases decades. Are these internal sins, such as lust, coveting, anger, bitterness, etc. still a problem if no one sees them and the harm is minor or unnoticeable? The Bible's answer is yes.

Sin is about me and God. That is the key.  It is not just about me and God. My sin impacts all those around me in various ways. But it is primarily about me and God. That is why David says, "Against you and you only have I sinned" (Psalm 51:4). He had just killed a man after sleeping with his wife. But it was still God to whom he must give an account (Hebrews 4:13). And God does not just see what you do, He sees who you are. Too often pragmatism rules in our pursuit of holiness. I am holy when I am nice, keep fellowship with other people, etc. But holiness is defined by the unchanging character of the living God not by the immediate impact of our actions and attitudes upon other people.  That means what goes on inside us is just as important as what we do. Our heart matters. What we believe matters. Our lusts that no one sees. Our pride that we keep hidden. Our bitterness that is locked away matters to God.  What does this mean for us?

First, why we do something is important.  We can do the right thing for the wrong reason, which makes it a sin. I can be nice to someone so they will pay me back. I can go to worship so other people will believe I am a good Christian. I can tithe so the church will have to do what I say. I can preach for the praise of men. I can read my Bible so I have a tool to use against others. The why matters as much as the what. Our desires and motivations, which no one can see, matter to the Lord.

Second, we can do the right thing and other people get hurt. Holiness is not defined by the harm caused others. Therefore sometimes holiness, that is obeying God's commands, can cause us to do something that harms others. Obviously, harm here is a relative term. But if I rebuke someone they will feel hurt, even if it was the right thing to do. If I turn a man into the police for child abuse he will feel hurt, even if it was the right thing to do. If a woman is excommunicated for her adultery she will feel hurt.  A person's reaction does not determine whether or not an action is right or wrong.

Third, the key deterrent to sin is the fear of the Lord, not the fear of consequences. That does not mean fear of consequences is unimportant. But that is for children in the faith. As we grow the primary motive to holiness is the love of and fear of God. If consequences keep us from sinning then when we cannot see the consequences or when those consequences are small we will sin. That is why so many Christian men can indulge in pornography with little shame and guilt. Or when they get caught all they are concerned about is the consequences, such as losing their wife.

Finally, this means we must cultivate heart religion. We must be students of our hearts. We must guard our hearts, keep our hearts, and examine our hearts. We must hold not just our actions, but our attitudes up to the mirror of God's Word. Holiness begins on the inside. The Bible repeats this theme from beginning to end. Here are a few examples:

Genesis 8;21 And when the LORD smelled the pleasing aroma, the LORD said in his heart, "I will never again curse the ground because of man, for the intention of man's heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.

Deuteronomy 6:4-6"Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. 

Psalm 51:6, 10 Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart.Create in me a clean heart, O God, and renew a right spirit within me.

Isaiah 51;7 "Listen to me, you who know righteousness, the people in whose heart is my law; fear not the reproach of man, nor be dismayed at their revilings.

Matthew 15:16-20 And he said, "Are you also still without understanding? Do you not see that whatever goes into the mouth passes into the stomach and is expelled? But what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. These are what defile a person. But to eat with unwashed hands does not defile anyone." 

Hebrews 3:12 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. 

I Peter 3:4 but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious. 

These passages, along with many others, teach us that sin resides in the heart. There are outward actions that follow from our heart attitudes. But the heart is the key.  Heart religion, an inward fear of and love of God that leads to right action is the goal of the Christian life. We cannot say that holiness is primarily defined by the harm it causes others. If we do that we will inevitably ignore the holiness of the inner man that Scripture demands.

But how can we do this? Can we truly know our heart? Do any of us operate from pure motives? How does the death, burial, and resurrection of Christ and the sending of the Spirit help us in this matter of heart religion? What does justification by faith alone have to do with this? How do we keep from becoming paralyzed from constant examination of our hearts? How do I keep this from becoming self-centered in my pursuit of heart religion? I will look at these questions in a later post. For now, let us understand that God sees the heart, not just the hands. Therefore doing the right thing is not enough. Our hearts must be right as well.

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Tear Your Hearts
Dangers of Being a Man- Pleaser
The Pharisee and the Tax Collector

Psalm 119:17-19~Help for Pilgrims

     

Psalm 119:17-19 reminds us that the grace of God is essential for obedience to his Word and understanding of his Word. The Psalmist understands that he is weak and blind. He knows that God’s Word requires much of him. He knows that God’s Word is often shrouded in darkness. The meaning and the application of it can be hard to discern. He knows the human heart is like a rock unable to receive the seed of the Word. He knows that we are fallen, weak men who need God’s strength to help us obey.  Therefore he begins this third section of Psalm 119 with a plea for help.

He asks God to deal bountifully with him. This word is used in several other Psalms to express God’s great kindness (Psalm 13:6, 116:7, 142:7). The psalmist is asking the Lord to open up the treasures of his grace and pour out his goodness upon him. The psalmist is a servant of the Lord. But what does he ask God to do for him? He wants God to be kind to him by helping him walk according to God’s Word. What a great prayer!  Oh, Lord show me your grace so that I might obey your commandments. The Psalmist understands that grace, God's unmerited kindness, precedes obedience. If he is going to live and keep the Word, grace must come first. 

Next the psalmist cries out to God for understanding of his Word. The phrase translated “wondrous things” means something that is surpassing in its greatness, but at times hard to understand. God’s Word is wonderful and filled with treasure beyond all the wealth of this world. But it can be difficult to grasp. There are passages that we must think about a long time before we come to understand them. Sometimes we understand what a passage means, but are not sure how it impacts our lives.  The psalmist knows that he is blind. He needs God to remove the scales so that he can understand and obey. Verse 18 is a great little prayer to recite prior to reading God’s Word or hearing the Word preached.

