All posts by Keith Plant

The Songs of Ascents: Psalm 127

Unless the Lord Builds the House

When I was growing up I was fascinated by ancient Egypt.  It all seemed so old to me.  So imagine my surprise, when reading about the Pharaoh Tutankhamen, I discovered that by the time he was on the throne the great pyramids at Giza would have been seen as objects of man’s folly.  Poets would have compose poetry pointing out the folly of the Pharaoh who had built them as he was practically forgotten and they had long since fallen into ruin!

When we come to Psalm 127 the subject of folly takes up the first part of the psalm.  The psalm is attributed to Solomon and if, as I believe, he was the author of Ecclesiastes the psalm has some parallels with its themes of wisdom and folly. The psalm is in two parts, the first deals with folly of leaving God out of one’s life, the second to the benefits of including him.

The folly of the situation is very apparent in the first verse.  ‘Unless the Lord builds the house, those who build it labour in vain. Unless the Lord watches over the city, the watchman stays awake in vain.’   What emerges in verse 2 is the waste of time and effort that is put into such a project as: ‘It is in vain that you rise up early and go late to rest, eating the bread of anxious toil.’  The picture is clear; if we leave the Lord out of our endeavours they will amount to nothing in the long run!  What Solomon is highlighting is the danger of putting our faith in things or activity, rather than involving the Lord in all we say and do!  When we had the local school children come to the church one of the questions they asked me was what was the most important part of the church?  I told them it was the pulpit because that’s where ‘the Word of God’ was read and taught.  But I added the proviso that it was only the most important part of the church if those things were done as if they weren’t then it might as well chop it up for firewood.  God would not be involved and anything said would be a waste of time and effort!

But now we come to the second part of the psalm which shows the blessing of having God involved.  At first it looks like the psalm goes off at a tangent with its emphasis on children! But the word: ‘house’ in verse 1 can be rendered ‘household’ in the Hebrew which provides us with a connection to verse 1.  Solomon highlights the difference of including the Lord at the end of verse 2 with the words: ‘for he (God) gives to his beloved sleep.’  It’s possible Solomon is putting his mark on the psalm here as in 2 Samuel 12:24 we read that the Lord named Solomon: ‘Jedidiah’ which means: ‘beloved of the Lord’.  But the key thing is this verse leads us into the second part of the psalm.  Children were seen as important in the Ancient Near East as they were their parent’s security, in the absence of social services, in their old age.  Hence they are used to illustrate blessing.  The phrase: ‘He shall not be put to shame when he speaks with his enemies in the gate’ possibly refers to a false accusation being made and the father being dragged before the Elders of the town at the town gate where all the business was done in those days.  He has the blessing of having children who would defend him in his old age.

Jesus’ hearers would have been reminded of this psalm when he preached the parable of the ‘Wise and Foolish Builders’ (Matthew 7:24-27).  The parable gives a simple comparison; we can either ignore Jesus’ words which would be like building a house on sand which will eventually fall down, or we can take his words to heart and have the security of a person who lives in a house built on a firm foundation.  That’s the security of trusting in the Lord and involving him in everything we say and do!

Would you like to hear a sermon on this Psalm? Unless the Lord Builds the House.

The Songs of Ascents: Psalm 126

Restore our Fortunes O Lord

Sometimes I wake up in the morning aware that I’ve been dreaming and knowing it was a dream where much has happened, even though I can’t remember it in detail.  When we look at Psalm 126 we get the impression that the Psalmist has experienced something very similar and he too would struggle to put everything into words as his feelings are far too profound.

Some have surmised that this is a psalm about the ending of the exile as in some versions verse 1 is rendered: ‘When the Lord brought back the captives to Zion’ (NIV).  However, the more literal translation is: ‘When the Lord restored the fortunes of Zion’.  The key thing is that this is a psalm about restoration which means it could be linked to the events of the books of Ezra or Nehemiah or the rebuilding of the temple in Haggai and Zechariah’s time.  One thing we can be sure of is that this is a psalm of unmitigated joy as the Psalmist struggles to find the right words and medium to express himself (v2).  He’s overjoyed because he’s someone who clearly doesn’t take God’s blessing for granted!  We need to note that times of extraordinary and miraculous blessing are not the norm for God’s people.  Yes, we see remarkable and miraculous happenings during the exodus and the conquest of the Promised Land.  But for a lot of that time things were pretty ordinary from day-to-day in Old Testament times.  It could be that the Psalmist troubled by the state of the nation has been praying for a revival, and now it’s here!

Now revival is happening among the Lord’s people others are noticing.  The second part of verse 2 notes that: ‘then they said among the nations “the LORD has done great things for them.”’  When I was studying ‘Revival and its Results’ at college it was interesting to read contemporary secular accounts of various revivals.  Very often they would try and explain it away, but they couldn’t ignore it and they certainly couldn’t pretend it wasn’t happening!  But the challenge here is also for God’s people to acknowledge that.  So in verse 3 the phrase at the end of verse 2 is now rendered as: ‘The LORD has done great things for us; we are glad.’  The Lord’s people also acknowledge the Lord’s great work!

But whatever the Lord’s people were involved in, and whatever blessing had already been given, it was very necessary for them to request blessing to continue the work of restoration, and this is what the Psalmist now does.  The Negeb was a dry and desolate place.  Yet it was prone to flash floods which would transform it.  The Psalmist now prays for the equivalent of that in blessing (v4)!  But verses 5-6 also show how realistic the Psalmist is.  He realises that any revival of God’s people’s fortunes must start with them.  The phrase: ‘those who sow in tears shall reap with shouts of joy!’ (v5) illustrate that repentance is often the way that the Lord starts to revive his people and indeed that is seen in their history.  Nehemiah’s great reforms started with a serious prayer of repentance (Nehemiah 1:6-8).  If the Lord is going to pour out greater measures of blessing by his Spirit, his people have to be ready for it!

