Proverbs 1:20-33, Psalm 19, Isaiah 50:4-9, Psalm 116:1-9, James 3:1-12, Mark 8:27-38.
A). THE ALLURE OF WISDOM.
Proverbs 1:20-33.
One day I was out shopping on one of the pedestrianised streets of Norwich, England, when a sudden commotion stopped me in my tracks. The City Crier’s vigorous ringing of his hand-bell, and his cry of ‘Oh Yay! Oh Yay!’ seemed to be right in my ear, and momentarily demanded my attention. However, this did not detain me any longer than was necessary: he was simply announcing a Music Sale in a nearby Hall, which was of no immediate interest to me.
Lady Wisdom, in our text, also takes her message outside (Proverbs 1:20-21). She raises her voice in the open squares. She cries out in the concourses: the large open areas in front of public buildings. She uttered her words at the gates of her City, where people customarily met to conduct business (Ruth 4:1), to discuss, or to exercise judgment (cf. Amos 5:15).
Amos delivered his message ‘in the midst of the house of Israel’: to the extent that he was accused of filling the land with his doctrine (Amos 7:10). Similarly, in Jeremiah 7:2, a later prophet was told to ‘Stand in the gate of the LORD’s house’ and there proclaim the LORD’s Word (which evidently wasn’t being preached inside!) Even Jesus would have his disciples go into the highways and hedges to gather the lost (Luke 14:23).
So, Lady Wisdom raises her voice. Initially it is a plaintive plea: “How long will the naïve love naivety, the scoffers delight in their heckling, and fools hate knowledge?” (Proverbs 1:22). Just an ordinary session at Speakers’ Corner!
Then a call to “repent” at her reproof (Proverbs 1:23). Turn away from the scoffers, for example, of Proverbs 1:11-14. Turn away from the fool who says in his heart ‘that there is no God’ (Psalm 14:1; Psalm 53:1). Instead, turn to me, and, according to the Hebrew: “I will pour out my spirit upon you; I will make my words known unto you” (Proverbs 1:23). It is quite evident here that when Lady Wisdom speaks, she speaks as God (cf. Isaiah 59:21)!
“I have called, and you refused,” she complains: “I have stretched out my hand, and no-one regarded” (Proverbs 1:24). This the LORD also says: ‘All day long I have stretched out my hands unto a rebellious and contrary people’ (Romans 10:21). Is this not a picture of the Cross?
Well, says Lady Wisdom: “Because you refused my counsel, and would have none of my rebuke, I also will laugh at your calamity” (Proverbs 1:25-27). The LORD, too, laughs at the arrogance of men (Psalm 2:4). Even with all the warnings that Scripture makes against refusing its appeal, people still choose to go their own way: and reap the consequences (cf. Galatians 6:7-8).
The irony is that when people refuse the LORD ‘in a day when He may be found’ (Isaiah 55:6), they miss their opportunity. Then later, perhaps in a time of crisis when they decide to pray, He will not hear (Proverbs 1:28). ‘As I called, and they would not hear, so they called, and I would not hear,’ says the LORD (Zechariah 7:13).
The indictment follows. It is, if you like, a judicial hardening. Refusal to live in “the fear (reverence) of the LORD”, and “despising reproof”, means that “they shall eat of the fruit… of their own devices” (Proverbs 1:29-31).
God gives unrepentant sinners over to the consequences of their sins (Proverbs 1:32; cf. Romans 1:18-31). But the allure of Lady Wisdom continues in the second half of this little proverb, with the extravagant reward on offer for those who will hear (Proverbs 1:33). It is a promise of both Gospel, and eternal dimensions.
B). A HEART FOR GOD.
Psalm 19.
In July 1994, Comet Shoemaker-Levy 9 (formerly D/1993 F2) broke apart and collided with the far side of Jupiter. On that occasion I preached on “The heavens declare the glory of God” (Psalm 19:1), and wondered at the perfection of God’s creation. God placed the earth in the ‘Goldilocks zone’, I taught, in the ‘just right’ place to sustain human life. He placed the gas-giant Jupiter exactly where it is in order to absorb the debris of deep space before it can damage our habitat.
Psalm 19 has been called the most majestic of David’s Psalms. It falls into two main sections dealing respectively with Creation (Psalm 19:1-6) and Covenant (Psalm 19:7-10), with an application to follow (Psalm 19:11-14). These seemingly distinct parts form one unified, progressive whole.
The first main section deals with Creation. This falls into two subsections, the first of which speaks of the ‘voice’ of Creation (Psalm 19:1-3): Creation’s witness to the existence of God. We are standing upon the earth admiring the results of God’s handiwork from Day 4 of Creation (Genesis 1:14-19). We share this pleasing view, this vista, with the whole of mankind: so there is no excuse for the ungodly (Romans 1:20).
Psalm 19:4-6 forms a second subsection, dealing with God’s sustenance of His Creation. We cannot live on sunshine alone, but we cannot live without it! We are not worshipping the sun or any other created object: but rather rejoicing in the hand that created all these things.