Finally the psalmist asks God to unveil his Word because he is as stranger in this world.  He, like all Christians, is passing through looking for that final house whose builder is God.  It is the nature of man to find himself too at home in the world. He forgets eternity and his own immortality. He becomes too entangled in the affairs of this earth and the end becomes blurry. An older author described this as putting anchors down in the world. We become tied to this world by a thousand ropes. While Christians can and should enjoy the many gifts God gives in this life, our eyes should not lose sight of the final destination. Calvin says we are to “aspire after the place we are invited.” We are to long for our heavenly home. But why does this lead the psalmist to pray that God would not hide his commandments from him? What is the connection between being a stranger in this world and seeing God's commands rightly?

Any stranger in a foreign land needs maps and brochures to keep him from straying and to bring him safely back home. God’s Word furnishes us with a map for navigating this world. We are strangers, but the Word can give us direction. It tells what to believe and not to believe. It provides us with a picture of sin and death. It reminds us of God’s purposes for this world and how it can be used to his glory. But it also reminds us that our final home is not here, but there.  The Word provides comfort when we grieve in this fallen world by pointing us to the next world.  Finally, the Word draws our eyes forward to the new Heavens and Earth when we will swim in the glory of God, when all things will be made new, when all pain, death, and sorrow will be eliminated, when our old bodies will put on incorruption, and when we shall Christ as He is.  He prays Psalm 119:19 because God’s Word provides direction, comfort, and vision for wandering pilgrims, like us. 

The key point of these three verses is that we need the grace of God to obey his Word, to understand his Word, and to use his word to guide us in this world. 

Other Posts on Psalm 119
Psalm 119:2-4
Psalm 119:7
Psalm 119:9
Psalm 119:11
Psalm 119:13
Psalm 119:14
Psalm 119:15-16

Psalm 119:15-16~Study, Remember, Obey

Psalm 119:9-16 ends with four ways the psalmist will “take heed to God’s Word” (vs. 9). He will meditate on it, contemplate it (fix my eyes-ESV), delight in it, and will not forget it (Psalm 119:15-16).  These last two verses show that the psalmist takes seriously his own need to focus on and retain God’s Word. 

Those things which we find most delightful are those things that we roll over and over in our minds. When a young man is courting a lady she is never far from his thoughts, even if he is not speaking of her.  So it should be with God’s Word. When there is delight in God's Word (Psalm 119:14) we meditate upon that Word. When we recognize our need to “keep our way pure” (Psalm 119:11) we ponder and contemplate the Word of God day and night. Though a different word is used, this verse expresses the same idea as Psalm 1:2. Meditation and contemplation means there is serious study of God’s Word and a daily attempt to obey God’s Word. The Psalmist says he will contemplate God's ways, which means how the Lord would have him live. Psalm 119:15 weaves together the intellectual focus on God’s Word and the practical walking in God’s Word.

But meditation and contemplation are not all. The psalmist goes on to repeat that he delights in God’s Word. This has been said once already (vs. 14). But it is repeated for effect. Delighting in God’s Word is one of the proofs that we have meditated on it properly. If study does not lead to delight we have missed something. Even when our sin is exposed in the reading of God’s Word we should rejoice. God is showing us our faults and seeking to form us into the character of his Son.

Finally the psalmist says that he will not forget God’s Word. Like delight the psalmist repeats a previous idea. In verse 11 he says he hides God's Word. Here he says something similar. God’s Word should not be a seed thrown on stony ground that is snatched away by birds. It should take deep root in our hearts, minds, and lives. How many of us are content with a shallow understanding of God’s Word? How many of us are content with reading of God’s Word but not the planting of God’s Word? The psalmist isn’t. He wanted the law of God woven into his thoughts, emotions, and actions.

Here are several points to remember from Psalm 119:15-16.

We need time to meditate on the Word of God. Reading is good, but not good enough.  We need to taste the word over and over. We need to take passages and go deeper with them, asking more and more questions of them, thinking through how the Word applies to us. Our hearts, though renewed, are often reluctant to take time with God’s Word. We are busy people. But if God’s Word is to fill our minds and direct our ways then we must resolve to do more than just read. We cannot meditate every time we read God’s Word. But there should be times where we slow down and spend time savoring God’s Word. This is a great activity for Sunday afternoons. Take a passage, several chapters, or even a short book of the Bible and spend some time with it. Take some notes on it. Pray through it. Read it out loud instead of silently. 

Delighting in God’s Word is a sign of maturity in one's walk with God. All Christians should read the Word. But mature Christians delight in it. If God’s Word is dry, dull, or dead to us then something is wrong. Leaders, such as fathers and pastors, especially must have a deep delight in the words of God. They must set an example for their homes and churches of men who love God’s Word and find it sweeter than honey and more profitable than the riches of this world.  This does not mean that every time we read God’s Word we will feel lightening from Heaven, just like every time I kiss my wife it will not be like lightening from Heaven. But our joy and delight in God’s Word should go deeper and deeper.

Finally Psalm 119:9-16 is focused on hiding or not forgetting God’s Word. The Psalmist ends by saying, "I will not forget your word." Many of us are like buckets with holes in the bottom. God’s Word goes in and then goes out. We must learn to keep God’s Word in minds and in our hearts. We do this by systematic memorization of it, regular meditation on it, singing it, and diligent obedience to it.

To sum up Psalm 119:9-16 we could say, When we delight in God's Word and know that it is necessary for holiness we will take the time and energy necessary to study it, remember it, and seek new ways to obey it. 