It’s been said there’s three ingredients that are vital for revival to happen.  The first two are prayer and preaching, which is what we’d expect.  Perhaps it is the third that is a greater challenge for the church today, and that is the purity of God’s people!  As there is more and more of a tendency towards easy-believeism in the church today, this is the area that believers need to be challenged on if we are to stand any chance of seeing the extraordinary work of revival in our church and nation today!

Would you like to hear a sermon on this Psalm? New Years Sermon: Restore our Fortunes O Lord!

 

O Lord, do not Delay! Psalm 70.

Background to the Psalm:

The psalm is attributed to David and is a ‘Memorial Offering’ which means: ‘to bring to mind’.  It is virtually a retread of Psalm 40:13-17, the major difference being the substitution of God (Elohim) for LORD (Yahweh) in some parts of the psalm.  David may have remodelled this psalm, which may have originally been written when hiding from Saul, when he was fleeing from Absalom.  This theory is given some credence by David’s treatment of verse 13 from Psalm 40 which implies complete destruction of his enemies with the phrase: ‘Be pleased’, yet here in verse 3 illustrates restraint with the words: ‘turn back’ as David does not wish for the destruction of his own son!  Max Anders feels this psalm illustrates: ‘The best prayers are often the shortest prayers, quick distress calls offered to God in the heat of the crisis.  Without time for formality or structure these pleas are desperate cries for God to intervene quickly.’[1]

The Structure of the Psalm:

  • David’s cries to God to save him completely and deliver him quickly (v1).
  • David is concerned the godless should be exposed, disorientated and then defeated and that the godly would be enthused (vs2-4).
  • David has confidence not in himself, but only in God (v5).

Some obviations on the text (all quotations ESV):

The tone of the psalm is established in verse 1 with the phrase: ‘Make haste, O God, to deliver me!  O Lord, make haste to help me!’  There’s little doubt David is praying with urgency because the situation is desperate.  The language David uses here invokes both God’s title ‘Elohim’ (Creator God) and Yahweh (Lord God Almighty – the Covenant name for God). This illustrates David’s total confidence in God as there’s nothing outside God’s influence.  Secondly, he’s the God who made a Covenant with his people.  In other words, he’s the God who keeps his promises, which is important as he has made promises to David at various times in his life and kingship.

Having made this request David couples his prayer with God’s cause.  There are people seeking his life, so he prays their cause will come to nothing.  David’s request is because these people are seeking to inhibit and mock the Lords cause.  As the ‘Lord’s Anointed’ an attack on him is as good as an attack on God!  The last part of verse 3 is reminiscent of those who passed by when Jesus was dying on the cross (Mark 15:29).  That reinforces that this is opposition to God and his plans.  Verse 3-4 illustrate that David feels: ‘the pure worship of God was being affected by this rebellion’[2]  He longs for true joyful worship to be restored, rather than believers developing the kind of mindset Elijah had when fleeing from Jezebel (1 Kings 19:10), as when things are going against the Lord’s people it’s very easy to develop an inaccurate and negative mindset!  Charles Spurgeon remarks in the light of this: ‘The doxology “Let’ the Lord’s name be magnified,” is infinitely more manly and ennobling than the dogs bark of “Aha aha.”’[3]

The psalm concludes with a contrast.  David maybe: ‘poor and needy’ (v5) needing instant intervention,  but he invokes the name ‘Yahweh’ again as he knows God can deliver even in this desperate situation.  Martin Luther summarise the psalm in this way: ‘This prayer is a shield, thunderbolt and defence against every attack of fear, presumption (and) lukewarmness … which are especially dominant today.’[4]

[1]  Max Anders, Holman Old Testament Commentary, Psalms 1-75 (Broadman and Holman Publishers, Nashville, 2003) 348.
[2] Eric lane, Psalms 1-89, The Lord Saves (Christian Focus Publications Ltd, Fearn, 2006) 310.
[3] Charles Spurgeon, The Treasury of David, Volume 3, Psalms 53-78 (Evangelical Press, Welwyn, 1977) 290.
[4] Martin Luther, First Lectures on the Psalms: 1, Psalms 1-75, Volume 10 in Luther’s Works, edited Hilton C.  Oswald (St. Louis, Concordia, 1974) 391.

The Songs of Ascents: Psalm 125.

The Lord Surrounds His People

In the first film of the ‘Lord’s of the Rings’ trilogy, ‘The Fellowship of the Ring’ the scene is brilliantly set.  By using a voiceover and showing us images of the Shire (the place where the early part of the story takes place) Peter Jackson, the director and one of the writers, sums up everything we need to know in one line.  “Time moves slowly in the Shire, if it moves at all.” In this way, he quickly sets a scene of permanence and security which the book takes many pages to do.

In the same way the Psalmist achieves the same atmosphere in the first part of this psalm.  ‘Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides for ever. As the mountains surround Jerusalem, so the Lord surrounds his people, from this time forth and for evermore’ (vs1-2).  One can imagine the faithful Pilgrims looking at the mountain Jerusalem was built on and thinking of the LORD’S (‘Yahweh’, God’s Covenant name) promises to his people.  Apparently, the mountains surrounding Jerusalem hid the city.  So the picture is one of protection and security and reminds us of the blessings in the covenant (Deuteronomy 28:1-14) which were promised to the Lord’s people if they were faithful.