Yet Creation, general revelation, does not stand alone in its testimony to God. The LORD God has entered into a covenant relationship with mankind, and spoken to us Himself. This ‘special revelation’ is explored in the second main section of this Psalm, under at least six different synonyms for His Word to us (Psalm 19:7-10).
At this point we might recognize that God’s Word is not limited to Torah, to the Law alone. God’s Word is revealed in the unfolding of His special revelation throughout the Bible, from Genesis to the book of Revelation. This includes the historical books, the wisdom books (including the book of Psalms), and the prophetic books of the Old Testament; and the Gospels and Epistles of the New Testament. Ultimately, God’s Word is recognized in the Person of our Lord Jesus Christ (John 1:1-5; John 1:14; Hebrews 1:1-3).
‘Now these things are written,’ writes John, ‘that you might believe that Jesus is the Christ, the Son of God, and that believing you might have life through His name’ (John 20:31). Paul concurs: ‘Now all these things… are written for our admonition, upon whom the ends of the world are come’ (1 Corinthians 10:11). “By them is thy servant warned,” acknowledges the sweet Psalmist of Israel, the man after God’s own heart (Psalm 19:11).
Thus the application (Psalm 19:11-14) begins with a recognition of the need to heed the warnings of Scripture, and to acknowledge the value of keeping God’s law (Psalm 19:11). The heart of man is desperately wicked, and deceitful with it (Jeremiah 17:9): so the Psalmist searches his own heart, and asks to be cleansed from secret sins – those which have been committed in ignorance, and which he has not yet discovered to be sins in his life (Psalm 19:12). A thoughtful reflection on God’s Word will lead us in the same direction, teaching us new things every day, but leaving us also with a deep impression of how poorly we know and apply that Word.
The Psalmist prays also to be kept from presumptuous sins (Psalm 19:13). It is a cry for the grace of God. ‘The temptation is strong Lord, and only you can keep me from the great transgression.’
The other side of that coin is our responsibility: having escaped the dominion of sin and death, how can we live any longer therein? (Romans 6:2). Without holiness shall no man see God (Hebrews 12:14). The imputed righteousness of our Lord Jesus Christ is that which makes us “upright” (Psalm 19:13) – but if we are thus righteous, we will also conduct ourselves in an upright manner.
I have called this Sermon ‘A Heart for God’, based on the last verse of the Psalm. As with other preachers, sometimes I use these words, or words very like them, to open my sermons. “Let the words of my mouth, and the meditations of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14).
Paul puts it this way: ‘If you confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved’ (Romans 10:9). This is not only head belief, but heart belief, even as the LORD has promised (Hebrews 10:16-17). In the end, after all, the witness of Creation and Providence, and the words of Law and Gospel, are of no value at all to us unless they are allowed to take residence in our hearts.
C). JESUS, OUR PASSOVER LAMB.
Isaiah 50:4-9a - Third Servant Song.
Like the fourth Servant Song, Isaiah’s third Servant Song fits remarkably with some of the details of Jesus’ sufferings.
Jesus did not shrink from His task (Isaiah 50:5). His attitude to the Father who commissioned Him was, “not my will, but yours be done” (Matthew 26:42).
He allowed His back to be sorely whipped (Isaiah 50:6), and suffered the torments of the Roman soldiers. He faced the spiteful vindictive taunts and venomous spitting of his own people.
Jesus knew that the LORD would sustain Him. He set His face like a flint (Isaiah 50:7) so that He might cry “It is finished” (John 19:30) at the completion of the task for which He came to this earth.
In another of the Bible’s many courtroom dramas (Isaiah 50:8), the roles will one day be reversed. He who was the accused will be the judge at the final summons. Those who condemned Jesus will then have to face up to what they have done (Isaiah 50:9), as will those who kindle the fire of rebellion against Jesus (Isaiah 50:11).
Even in the midst of the contemplation of His sufferings, Jesus is calling us out of darkness into light (Isaiah 50:10). He continues to cry out to the weary (Isaiah 50:4) and heavy laden (Matthew 11:28). Put your trust in the LORD, and He shall sustain you (Psalm 55:22).
D). I LOVE THE LORD BECAUSE.
Psalm 116:1-9.
If I was asked why I love the LORD, I might well answer: because He heard and answered my prayer (Psalm 116:1).
Yet this may, at first glance, appear self-serving: what would I have to say for myself if my prayers had not been answered in the way that I had hoped? Experience teaches us that there will be such times, but our love must rise above that. We should be like Job, who said, ‘Though He slay me, yet will I trust in Him’ (Job 13:15).
A testimony may well begin, “I love the Lord because…” (Psalm 116:1), or ‘Truly God is good to Israel’ (Psalm 73:1), but we must also colour in the circumstances which led to that conclusion. “He inclined His ear” (Psalm 116:2).
Have you ever had an experience where you felt as if the life was being crushed out of you, as surely as if a boa constrictor had its coils around you? This could be physical illness, or mental anguish; crushing circumstances, or financial restriction. All you can do at such times, or so it seems, is cry out to God!
For the Psalmist, death itself came knocking at the door, constricting him in its cords: and inflicting such pain as to leave him face to face with the prospect of Sheol. In this experience, there seemed no window of hope: he could see only trouble and sorrow (Psalm 116:3).