Other Posts on Psalm 119
Psalm 119:2-4
Psalm 119:7
Psalm 119:9
Psalm 119:11
Psalm 119:13
Psalm 119:14

The Way to Preach the Gospel

John Calvin's sermons are quite different in tone from his other writings.  Few things have changed my opinion of Calvin as much as reading what he said to the congregation he preached to week in and week out. Here is are two great quotes from his sermon on Acts 3:17-19:

In fact, if we only proclaim how God shows himself to be our Father through our Lord Jesus Christ, a few will accept that, but to no avail unless we first lead them to a knowledge of their sins so they will be grieved by them. In this way, we also must be cast down in ourselves if we want our Lord to lift us up. Then we will know it is not in vain that we confess that our lives are filled with nothing less than filth and contagion. Not only must we make that kind of general confession, but each of us must also confess his particular sins before God if we are to be humbled under his strong hand. May our arrogance, our rebellion, and our wicked affections not keep us from recognizing the truth expressed here, that there is no salvation except through Jesus Christ, and for that that reason we must cling unreservedly to him. 

Calvin is expressing the need for men to recognize their sins in all their ugliness before they will come to God. Notice his emphasis not just on general confession, but also on confessing "particular sins." Many men will confess they are sinners without confessing their sins. Throughout this sermon Calvin shows great balance. Men need to see their sins clearly. But they also need to see God's mercy in Christ clearly. To remove the first is to give a man no need to run to Christ. To remove the second is to give them nowhere to run. Here is a second quote from later in the sermon. Calvin does something he is known for. He gives his people an example of what words could be said,  which also sum up his points.

So let us always acknowledge our sins so that we may be grieved by them, and then let us look to God's mercy so that we may come to him in all humility and say, "Alas, Lord here we are on the road to hell. We are guilty and worthy of everlasting death because of the sins we have committed against your holy majesty, but you do not desire the death of sinners before they are converted and enter into life. With confidence in your great mercy we lay claim to it, asking you not to look on the enormity of our sins, but to look upon with pity, pardoning us by your freely bestowed kindness." This is the way to preach the gospel. After people are overwhelmed by the knowledge of their sins, they must be brought to repentance and shown this is not a matter of putting on a happy face for God with the thought of deceiving him by pretense and hypocrisy, as people are accustomed to doing. That is not the way they are to come to him, but when they want to be truly repentant, they must be displeased with themselves and displeased for having offended Go. When they are thus affected, offer them God's mercy so their sins will be forgiven, provided they return to God, as we said earlier. 

It is hard to find a clearer or more affecting statement of the gospel than what is in the quotes. Calvin clearly articulates our total depravity, lack of merit, condemnation, and sinfulness alongside God's great holiness and mercy. Notice that Calvin uses "us" and "we" a lot. He included himself among those who needed this great gospel. The gospel was not for the congregation. It was for all men, including the pastor.  As I have read Calvin's sermons I have tried to use "us" and "we" more.

Reading is Not Enough

Every year the elders at our church give a recommended Bible reading schedule that will get someone through the Scriptures in a year. Some of our congregation follow this schedule. Some follow another schedule. As a pastor I know that my congregation cannot grow without a regular steady diet of God's Word.

But what about when people read God's Word, but do not grow?  How can someone read the Bible day in and day out, often for years and not become more holy or not see significant spiritual growth? How can someone read the Bible daily, attend sermons weekly and be a spiritual infant? We all know people who have read God's Word repeatedly and know it well, yet are still spiritually immature or are even drifting further and further from the faith. How does that happen?

There is no one size fits all when it comes to this. There are many reasons why someone reads the Bible and yet does not grow. However, having observed this pattern over the years there are a couple of reasons that consistently show up when this occurs.

Outside Authority
Reading the Bible only produces growth and maturity if the Bible is the absolute authority in one's life. If there is another authority that trumps the Bible then reading it will produce change when it lines up with that other authority. The authority is what rules a person's heart, not God's Word. That authority can be tradition, family, friends, data, anti-naturalistic presuppositions, modernistic individual ideas, Netflix, pleasure, etc. This list is almost endless. Most of us think the Bible is our authority. But when we are confronted with an unpleasant truth from the pages of Scriptures we appeal to someone or something else that allows us to continue as we are. I am not encouraging a me and my Bible only mindset. We need other input. But all other input must be subordinated to the Word of God. We do not grow if there is an outside authority that often confirms our biases and allows us to read the Bible, but not really change.

Reading It for Others 
If I was to pinpoint one main reason why people read the Bible and yet do not grow it is this one. Too many people read the Bible for other people. They read it with the sins and problems of those around them in mind instead of their own. Reading is mainly about teaching others instead humbling ourselves. We prepare a meal for others, but refuse to eat it. Of course, this is a great failure of pastors and teachers. We study, but not for ourselves. We mine the riches of God's Word, with an eye to the holiness of our people, but not to personal holiness. But it is also a problem among Christians who are not pastors or teachers. We read the Bible so we can teach our spouse or our children. We read it so we can evangelize. We read it so we can confront members of other denominations or confront members of our own churches. We read it to defend certain doctrines. None of this is inherently wrong. But it must not be first. First we should read for ourselves. What does the Lord want to teach me today? Where have I gone astray from his paths? Where has my zeal gotten weak? Has my love for Christ gone cold? Is there a specific sin the Lord is bringing to my attention that I need to repent of? Is there some part of His character he wants me to examine more closely? David uses the word "I" dozens of times in the Psalms. Why? David knew his walk with God was the priority. As we take those truths and apply them we will be fit to teach others with not just our words, but our lives.