Yet verse 3 strikes an ominous note.  ‘For the sceptre of wickedness shall not rest on the land allotted to the righteous, least the righteous stretch out their hands to do wrong.’  The Lord may be good to his people, but his people have to be vigilant!  It’s possible this Psalm was written at the time of Nehemiah’s reforms.  He faced opposition from without (Nehemiah 4) but also from within.  Some Israelites were oppressing their fellow countrymen by lending money and charging impossibly high interest so the work of rebuilding the city’s walls was being hindered (Nehemiah 5).  Even when the work was completed and the people had been instructed in God’s law and his covenant, after being away, Nehemiah came back to find that God’s law was being broken and the covenant ignored by some of the people (Nehemiah 13:4-31)!

I can’t remember the number of times people have said to me: “that used to be such a good Bible teaching church 20 years ago!”  So what’s happened?  Did a bunch of heretics suddenly take over its leadership overnight?  Of course not!  If that happened the faithful would notice!  Rather, the teaching of the gospel had been slowly eroded, until one morning the faithful woke up and realise they’re part of a church where the gospel has been lost!  The sad thing is: ‘the righteous’ end up being part of a corrupted church!  So the Psalmist, being a realist, calls on the Lord’s people to be vigilant and guard the truth.  The most chilling words in the New Testament are found in 1 Corinthians 10:1-6.  Here Paul reminds the Corinthian church of the immense blessing that the Israelites experience during the exodus, yet concludes: Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness’ (1 Corinthians 10:5 NIV) as a warning to a proud church!

But the Psalmist takes nothing for granted.  The blessings of the first part at Deuteronomy 28 are followed by a series of curses (vs15-68) warning the people what will happen if they fail to keep their part of the covenant!  So the Psalmist prays for, and doesn’t take for granted, the Lord’s blessing to the faithful.  He prays for protection from those who would try to infiltrate the Lord’s people with bad ideas and he prays for peace (vs4-5).   As God’s people had to then, the church today must guard against false teaching.  Maybe we’ve been privileged with good gospel teaching over the years.  If so, let’s thank the Lord and be humble enough to ask for his continual protection!

Like to hear a sermon on this Psalm? The Lord Surrounds His People!

The Songs of Ascents: Psalm 124

Our Help is Found in the Name of the Lord

 

The phrase: “it could have been so much worse” is one that suggests that by some stroke of luck things have turned out much better than they should have done.  But there’s a real   sense in this psalm that David is saying: “it should have been so much worse”.  The difference being, luck was not involved, but God was, and that made the difference!

A possible translation for the phrase ‘Songs of Ascents’ is ‘marching song’ which fits very well with the military theme of this psalm.  It may have been sung with the call and repeat theme we often see in military films featuring American soldiers and their sergeant.  The psalm has two themes and the first is relief.  It’s likely this was written during the early part of David’s reign.  He’s now the undisputed King of Israel, but when Israel’s old enemy the Philistines heard about it they: ‘went out to search for David.  But David heard of it and went down to the stronghold’ (2 Samuel 5:17).  This was a major threat to the nation and David had to retreat!  So there’s a real sense of relief that God has acted in the way he has.  But there is also a theme of praise because God has acted to redeem his people, and proved faithful in an impossible situation.

But what can a psalm like this teach us today in the difficulties we face?  I believe there are three things.  Firstly, David throws down a challenge to the people; will they acknowledge the Lord’s intervention?  The phrase: ‘when people rose up against us’ (v2) suggests a surprise attack!  So the situation was desperate and the people have to acknowledge that if they are to understand the nature of the Lord’s intervention.  Despite David’s undoubted charisma and military expertise he wants them to look to the Lord, not to him!  That’s important for believer’s to do when they see answers to their prayers; otherwise we can get a very unrealistic view of our own abilities!

Secondly, the believer has to acknowledge the desperate nature of certain situations!  In verse 4 the picture David uses is of the flash floods which were common in the desert regions around Israel and could be devastating.  David was never going to be ‘Man of the Year’ in Philistine’s eyes and this verse makes it very clear the Philistines only had one thing in mind, the annihilation of David and Israel!  Yet the outcome was very different.  The language of 2 Samuel 5:20 suggests that the Lord’s intervention was, either literally or metaphorically, like the Philistine army being swept away by a flood!  David was in a defendable position, but defendable positions can be besieged and sooner or later he was going to have to come out and fight.  So he enquired of the Lord (2 Samuel 5:19).  It was such a desperate situation that only the Lord could turn it around.  When we face issues that seem too big and difficult we need to acknowledge that.

Finally, the believer needs to acknowledge that the Lord is faithful.  I can’t help thinking that David, as he invokes God’s covenant name (Yahweh), is thinking of Deuteronomy 28:7.  ‘The Lord will cause your enemies who rise up against you to be defeated before you.  They shall come out against you one way and flee before you in seven ways.’  I suspect he was also thinking of Deuteronomy 20:4: ‘the Lord your God is he who goes with you to fight for you against your enemies, to give you the victory.’   The point was even if David and Israel were facing the most desperate situation, and verses 6-7 certainly imply that, the Lord would remember his promises to them and to David!  This is why reading the Bible each day is so important.  It’s not about gaining great theological head knowledge, but knowing, in our heart, that God is faithful and we can entrust difficult times to him.  Then we can join with David and say that it’s the Lord who makes a difference and put our confidence in him! 

Like to hear a sermon on this Psalm? Our Help is Found in the Name of the Lord.

What’s the Real Issue with Hell? Part 2: How are we to Understand Jesus’ Teaching on Hell?

As we noted last month, almost all the Biblical teaching on Hell comes from the lips of Jesus! This being the case, we need to take what is said very seriously.  But what exactly did Jesus teach, and how are we to understand it?  Is it to be taken literally or metaphorically?

Jesus gives several descriptions of Hell. On several occasions he refers to “unquenchable fire” Matthew 5:22 and Mark 5:48 being two examples.  The Mark 5:48 reference also notes it as being a place: “where their worm does not die and the fire is not quenched” which gives rise to the notion of it being a place of eternal punishment.  This fits well with the description of: “eternal fire” as mentioned in Matthew 25:41 when Jesus is teaching the ‘Parable of the Sheep and the Goats (or preview as I prefer to call it).  Yet, on the other hand, Jesus, in the ‘Parable of the Net’, refers to fire once again, but adds that: “there will be weeping and gnashing of teeth.” (Matthew 13:50).  To complicate matters further in Matthew 25:30 in the ‘Parable of the Talents’ although hell is not mentioned it’s clearly inferred with the wicked and lazy servant being cast out: “into the outer darkness” where once again: “there will be weeping and gnashing of teeth.”

But these descriptions present us with a problem if we take them literally. A few years ago I was reading a book by a notable Christian writer which treated each bit of Jesus’ teaching on Hell this way.  This led to a problem as about halfway through the book I was scratching my head and thinking the author was contradicting himself with the conclusions he drew!  For a start, fire and darkness don’t sit well together.  So presumably this means that we must take Jesus’ teaching as metaphorical and therefore symbolic!  This approach is made even more feasible when we realise that many of the references to hell from the lips of Jesus could actually be translated ‘Gehenna’. This was a literal place in the valley of Hinnon, and when Jesus mentioned it those listening would have had a reaction of sheer horror!  It was an accursed place due to its unsavoury history of idolatry and, if that wasn’t bad enough, a place where in the past child sacrifice had taken place (Jeremiah 7:31 and 19:2-6)!  In Jesus’ day it was used as a rubbish dump where fire was continually burning and the bodies of condemned criminals were left to rot!  Perhaps it’s this picture that best helps us understand Jesus teaching on the subject. No good Jew would want to go near the place due to its unsavoury history, general unpleasantness and the fact that you would be incredibly ceremonially unclean (hence you would excluded from worship) if you went anywhere near it.  Could the picture be any clearer, this was not a place where anyone would want to visit or stay, it was a place you avoid at all costs and would want to get as far away from as possible!

As Jesus uses this combination of symbols rather than literal descriptions this leads us to conclude that the reality must be far worse and more indescribably horrific than we can imagine!  This is a place where any of God’s goodness is null and void because of its unholy and unclean nature!  But the reasoning is simple, this is a place to be avoided at all cost and hence Jesus is warning people to turn from their rebellion, which the Bible calls sin, turn to him and repent!  It’s now up to us to heed this merciful and gracious warning!

To be continued……..

Feel free to listen to this sermon which includes the ‘Parable of the Net’: More Parables and a Prophet without Honour! Matthew 13:44-58.

The Songs of Ascents: Psalm 123.

Our Help is in the Name of the Lord.

Psalm 123 was obviously written during a time of trouble for Israel.  But what was the cause of this trouble?  Some have surmised the Psalm was written during the Assyrian King Sennacherib’s threat against Jerusalem in the reign of King Hezekiah (see Isaiah chapter 36- 37).  Others feel that it may have been written during Nehemiah’s rebuilding of the walls of Jerusalem’s when he and the people were constantly under threat.  In the end, the time doesn’t particularly matter.  The key thing is that God’s people are under threat are now being ridiculed for their apparent weakness.

My wife Tracy and I love the old ‘film noir’ pictures.  I recall one in particular called ‘Key Largo’ where  Edward G. Robinson plays a notorious gangster who holds guests, the proprietor and his daughter hostage at a hotel on Key Largo.  One is the guests is played Humphrey Bogart.  So the scene is set, we have a hero and a villain and it is just a case of when Humphrey Bogart’s character will act.  That’s very much the case in this psalm.  The Psalmist see’s that God’s people are under threat, but he never doubts that the Lord will act at some point!

In verse 1 the Psalmist looks to the Lord: ‘To you I lift up my eyes, O you who are enthroned in the heavens!’  This conveys two things, firstly the Psalmist is giving God his rightful place, and secondly he’s expecting the Lord to intervene.  This is given added emphasis in verse 2 where he uses the illustration: ‘as the eyes of servants look to the hand of their master, as the eyes of a maidservant to the hand of her mistress, so our eyes look to the Lord our God, till he has mercy upon us.’  In the Ancient Near East hand gestures were important in the relationship between a servant and their master as they were used for summoning the servant for service.  So this illustrates the writer is expectant and alert to the fact that God will act.  He doesn’t know when or how, but he expects it and is watching for it as he’s also expecting to play a part in the Lord’s solution to the problem.  But the illustration of the master – servant / maid – mistress relationship also illustrates his complete dependence on the Lord.  In the last part of verse 2 the writer uses the term: ‘LORD’ which in the original Hebrew text is rendered ‘Yahweh’, the covenant name of God.  And that’s significant as the covenant was made up of God’s promises to Israel, all of which he had kept!  So it illustrates the Psalmist’s supreme confidence, he expects God to answer his prayer!