Lack of Ongoing Practical Obedience
The Bible is not a magic pill we take to become more holy. To grow in Christ and holiness we must keep pressing. Too often we are like a 40 year old who was a star athlete in high school, but is now overweight and can barely run a 40 yard dash. He talks often his feats in high school not realizing that he has not grown since then. We too look back to previous greatness but are stuck in neutral, coasting through our Christian life. We keep up appearances, but there is no growth happening. One reason we can read and not grow is that we are not pressing forward. We read the Bible last year. We will read it again this year and gain next year. We look back with fondness on growth that occurred 5 years ago or 10 years ago. But we are no longer maturing. We don't weep over our sins much.  We check the boxes, but do not examine our lives.  We don't address our specific sins. We don't cultivate those virtues we are weak in. Sin has taken root and we are too lazy to get in the dirt and pull it out. Holiness is too hard so we read the Bible and talk about the Bible, but don't obey it. What is interesting about this problem is that when we work hard to grow the Bible comes alive to us. Passages that were dead leap to life.  We stop reciting the same verses over and over and find new ones. Books of the Bible that we thought were irrelevant but read because we had to now become more interesting.  Our eyes are opened to sins we did not see before. We come to love God more and people more. But this does not happen by remembering past battles we have won. It happens because we are still fighting, still on the front lines. It happens because we take God's Word and push it into the corners of our lives. All the Bible reading in the world will not compensate for laziness in our walk with Christ.

I would encourage reading the Bible over and over again. It is our life. It tells us about our great God, the Son He sent, and the Spirit who now indwells us. It tells us about our sin and the remedy for it. It tells us about the world God made and how to relate to the people in it.  Read and read again. But reading is not enough.  If we don't believe it is our absolute authority, don't read it personally, and don't constantly seek new ways to apply it to our lives we will find that we know the facts of the Bible well, well enough to convince others we are mature. But the reality is we are still spiritual infants.

Psalm 119:14~The Treasure of Obedience

The heart of man is drawn to the riches of this world. Many of us spend large amounts of time and energy acquiring and keeping our wealth. Even those of us who are not wealthy will let our lives be dominated by the desire for wealth or jealousy over those who have it. I grew up in rural Mississippi among some of the poorest folks in this country. Money and how they could get more was the dominant theme of their lives. I have also seen those making six or seven figures worry without end about their money. Do they have it invested wisely? How can I get more? How can I keep more? We believe money will bring happiness, thus we pursue it with all our might.

But for the psalmist all the riches in the world cannot compare to the gold that is mined from the law of God (Psalm 119:14).  He rejoices in the law of God as if God had given him all the wealth in the whole world.  The word “way” is a synonym for the how one lives or his conduct. The psalmist is not just delighting in reading God's law. The pot of gold is not his daily quiet time. True riches are found when he learns to walk in God's ways. Obedience to God's word is what he really longs for. Obedience is his treasure. 

For many of us obedience to God’s Word is a duty. It is like punching the time clock at work or stopping at a red light. Do this or we will get in trouble. But we should aim higher than an obedience which comes from duty. Our goal should be an obedience which comes from delight.  Obedience should be a want to, not a have to. A love for God and his Word and a belief that only in obedience is there true joy should drive us to walk in the way of His commandments.

Why doesn't obedience to God's Word delight us more than riches?

We love our sin. This is the most obvious reason the joy of God’s Word is blunted. Many of us want our sin and the Bible at the same time. But it does not work that way. We cannot simultaneously love God’s Word and love our sin. Are you clinging to a sin that might be keeping you from loving obedience? 

We love the world. We treasure this world more than the next. We horde things that rust, die, and rot instead of treasure in heaven. We account for every dime and nickel. Does the world have your devotion, affection, and loyalty instead of God's Word? Watching your life would men know that you love obedience to God's Word more than your stuff? 

We are distracted and busy. We do not settle down to think on and consider God’s Word. We do not take time to examine our lives and see if we are obeying. We flit from thing to thing. Days will go by, maybe weeks, and we have seriously thought about our walk with God. Obedience requires a deliberate disciplined life where God's Word and how to apply it to our lives is meditated on (Psalm 1:2). Could it be that you do not rejoice in obedience to God's Word because your life is whirlwind? Could it be that you have traded a flurry of activity for the riches of God's Word? 

What gets our blood pumping more, a six figure income or obedience to the Word? Is God's Word our delight? Do we long for it more than riches? Does obedience to it bring us joy?  If not, we need to repent and work and pray for the day when we rejoice more over obedience than a raise or bonus. 

Other Posts on Psalm 119
Psalm 119:2-4
Psalm 119:7
Psalm 119:9
Psalm 119:11
Psalm 119:13

Heterosexuals Started It

I am reading Al Mohler's book We Cannot Be Silent. The second chapter details how birth control, no fault divorce, and fornication by heterosexuals led to an open door for the sodomite agenda and same-sex marriage. Here is the last paragraph from that chapter. Emphasis mine.

It is profoundly true that the sexual revolution did not begin with same sex marriage. The sexual revolution began when a significant number of people in modern society decided to liberate themselves from the inherited sexual morality that had been derived from Christianity and had informed the cultural consensus throughout human history. That was a decision largely made by heterosexuals who intended to legitimize their own sexual sin by means of a new moral argument. There were sexual revolutionaries advocating and hoping for the normalization of homosexuality from the beginning, but these were voices far outside the mainstream. Today's movement toward the total acceptance of homosexual behavior and relationships was only made possible because some heterosexuals first did their best to undermine marriage.

The only thing I would add to Dr. Mohler's analysis is that heterosexuals who started the sexual revolution were often part of the church.

The Battle is Already Lost

At the end of Mel Gibson's movie  Apocalypto there is quote from Will Durant, "A great civilization is not conquered from without until it has destroyed itself from within." Durant is referring to the fall of the Roman Empire, but throughout Scripture we see this truth applied to God's people. God's people fall, not because of the power of their enemies, not because of their lack of resources, not because they are not cool enough or relevant enough. They fall because of sin.

Ai and Ebeneezer
We see this principle worked out in two episodes from the Old Testament, the fall of Ai under Joshua and the taking of the ark of covenant under Eli. Joshua and Israel have just finished marching around Jericho and watching it fall. They basically won without firing a shot. Now they have come to a smaller city, Ai, which should be easily taken (Joshua 7:3).  But it did not work out that way. Israel was beaten back and thirty-six men died. Joshua's response is striking:

Then Joshua tore his clothes and fell to the earth on his face before the ark of the LORD until the evening, he and the elders of Israel. And they put dust on their heads. And Joshua said, "Alas, O Lord GOD, why have you brought this people over the Jordan at all, to give us into the hands of the Amorites, to destroy us? Would that we had been content to dwell beyond the Jordan! O Lord, what can I say, when Israel has turned their backs before their enemies! For the Canaanites and all the inhabitants of the land will hear of it and will surround us and cut off our name from the earth. And what will you do for your great name? (Joshua 7:6-9)

The Lord does not take kindly to Joshua's prayer:

The LORD said to Joshua, "Get up! Why have you fallen on your face? Israel has sinned; they have transgressed my covenant that I commanded them; they have taken some of the devoted things; they have stolen and lied and put them among their own belongings. Therefore the people of Israel cannot stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. I will be with you no more, unless you destroy the devoted things from among you. (Joshua 7:10-12)

Joshua should know the reason for the defeat. Israel has sinned. Joshua is right to turn to God, but he is wrong to assume that God has randomly thrown Israel to the wolves. God deals with Achan (Joshua 7:25-26) and in chapter 8 Israel defeats Ai.

Later in Israel's history there is a similar situation. Israel's priesthood has become corrupt. Eli's sons are taking food from the offerings (I Samuel 2:12-17) and they are having sex with women at the door of the tabernacle (I Samuel 2:22). Though Eli tries to correct his sons, it is too late (I Samuel 2:24-25). And most importantly he refuses to cut them off from Israel. He honors his sons more than he honors God (I Samuel 2:29). Therefore God promises to cut off his house (I Samuel 2:31). Some time later Israel goes out to fight against the Philistines (I Samuel 4:2). Not surprisingly, she loses. This time four thousand of Israel's men die. But the response by Israel is quite different from Joshua's. Though Joshua misunderstood the root problem, he at least knew he needed to go to God. Israel does not even step back and evaluate. They decided the reason they lost was because the ark of the covenant was not on the battlefield (I Samuel 4:3-4). It was not sin or unrighteousness, it was the failure to have the magic ark with them. So they go get the ark, have a pep rally, rush the battlefield and get slaughtered. Hophni and Phineas are killed. Thirty thousand Israelite soldiers are killed. The ark is taken. Eli when he hears the news falls over and breaks his neck. Phineas' wife goes into labor, has a child, names him Ichabod (Hebrew for There is No Glory) and then dies. I Samuel 4 is one of the more tragic episodes in Israel's history. What was the problem? Why did Israel lose to the Philistines? Sin.

We know this because later Samuel calls Israel to repent of her sins. When she does repent (I Samuel 7;6), God gives them victory over the Philistines (7:10-11). When God's people are overrun by her enemies the problem is always sin. When we let sin linger in our homes, churches, denominations, and seminaries the battle is already lost.

What Then Shall We Do? 
When God brings defeat of any kind we need to seek Christ's face and repent of our sins. Our Puritan fathers were great at this. They assumed every event that was bad, especially defeat by enemies was a sign of God's displeasure. At times they over did it, but we under do it. We assume that when a denomination fails, pagans begin to run roughshod over us, same sex marriage becomes the law of the land, fornication is rampant among our young people, or another leader is found sleeping with someone other than his wife it is just chance not the hand of God.  We view defeats through a naturalistic lens. Bad things just happen. But they don't. All things come from God's hand. When our enemies are winning it is because are churches, homes, and denominations tolerate sin.

The answer to this is twofold: We repent and confess our sins. And we practice church discipline. Achan was cut off. Eli refused to cut off his sons so God did it for him. When a church or denomination refuses to discipline sin she is destroying herself from within. In due time the conquerors will come and mop up the remnants.

An pastor friend was building a house. On the lot there was a huge oak tree.  The tree was beautiful to behold. He brought in a tree doctor to look at what trees he should keep and which ones he should cut down as he prepared to build his home. The tree doctor told him that beautiful oak had to go. "Why?" my friend asked. "It is so magnificent and will provide shade in the summer." The doctor told him to trust him and wait. The men came and cut down the tree. The inside was rotten. In time a strong wind would have come and blown the tree down. So it is with all men, churches, and denominations who allow egregious sins to go unchecked. It is only a matter of time.

Silence in the Gates?

Amos is one of the lesser known prophets. He does not have the same stature among Christians as Isaiah, Jeremiah or even Hosea. Yet Amos is a fascinating book for 21st century Christians because of the intersection in the book between worship, money, politics, and the church.

Amos preached to the Northern Kingdom prior to her destruction by Assyria in 722 B.C. He is the only prophet who preached exclusively to the Northern Kingdom, also known as Israel. Amos begins his book by denouncing the sins of the nations surrounding Israel (Amos 1:1-2:5).  Of course, if you were in the North at the time this would have been wonderful news. Edom, Gaza, Moab, and even your brother to the South, Judah, were directly in the path of God's wrath. Lots of amens from the pews for this part of the sermon. But then Amos turns his guns on the Northern Kingdom (Amos 2:6-16) and folks begin to fidget, look away, and hope the clock moves faster. Not only does Amos rebuke Israel for her sins, she gets the longest and most scathing rebuke of all. The rest of Amos from 2:6 until 9:10 is devoted to the condemnation of the Northern Kingdom and the coming judgment for her sins.