But the Psalmist does more than just expect God to act.  He requests mercy from the Lord in the face of all the contempt and ridicule that he and others are facing.  I think it’s harder to face ridicule of the Gospel message rather than objections and opposition.  If someone objects to something you say, you can at least reason with them.  But when people just want to make stupid jokes about something that’s precious to you, that’s harder to deal with as it’s far more hurtful!  So the Psalmist is doing the wisest the thing he can, he petitions the Lord in prayer. We could make the mistake of thinking that the psalm ends on a negative note.  After all, the problem is not resolved as we have no indication that the Lord has answered his prayer.  But if we take that approach I believe we’ve missed something very important.  In effect, the writer of the psalm has bypassed the problem.  He has gone over the heads of those who taunt God’s people and appealed to one far greater than the most powerful of enemies as he is: ‘enthroned in the heavens!’ (v1).  The Psalmist looks to the Lord, focusing on him and expecting to be part of the action that he will take.  This is the attitude we to need to adopt in the face of opposition if we are to be effective in our service to the Lord in an age of ridiculed and cynicism!

Would you like to listen to a sermon on this Psalm? Our Help is Found in the Name of the Lord.

What’s the Real Issue with Hell? Part 1.

With the recent comments of the Australian International rugby player Israel Folau the subject of Hell has had more attention in a few days than it has had in years!  But perhaps that’s not surprising as the subject of Hell has become less and less preached on in the church.  Let’s face it, it’s seen as one of the embarrassments in the Bible.  Just the mention of ‘Hellfire Preaching’ conjures up the picture of some demented, Jabbering, lunatic in a dog collar and dingy clerical robes.  Surely such a subject belongs to a less enlightened age.  Far better to focus on the love of God rather than a subject no-one wants to hear about!  But over the next few months we’ll be taking a look at what the Bible teaches about Hell and why it’s essential that we understand the doctrine of ‘Eternal Punishment’.

God doesn’t want to punish anyone!

The caricature of the ‘God of the Old Testament’ is one of a vengeful God dishing out punishments left, right and centre.  But is that a true reflection?  In the middle of Ezekiel, a book that has a fair amount to say about judgement, the Lord makes this statement: ‘Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel?  For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live’ (Ezekiel 18: 31-32)   This is about as far as we can get from the caricature of a vengeful God.  This is a God who relents in sending calamity upon people unless absolutely necessary!  Jonah, probably the most reluctant prophet in history, points out:  “I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster” (Jonah 4:20) when the Lord spares the people of Nineveh after their repentance.  This sentiment is carried into the New Testament.  Peter, in his second letter, points out: ‘The Lord is not slow to fulfil his promise as some count slowness, but is patient towards you, not wishing that any should perish, but that all should reach repentance.’ (2 Peter 3:9).  The picture is clear, God will judge, and punish where necessary, but only if people won’t repent!

What about Jesus?

There’s been a tendency, in some parts of the church, to present Jesus as some kind of messianic ‘Flower Child’, a divine ‘Hippy’ as it were, preaching peace and love to each and all!  The problem is that doesn’t really square up with the first words out of Jesus’ mouth in Mark’s Gospel.   ‘Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel”’ (Mark 1:15-16).  The implication is clear; the gospel is good news, but only to those who repent!  This brings us face to face with the overlooked fact that Jesus taught more about Hell than he did Heaven and almost all the teaching we have on the subject comes from his lips!  Now, if that’s the case, we must take his teaching on the subject very seriously!  At the end of a series of parables found in Matthew 25 Jesus contrasts the fate of believers and unbelievers.  In the parable (as it’s called, preview is a better description) of the ‘Sheep and Goats’ after welcoming believers into the kingdom he addresses the unbelievers.  “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41).  The passage ends on a sombre note: “And these will go away into eternal punishment, but the righteous into eternal life” (Matthew 25:46).

In conclusion.

Jesus had much more to say about Hell which we’ll look at next month, but the theme of his teaching is very clear and fits with the picture of God’s reluctance to punish.  In Mark 9:43 Jesus uses a form of Jewish teaching which used extreme metaphorical examples to make its point.  ‘And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire.  The point is clear, Hell is to be avoided at all costs!  The consistency of the Lord urging his people to turn from their sins and repent in the Old Testament coupled with Jesus’ consistent message of repentance in the New illustrates this.  None of us are deserving of God’s mercy yet: ‘For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God’ (2 Corinthians 5:21).  In other words, Jesus, through his death on the cross, took our punishment and the justice of God was satisfied.  As such, the teaching of eternal punishment is part of scripture and needs to be taught alongside the call to repent and experiencing the wonderful mercy and grace which the Lord freely offers!  Just think about it, otherwise, what have we been saved from?

To be continued….

Feel free to listen to this sermon on the subject of the Final Judgement from Matthew 25:31-46: Be Real!

Joshua 14:6-15: Caleb, Holding out for a Blessing

My mother had severe dementia for the last years of her life.  But that didn’t mean that she couldn’t enjoy life.  Indeed there were certain things which she enjoyed greatly because her long-term memory was not badly affected.  One of these was the TV programme ‘Dad’s Army’ so we bought her the DVD box set.  There was much to keep mum giggling, but one character in particular could be guaranteed to reduce us all too helpless laughter and that was Lance Corporal Jones.  The reason was simple, although his spirit was obviously willing, as he gave his trademark cry of “fix bayonets” or “there’s no substitute for the cold steel,” you got the impression that at his age he was hardly up to it physically or maybe even mentally for the job in hand!  When we come to this passage which concerns Caleb there’s a danger of forming a similar picture!  Caleb is not a young man, he’s 85 years old and he is going on about still being as strong as he was 45 years ago!  It does sound a bit like the Corporal Jones syndrome in that it could be construed as being unrealistic about one’s capability! But let’s take a closer look and we will find that Caleb’s enthusiasm and faith was founded on more dependable things than just his own zeal and strength!

The background to this passage are the events of Numbers chapters 13-14.  Moses sends out men from each of the 12 tribes to spy out the Promised Land with Caleb and Joshua among them.  The initial report from the spies is encouraging, the land (metaphorically at least): “flows with milk and honey” (Numbers 13:27).  But, on the other hand the people of the land: “are strong, and the cities are fortified and very large” (Numbers 13:28).  But this doesn’t bother Caleb as he is convinced that Israel can take the land.  However, the spies who had sprinkled their report with negativity, are only just getting going in presenting an extremely pessimistic view.  After giving a list of the tribes that inhabit the land they embroider their report with extreme negativity.  It’s not just that the people of the land were strong it’s that they had actually seen: ‘the descendants of Anak’ -‘the Nephilim’ in the land (in Deuteronomy 1:28, which is in all likelihood is a reference to these people, some texts translate the part of the verse refers to the stature of these people as ‘giant’)[1] who made them look and feel the size of grasshoppers.  The ‘Nephilim’ also had another to dimension to their character as the word has elements which can be translated as: ‘to fall’ whether this means they were of a fallen nature (or as we might say practically evil and nasty) or that people just fell literally in terror before them is debatable.  What does seem to be inferred in the text of Genesis 6:4 where they are first mentioned, is that they asserted themselves: ‘unlawfully and without measure.’[2]  They would have seemed to the Israelites to be their worst nightmare, an enemy that was large, warlike, brutal and unreasoning. The report was guaranteed to make the spirits of the people hit rock bottom. Yet Caleb risks the possibility of being stoned, along with Joshua, Moses and Aaron, and insists to the people, that: “the land which we passed through to spy it out is an exceedingly good land. If the Lord delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey” (Numbers 14:7-8).  So let’s fast forward 45 years and find out the basis for Caleb supreme confidence when he approaches Joshua at Gilgal.  I think there are three reasons.

Firstly, Caleb followed the Lord exclusively.  We have already noted he was not swayed by the argument of the majority.  Back in Numbers chapter 14 the Lord commends Caleb for having: “a different spirit” and following him “fully” (Numbers 14:24) and: ‘wholly’ (v8).  For this reason Caleb’s judgement was not compromised.  If the Lord had promised them the land, then he would deliver on his promise, and for Caleb it was as simple as that!  This is the stand we desperately need to make today, because we are constantly being challenged by the world around us.  I remember hearing a prominent Church leader say it was a shame that the Church had failed to adopt a new stance and pass certain legislation because it showed the Church was: “out of step with the world.”  Yet Caleb was prepared to be out of step with the majority because in that way he would be obeying God rather than following the crowd!  We should be more alarmed when the world shows approval of new ideas that are being implemented in the Church!  Caleb could do this because he understood the Lord’s nature.  In Numbers 14:24 the Lord has promised that Caleb would survive to see the land and have his descendants inherit it, after all Moses had said as much in relation to what the Lord had promised (vs9-10).  It was quite simple the Lord had said it, so Caleb believed it and he acted as if he did!  I don’t quite know what’s behind this statement: “I am still as strong today as I was in the day Moses sent me; my strength now is as my strength was then, for war and for going and coming” that we find in verse 11.  Had Caleb been keeping himself fit and strong in preparation for the invasion of the land?  I don’t know, but Caleb believes the Lord has kept him alive in the light of his promise, concerning him, which was made to Moses.  So here we see the inner workings of Caleb’s mind and his spiritual outlook.  If he was continuing to hit the ‘gym’ (or the ancient Israelite equivalent) and could still bench at 85 what he could bench at 40 it was in the light of the Lord delivering on his promise.[3]

This brings us to the next reason; Caleb understood the nature of the Lord’s promises. The Lord, as we have seen, had made a promise through Moses.  But the interesting thing is that Caleb seems to set no conditions on how and when those promise would be fulfilled.  He must have expected after Israel’s rebellion, which we can read about in Numbers 14, that the promise made to him wasn’t likely to be fulfilled any time soon.  But I doubt even he had expected to wait another 38 years!  But whatever his expectations were, he does not refer to that time.  At this point in the book of Joshua we are in the second phase of the invasion of the Promised Land.  Victories had been won, but it seems the peoples of the land were regrouping and still putting up a resistance.  The second part of the campaign had been hard graft as we read in 11:18 that: ‘Joshua made war for a long time with all those kings.’ The point is the Lord had promised he would deliver the land to them and there were good reasons to do it slowly (Exodus 23:29-30 and Deuteronomy 7:22).  His method, as we can see from the campaign, varied from miraculous acts that aided the Israelites to just plain ordinary warfare.  So I suspect that Caleb realise that time was not the issue as far as the Lord was concerned.  So he’s been patient and never brings up the fact that it was not his or Joshua’s fault that the promises made to him had been so long delayed.  No, for Caleb the promise, and now its fulfilment, was enough.  What a contrast to the ‘Wealth, Health and Prosperity Gospel’ with its “you can have it all and have it now” attitude!  What an encouragement to faithful Churches working away diligently, staying true to the Gospel yet seeing very little growth or those involved in long-term prayer and witness for an unbelieving family member. Caleb had to wait but now he was on the eve of seeing the Lord’s promise being fulfilled.