Amos focuses on several sins he sees in Israel. First, he condemns idolatry. Bethel is mentioned seven times in Amos. What was special about Bethel? That is where Jeroboam had set up one of his two golden calves for the Northern Kingdom to worship (I Kings 12:25-29). Throughout the book Amos condemns Israel's idolatry (Amos 2:6-8, 3:13-14, 4:4-5, 5:4-5, 21-23, 7:9, 8:13-14). Israel has bent her knee to the gods of this world, not to Yahweh. Her worship is a mockery. It is not according to God's Word. It is not sincere (Amos 8:5-6). No matter how much pomp and show there is, God hates it (Amos 5:21).

The second sin is greed, which leads to bribes, theft, oppression of the poor, luxurious living, and crooked business practices (Amos 3:10, 15, 4:1, 5:11-12, 6:4-6, 8:5-6, 10).  There is a close connection between idol worship and economic injustice in Amos.

The third sin is that of rejecting God's Word, in particular the word of the prophet. We see in this in Amos 3:7-8 where Amos defends his ministry. We see it in Amos 7:10-17 where Amaziah the priest, on orders from Jeroboam the king, orders Amos to go prophesy somewhere else. We see it in the promise that God will remove his word because of Israel's sins (Amos 8:11-12). We read it in the repeated use of the word "hear" (Amos 3:1, 13, 4:1, 5:1, 7:16, 8:4).

 And we see it in Amos 5:10-15. Here is the text:

They hate him who reproves in the gate, and they abhor him who speaks the truth. Therefore because you trample on the poor and you exact taxes of grain from him, you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink their wine. For I know how many are your transgressions and how great are your sins— you who afflict the righteous, who take a bribe, and turn aside the needy in the gate. Therefore he who is prudent will keep silent in such a time, for it is an evil time. Seek good, and not evil, that you may live; and so the LORD, the God of hosts, will be with you, as you have said. Hate evil, and love good, and establish justice in the gate; it may be that the LORD, the God of hosts, will be gracious to the remnant of Joseph. 

I find this text interesting because it shows how wicked men are not tolerant. They do not want equal voice for all. Wicked men hate righteous men who rebuke them in the gates. Amos is not mentioned by name, but the implication is clear, especially in light of 7:10-13. Israel does not want his public condemnation of her sins. The prophet is told to quiet down and stop creating such a fuss. Israel doesn't want or need his speeches on the steps of capital. They don't like his sermons that mention the sin by name and hints at those who might be engaged in it. They don't like the letter to the editor from the local pastor or the minister who shows up at a city council meeting. The prudent are silent. They know which way the wind is blowing. Those who strive to be righteous are afflicted. The people don't want to hear God's anointed messenger. Amos has got to go. Therefore God will send a famine of his word. Men will wander seeking God's word, but will not find it (Amos 8:11-12).

Justice is mentioned 4 times in Amos all between 5:7 and 6:12 (5:7, 15, 24, 6:12). In 5:7, 24 and 6:12 it is coupled with righteousness. God expects there to be justice and righteousness in the gates (c.f. Isaiah 5:7). The gate was where public business was conducted (See Genesis 23:10, 18, 34:20, Deut. 21:19, 22:15, 24, 25:7, Ruth 4:1, 10, 11, II Samuel 15:2).  In other words, God expects Israel to obey him in all spheres, including the civic one. Israel is not free to ignore Amos and his preaching. God expects his word to be honored in the courtroom, the business office, the legislative office, and city hall. Amos tells Israel that justice is not a private matter reserved for dinner table and sanctuary. It is not enough to have God's word in the pulpit and with coffee in the morning. God's word must take up residence in the public square.

Several points flow from this. I assuming that while the specific application might have changed from Old Testament to New Testament, God still desires righteousness and justice in the gates just as he did in Amos' day.

• The link between idolatry and economic injustice is often overlooked. The frequent mention of Bethel in Amos points to Israel's idol worship as the center of her decay. Therefore our worship must be according the God's Word.  When our worship becomes encrusted with man-made traditions we are risking judgment. We know this. But what we don't realize is that a community, church, denomination, or country that worships idols will be a greedy culture that tramples on the poor and cares little about economic justice. Theft, from both private and public sectors will become rampant. People will begin to rob God of the tithe due to him. Like vultures the rich will strip the poor. You can be sure that where idols are worshiped money will be as well. Too many Christians want to fix economics without fixing worship. That is impossible. If we worship God as he ought to be worshiped then our economic problems will begin to heal. Without right worship economic justice is a vapor. 

• The world expects, indeed demands, that the church is silent about wickedness in the public square. Evil men, whether in the church, government, media, the academy, or Hollywood do not like being called out publicly. Therefore any Christian who speaks to the public sins of our age, such as sodomy, fornication, adultery, abortion, corrupt business practices, politicians who can be bought, denying that Scripture is God's Word, or female ministers, and rebukes the men and women who commit such sins can expect kickback. They will be told to never again prophesy here (Amos 7:13).

• A pastor is not identical to an Old Testament prophet, but there are connections between the two. One of the tasks of a minister, just like the Old Testament prophet, is to confront the sins in his church and in society. He is not to be silent in the face of evil and wickedness.  This does not mean every sermon must be fire and brimstone or a political screed. But his head should be up and his eyes open for what is happening out there and in here. If the sins in his congregation or the sins of the culture are never addressed with clarity and calls to repent then what exactly is he doing up there? If no one ever says to him, "Sit down and shut up. We are sick of hearing about our sin" then perhaps he is not doing his job.