Yet verse 11 makes it clear that Caleb does not expect this promise to be served up on a plate for him.  He, at the age of 85, is ready to go and fight for it and be the means by which the Lord’s promise is fulfilled.  He’s been waiting, but now he is ready to go to work.  But how could he say this at the age of 85 even if he was in good shape?  Quite simply with the Lord’s help as that’s the motivation for Caleb’s zeal and faith for the task ahead.  But the Lord’s help has an interesting dimension as Caleb clearly believes the Lord will equip him for the task ahead by giving him the ability.  No doubt this links with Caleb’s faith which although considerable was reasonable.  He had witnessed God at work at various times during the campaign when the Israelites faced greater and superior forces.  But here the help is of a more personal nature.  A. W Pink puts it particularly well: ‘God does nothing by halves: when he appoints a man for any particular work, he also equips the worker and furnishes him with everything needful.’[4]  That is the only reason that Caleb could speak confidently and my word he’s confident!  John Currid puts it rather colourfully: ‘Caleb although eighty five years old, is like a dog straining at the leash!’[5]  It is not he has ‘God-given ability’ as we often think of it when we really mean a person is naturally gifted, but that God will give him the ability needed for such a task.

Thirdly and lastly, in the light of the Lord’s promise and his equipping Caleb for the task, Caleb realised he was thoroughly dependent on the Lord.  The task was huge and Caleb knew it.  The odds of Israel driving out the nations living in the Promised Land seemed impossible, but Caleb was looking at it with the eyes of faith and that’s what made the difference.  Dale Ralph Davis recounts a story that he’d read in the ‘Presbyterian Journal’ some years ago.  ‘An American shoe company sent a salesman to a foreign country.  He had hardly arrived before he cabled for money to come home.  His reason: “nobody over here wears shoes.”  The company brought him back and sent another salesman over.  Soon he cabled: “Send me all the shoes you can manufacture.  The market is absolutely unlimited. No one here has shoes.”’[6]  The moral is simple, the eyes that lack faith see difficulties and very quickly get discouraged, but the eyes of faith see an opportunity!  How much more should that be the case for Christians for the simple reason that the Lord is involved?  The result of Caleb’s attitude and faith is that the Lord really did enable him to go up against those who very possibly were physically giants and defeat them.  In the next chapter we read that: ‘According to the commandment of the Lord to Joshua, he gave to Caleb son of Jephunneh a portion among the people of Judah, Kiriaharba, that is Hebron’(15:13).  In the next verse we read: ‘And Caleb drove out from there the three sons of Anak, Sheshai, Ahiman and Talmai, the descendants of Anak’ (15:14).  There’s no doubt that the Lord made good on his promise.  The chapter ends with Joshua blessing Caleb and giving him Hebron as his inheritance (vs13-14).  We are informed that Hebron was a name change as formerly it was called: ‘Kiriath-arba ’after Arba, who was the greatest men among the Anakites’ (v15).  The point is simple and that is the land was truly Caleb’s and Israel’s.  The Lord had delivered where his promise was concerned just as Caleb had trusted him to do, despite the many years of waiting.

This story is particularly refreshing to us as Christians today.  Some areas of the Church have fallen prey to the ‘I want it all and I want it now!’ a philosophy which, if we make the mistake of teaching it will build false expectations.  So what can we learn from the example of Caleb’s faith and realism?

Firstly, our timetable is not God’s.  Put simply God is not governed by what we want and when we want it!  The apostle Peter in his second letter reminds Christians who are being mocked about their belief that Christ will come again: ‘that with the Lord one day is as a thousand years, and a thousand years as one day’ (2 Peter 3:8 undoubtedly inspired by Psalm 90:4).  However, he reminds them that they are to live: ‘lives of holiness and godliness, waiting for and hastening the coming day of God’ (2 Peter 3:11-12).  His point is a simple one, God has promised it, it will happen, but it is not for us to reason when and how, we are just called to be faithful, something that Caleb clearly understood.

Secondly, through the many years of wandering in the wilderness Caleb had lived in the light of the promise given to him and had followed the Lord wholeheartedly.  In other words he lived a holy and godly life.  Caleb got on with the business of serving the Lord rather than being distracted.  Both these points are important to us as Christians and Churches today.  We should seek to be faithful and focus on marching to God’s tune, not the worlds.  The Israelites didn’t have to adopt the tactics or the style of the Anakim or even become like the Anakim to beat them, they just had to serve the Lord and Caleb is held up as an example of this![7]  The church is not to adopt the culture of the world in order to try and win the world for Christ, it will not work!  No, it’s called to be faithful to the Gospel and to promises of the Gospel and that is all that it is called to do!  The Bible gives us all we need to know when it comes to living godly lives and seeking to reach the lost with the good news of the Gospel.  The ministry of the word and the spirit can change the most stubborn heart.  Paul when writing to the Corinthian Church outlines that the gospel message is not popular.  He reminds his readers that Satan aims to keep people blind to the glory and message of the Gospel (2 Corinthians 4:4).  It just goes to show nothing has changed; evangelism was just as hard in Paul’s day as it is today.  But, and this is one incredible ‘but’: ‘God, who said “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ’ (2 Corinthians 4:6).  Satan the enemy may be strong, but God is stronger!  The term that Paul uses is the language of creation, but here it is re-creation the re-making anew the human heart!  Satan may have owned the old one, but God remakes it giving it a love for him and his ways that never existed because formerly it was at war with him.  Whatever the Lord’s timing is where we as individuals or as a Church are concerned we should remember this.  God takes a situation that looks impossible and wins the day for his people.  Listen again to the apostle Paul when he describes the victory that has been achieved through the cross.  ‘And you, who were dead in your trespasses and uncircumcision of your flesh.  God had made alive together with him, having forgiven us all our trespasses, by cancelling the record of debt that stood against us with its legal demands.  This he set aside, nailing it to the cross.  He disarmed the rulers and authorities and put them to shame, by triumphing over them in him.’(Colossians 2:13-15).  Paul’s readers would have understood this picture instantly, here’s the spectacle of a Roman General returning in triumph and parading his captives so that all can see the extent of his victory.  More and more I am come across Christians and churches that are not living as triumphant people, but how can that be so when we serve a God who does the impossible in taking the spiritually dead are making them alive!  Caleb at the age of 85 went up against those who were considered giants and thoroughly defeated them because the Lord was with him and the Lord enabled him!