• Despite some clamor that God has no place in politics and ignoring some unhelpful ideas about Christian political engagement, Amos does teach us that God expects holiness in the civic realm. The courts, the laws, the rules about businesses, how money should impact elections, and care for the weak and poor among us are all legitimate concerns for Christians, including Christian ministers. All our questions will not be answered by simply saying we need to seek Biblical justice and righteousness in the city gates. Nor am I saying Christian ministers should develop economic policies. But just admitting that God expects holiness in the civic realm is a good start. Too many Christians, jaded perhaps by past failures or influenced by bad theology, believe that politics, economics, law, and similar subjects are unworthy of our attention. Amos, and indeed all the prophets, tell us this cannot be. Christians must work for justice and righteousness in the gates.

• Finally, looking at Amos 7:10-13 we can see that sometimes prophetic preaching will also be treasonous. Amos is preaching to Israel not America. America does not stand in the same relationship with God as Israel did. Nonetheless, every country has its idols. Israel's was a calf at Bethel. America does not set up golden calves, but she does have idols. When Amos preached to the idols in Israel he was accused of conspiring against the king (Amos 7:10). When a pastor attacks the idols in his land he can expect to not just be accused of religious intolerance, but also of conspiring against political powers. He is not just religiously out of touch, but also a traitor. We can see this unfolding already with the issue of sodomy. 

Are You Embarrassed?

In Judges 4 Deborah, Barak, and Jael defeat Jabin King of Canaan and his military leader Sisera. Judges 5 is a song celebrating the great victory Israel had over her enemies. Judges 5:1-23 describes the need for deliverance (vs. 6-8) and the rounding up of various tribes to fight (13-23).  So far so good. But then we get to Judges 5:24-31 and God goes off script. First, he says the Jael will be blessed among all the tent dwelling women. Why? She is good with a hammer:

He [Sisera] asked for water and she gave him milk;
she brought him curds in a noble's bowl.
She sent her hand to the tent peg and
her right hand to the workmen's mallet;
she struck Sisera
she crushed his head
she shattered and pierced his temple.
Between her feet he sank,
he fell,
he lay still
between her feet he sank,
he fell
where he sank,
there he fell—dead.

Judges 5:1-23 is a quick paced narrative describing the gathering of troops and the battle. In 24-27 everything slows down. God wants us to stop, bend over, look inside the tent, and see the details. Jael's husband, Heber the Kenite, had a peace treaty with Sisera and Jabin (Judges 4:17). Sisera had probably been in Jael's house many times over the 20 years of oppression (Judges 4:3). But the times of easy money from the Israelites was over. God had raised up a savior. Jabin and Sisera were soundly defeated by Barak and his army (Judges 4:15-16). Sisera fled the battlefield and went to a place of safety: Heber's house. Jael even invites him in and gives him a blanket (Judges 4:18). He was thirsty and needed water. Jael gives him milk. She gives him milk in a noble's bowl (maybe to stroke his ego). She reaches out her hand to the tent peg. In the Middle East women set up tents. Jael was no waif super-model nor a Victorian shrinking violet. My guess is she was bulky and strong. She quietly reaches out to pick up a stray tent peg. Then she gets a mallet. Then she strikes, crushes, shatters, pierces his temple. He dies (understatement?). But before he dies he sinks, falls, lays still, sinks between her feet and falls. Sisera's place of safety became his grave. Jael stands over him in triumph. God wants us to glory in the gruesome death of this general at the hands of a housewife. But do we? Aren't we a little embarrassed by all of this fuss? Did God really need to tell us twice that Jael killed Sisera with a mallet and a tent peg (Judges 4:21, 5:24-27)? Yes, we know Jael is blessed. But do we really accept our blood spattered heroine as an instrument in God's hand?

However, the song, given by the Spirit, does not end there. If it did we could perhaps we could handle it. But the song gets worse. It goes on to mock Sisera's grieving mother.

Out of the window she peered, the mother of Sisera wailed through the lattice: 'Why is his chariot so long in coming? Why tarry the hoofbeats of his chariots?' Her wisest princesses answer, indeed, she answers herself, 'Have they not found and divided the spoil?— A womb or two for every man; spoil of dyed materials for Sisera, spoil of dyed materials embroidered, two pieces of dyed work embroidered for the neck as spoil?' 

Sisera's mother wonders why her son is taking so long to return from the battle. She sits on the balcony watching the horizon for the dust of his chariot (Judges 4:3). "What keeps him?" she asks. We know. He has been nailed to the ground. His head was struck, crushed, shattered, and pierced. He is not coming home. Her maidens answer her concerns with words of encouragement. "Oh, don't worry," they say, "His victory has been so great that he needs days to divide the spoil. No doubt right now he is raping (a womb or two) various Israelite women. He is going to bring home riches beyond measure." But this is false hope and empty words. How long did she wait? When did this mother find out that Sisera was dead? When did she find out that he did not die heroically by an arrow or spear on the battlefield? A woman, an Israelite woman, killed him with tent peg and a mallet. God does not want us to feel sorry for Sisera's mother. We are not to grieve with her. He wants us to rejoice at her grief. He want us to sing a song mocking her.

The song ends with a cry for all of God's enemies to perish just like Sisera:

So may all your enemies perish [like Sisera], O LORD! But your friends be like the sun as he rises in his might. 

Sisera is not a one time event, a strange anomaly in the history of God's work. He is a model for all those who attack God's people and reject God. They will be judged. God's flaming sword will come down and wreak vengeance on those who do not trust Him (II Thess. 1:7-10). The Holy Spirit want us to pray for the enemies of God to be destroyed like Sisera.

In our age of ease, comfort, and tolerance it is easy to be embarrassed by God's Word, especially passages like this. We love Psalm 23, John 3:16 and Galatians 3:28, but our effeminate age is not so fond of passages like Exodus 15:3, II Kings 9:30-37, Mark 9:48, Revelation 2:16 and Judges 5:24-31. God is a God of vengeance and bloodshed. He is not all peace, love, hot chocolate, and marshmallows.  We want a soft God. We want a God who will never threaten us or anyone else. We want a God who does not get angry and kill people. We want a God who has been sanitized and sprayed with Lysol and whose instruments are clean, not covered in blood. We want a tame Lion who is safe, easy to talk about, and will not get us in trouble.