Finally it’s not for us to surmise how the Lord may act. The first part of the campaign he acted through miracles the second part it was a case of hard soldiering which resulted in gradual conquest.  It’s often the same today.  God can bring about miraculous blessings by his Holy Spirit when a church sees a good number of conversions over a short period of time because nothing impossible for him.  But often it’s a case of steady grafting for the Gospel, nothing more than continual witnessing and faithfulness to God and his word!  But if the Lord’s with us, we may not know when, or how and we stay faithful to him and his word we will see his blessing.  Let’s pray we learn from Caleb’s faith and even when we go through tough times, we too will have faith and will hold out for a blessing!

Want to listen to a sermon on this passage?  Caleb, Holding on for a Blessing.

[1] J.D. Douglas, editor, The Illustrated Bible Dictionary, Part 1, Aaron to Golan, (Leicester, Inter-Varsity Press, 1980) 48.
[2] John Calvin, Genesis, Geneva Series of Commentaries, (Edinburgh, The Banner of Truth Trust, 1965),   244.
[3] “What can you bench?” is a question that is often asked around gyms and refers to the bench press exercise for chest, which is seen as an indication of one’s overall strength.
[4] Arthur W. Pink, Gleanings in Joshua, (Chicago, The Moody Bible Institute, 1964), 352.
[5] John D. Currid, Strong and Courageous, Joshua simply explained, (Darlington, Evangelical Press, 2011), 178.
[6]Dale Ralph Davis, Joshua, No Falling Words, (Fearn, Christian Focus Publications, 2003), 120.
[7] Peter Masters, Joshua’s Conquest, was it moral? And what does it say to us today? (London, The Wakeman Trust, 2005), 84.

The Songs of Ascents: Psalm 122.

Let Us Go to the House of the Lord.

The fifteen psalms that make up the ‘Songs of Ascents’ seemed to illustrate various stages of the pilgrimages to the various festivals in Jerusalem.  When we get to Psalm 122 it’s clearly about the arrival in Jerusalem.  The first two verses illustrate that the Psalmist, David, is thrilled at the idea of going up to the house of the Lord, which at that time was the tabernacle.  The phrase: ‘let us go to the house of the Lord!’ indicates fellowship with the others on the journey as well as in worship.  But this zeal does not abate once the journey is over as he’s just as the zealous when he gets there.  So this is not just a psalm about good intentions, but rather about seeing them through and maintaining the zeal when the journey is over and it comes to worship!

Verses 3-5 illustrates that Jerusalem was a wonderful place, a really great city and meeting place where the tribes gather to worship at the house of the Lord.  But that wasn’t always the case as in the past, when David conquered it (2 Samuel 5:6-9) it was probably just a collection of houses in a strategic situation rather than the capital that David transformed it into.  This was the city that he’d used to unify Israel not just as a nation but also in worship!  And that is illustrated by the use of the covenant name of God, Yahweh (LORD) in verse 4.  They worshiped God because of who he is.  The covenant existed purely because of God’s initiative when he’d rescued them when they were slaves in Egypt.  Therefore, it illustrated his character.  The word: ‘judgement’ in verse 5 can be rendered ‘justice’ in the Hebrew.  So he was a God who they could always depend on to do right!  So Jerusalem symbolised unity amongst God’s people and spiritual reform!

But David takes nothing for granted, just because things are OK now doesn’t mean they always will be.  So he urges his fellow countrymen to: ‘Pray for the peace of Jerusalem’ (v6).  His prayer is simple, that peace and security would continue.  Archbishop Thomas Cranmer who wrote the ‘Book of Common Prayer’ and what became the ‘Thirty Nine articles of the Church of England’ was a major figure during the Reformation in England.  But what isn’t commonly known is that he had further reforms in mind which he was unable to ever get around to due to his martyrdom!  That illustrates that great men of God never assume anything; the Christian faith is a reforming faith based on the unchangeable Word of scripture!  In other words, the church has to be constantly reforming itself in the light of scripture.

And that’s illustrated in the last verses of this psalm as they show that David is praying that genuine fellowship will continue.  The phrase: ‘For my brothers and companions sake’ (v8) illustrates this.  His prayer is that: ‘For the sake of the house of the Lord our God, I will seek your good’ (v9) illustrates he is concerned that pure true religion would continue and the nation would grow because of it.  So, just as David is praying for their next part of their growth, we need to as well if we are looking to the Lord to take us to the next stage of spiritual renewal.

Would you like to listen to a sermon on this Psalm? Let us go to the House of the Lord.