But that is not the God of the Bible. That is not the Jesus of the Bible either. The God of Scripture is the one who signed off on drowning millions of people, including women and children (Genesis 7:21-23).  God killed Saul (I Chron. 10:14).  God wanted a queen to be eaten by dogs and she was (I Kings 21:23 and II Kings 9:36). God cursed Israel with a siege and famine for her disobedience (II Kings 25:2-3). God killed a couple for lying about money and church members for corrupting of the Lord's Supper (Acts 5:10, I Cor. 11:30). God delivers people over to Satan (I Tim. 1:20). Jesus promises to come and kill a modern day Jezebel and her children (Revelation 2:22-23).  God created the lake of burning fire and Jesus will send people there.

God wanted his people to sing this song. He wants us to lift our voices in praise for the tent peg, the hammer, and the grieving mother. Moses loved this God. Joshua served this God. Deborah sang about this God. David delighted in this God. Isaiah saw this God. Paul preached this God. Jesus was the exact representation of this God (Hebrews 1:3). When we get done with Judges 5 what does God want from us? He wants us to worship Him, to glorify His great name, and to love Him more. Do we? Do we love, sing, delight in, and preach the God of Jael, the God who kills men with a tent peg and then writes a song about it?  Do we worship the God of Genesis 7, Judges 5, and Revelation 2? Or are we just embarrassed by Him?

Justice and Righteousness in Isaiah

Final paragraph updated at 1:30 pm on 12-8-15.

Isaiah, like many of the prophets, is bringing charges against Israel. Israel has gone back on her word. She promised faithfulness and now she has become like a harlot. She made vows, but she broke those vows. Isaiah's main charge against Israel is that she fails to uphold justice and righteousness. In Isaiah 1:21-23 he says this:

How the faithful city has become a whore, she who was full of justice! Righteousness lodged in her, but now murderers. Your silver has become dross, your best wine mixed with water. Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not bring justice to the fatherless, and the widow's cause does not come to them.

In Isaiah 5:7 he says this:

For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry! 

Here is a longer passage from Isaiah 59:1-14:

Behold, the LORD's hand is not shortened, that it cannot save, or his ear dull, that it cannot hear; but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear...The way of peace they do not know, and there is no justice in their paths; they have made their roads crooked; no one who treads on them knows peace. Therefore justice is far from us, and righteousness does not overtake us; we hope for light, and behold, darkness, and for brightness, but we walk in gloom...For our transgressions are multiplied before you, and our sins testify against us; for our transgressions are with us, and we know our iniquities: transgressing, and denying the LORD, and turning back from following our God, speaking oppression and revolt, conceiving and uttering from the heart lying words. Justice is turned back, and righteousness stands far away; for truth has stumbled in the public squares, and uprightness cannot enter. 

One of the promises seen throughout Isaiah is that God will send One who will establish justice and righteousness. The coming of Jesus means that justice and righteousness will now be found among his people. This begins in Isaiah 1:24-27 where the Lord says:

Therefore the Lord declares, the LORD of hosts, the Mighty One of Israel: "Ah, I will get relief from my enemies and avenge myself on my foes. I will turn my hand against you and will smelt away your dross as with lye and remove all your alloy. And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city." Zion shall be redeemed by justice, and those in her who repent, by righteousness. 

Psalm 119:13~Bible Shaped Speech

The psalmist has memorized God’s Word (Psalm 119:11) and he prays to God to teach him the word (Psalm 119:12). But he is not content with memorization and understanding. He must declare the law of God (Psalm 119:13).  One commentator thinks this refers to speaking to himself God's Word. Most commentators think this refers to telling others the judgments of God. Either way, the Word of God does not remain in his heart, but overflows into his speech.  Jesus says that our speech reveals our hearts (Matthew 15:18-19). God’s Word has filled up the psalmist’s heart. He has stockpiled God's Word.  So God’s Word is what comes out of his mouth.

The psalmist is not declaring his opinion or his idea, but the very words of God.  Our own thoughts are of little consequence. The question at the bottom of all questions is what does God think? That is why the declaration of God’s Word to those around us is essential.  Our words are to reflect God’s statutes. His interpretation of events, actions, emotions, and thoughts is to be our interpretation of them. Too often we see things through our eyes instead of through God’s Word. 

The world is often what shapes our words instead of God’s Word. The movies we watch and the songs we listen to mold our hearts so that we think and feel as the world does. If we find ourselves unable to converse easily about things like sin, salvation, redemption, Christ, the Church, grace, etc. then we should go back to verses 11-12 and begin internalizing God’s Word. If the language of the Bible is foreign to you then it has not taken root in your heart yet. 

But often we know God’s Word and still refuse to declare it.  We might refuse to declare God’s Word because we are cowards. We keep God’s Word in our hearts so no one will think the less of us or make fun of us. We want to be thought of as respectable and cool. Therefore we are quiet and God's Word is left at our desk and never brought into the workplace, the dining room, the living room, the park, or the family reunion. We might refuse to declare God’s Word because we do not want to look “holier than thou.” This is a legitimate problem. But God does not give us the option of being silent. We must learn to declare God’s Word without being pompous or proud. There are probably other reasons we do not talk about God’s Word as we ought to.

Our speech reflects our hearts. If God’s Word is not on our tongue then it might be because it is not in our hearts. Or it might be in there, but instead of glorying in it we are ashamed of it.

Other Posts on Psalm 119
Psalm 119:2-4
Psalm 119:7
Psalm 119:9
Psalm 119:11