It was THEN that he called upon the name of the LORD: “O LORD, I beseech You, deliver my soul” or “O LORD, I pray, save my life” (Psalm 116:4).
I see beyond these words of testimony the experience of Jesus, who made the impassioned plea: ‘O my Father, if it be possible, let this cup pass from me’. Yet to this there came no audible answer. He knew within His holy heart what He must do, and conceded: ‘Nevertheless, not my will, but yours be done’ (Matthew 26:39).
The LORD our God is “gracious”, “righteous”, and “merciful” (Psalm 116:5). At the centre of these three words is His righteousness. Yet how can a righteous God be merciful towards unjust sinners? Would that not be something of an injustice?
Well, it is “grace” that heads the trio: and by His grace, His undeserved favour, we are ‘made nigh by the blood of Christ’ (Ephesians 2:13). God is found to be both ‘just’, and ‘the justifier’ of those who ‘believe’ (have faith) in Jesus (Romans 3:26). God’s ‘mercy and justice meet together’ in the Cross of Jesus (cf. Psalm 85:10).
“The LORD preserves the simple,” is a general statement of fact (Psalm 116:6). In giving his testimony, the Psalmist admits his own simplicity: yet his was a simple faith. Sometimes we are “brought low” by our own fault: but even then, as always, “He helped me.” Our merciful God will not forsake us.
Sometimes, even as Christians, we temporarily lose our “rest” (Psalm 116:7). Our place of “rest” is in God through Christ and, when we are unsettled from it, it is prayer that enables us to fly back to Him. When we consider His past mercies (Genesis 32:10), and recognise His help hitherto (1 Samuel 7:12), we will soon return to our peace.
JESUS experienced death itself, and felt the pains of Sheol (Psalm 116:3) but - as with the Psalmist - THAT WAS NOT THE END. He later testified that the LORD had “delivered His soul from death” (Psalm 116:8), and therefore that He would “walk before the LORD in the land of the living” (Psalm 116:9). His death was followed by His resurrection.
In conclusion then, “I love the LORD because” He first loved me (1 John 4:19), and gave Himself for me (Galatians 2:20). I asked Him to save me (Psalm 116:4), and He saved me (Psalm 116:8). I must therefore grasp with both hands the salvation thus freely offered.
How shall we escape if we neglect so great salvation (Hebrews 2:3)?
E). BRIDLING THE TONGUE.
James 3:1-12.
“If anyone thinks he is religious, and does not bridle his tongue but deceives his heart, this man’s religion is vain” (James 1:26).
James 3:1.
James begins his elucidation of this text with a warning against seeking pre-eminence amongst the brethren. This is in keeping with Paul’s teaching concerning the danger of elevating novices to pastoral oversight (1 Timothy 3:6). Not all are called to specific teaching ministries in the church, and those who are must be aware of the heavier responsibility that falls upon their shoulders. “To whom much has been given, of him much will be required” (Luke 12:48).
James 3:2.
CONTROLLING OUR TONGUE IS A BASIC ESSENTIAL OF HOLY LIVING (cf. Psalm 34:12-13; 1 Peter 3:10). It is out of the abundance of the heart that the mouth speaks (Matthew 12:34). We all make many mistakes, says James, but if we are able to control our words we are well able to bring our bodies into subjection.
James 3:3.
This James illustrates, with the bit that we put into a horse’s mouth. With it we can control the whole body of this strong and potentially unruly animal.
James 3:4.
Likewise a ship, which is subject to powerful external forces, can be controlled with something as small as a rudder.
James 3:5.
(a) In like manner, the tongue is a “micro” member that is able to boast “mega” exploits. If we can control it, we can control our whole body (James 3:2).
(b) THE TONGUE HAS A DISPROPORTIONATE POTENTIAL FOR CAUSING HARM. “Behold, how large a wood a little fire kindles!”
James 3:6.
In this illustration, the tongue is a fire.
(a) If the tongue is not controlled, it becomes the manifestation of the world of unrighteousness in our members.
(b) The tongue defiles, stains or spots the body (the same Greek word is used in Jude 23). The verbalising of rebellious ideas in our heads leads us from temptation into sin.
(c) The tongue sets on fire the whole course of human life. Think of the part that words played in the fall of man - and how Jesus’ control of His tongue overcame sin on our behalf (1 Peter 2:22-23).
(d) The source of the flame is - Gehenna. Flames of fire ascend up from that wicked place to spread evil through the tongues of men. It has been suggested that the only antidote is - Pentecost (Acts 2:2-4).
James 3:7.
A NATURE WHICH IS MERELY HUMAN CANNOT TAME THE TONGUE. All kinds of animals have been tamed by humankind, but not the tongue (James 3:8). That Jesus alone has accomplished (John 7:46).
James 3:8.
The tongue is an evil incapable of restraint by any mere man. It is full of death-bringing poison (cf. Romans 3:13-14).
James 3:9.
FALSE RELIGION IS MANIFESTED IN DOUBLE-TONGUED HYPOCRISY. The same tongue which responds to God’s manifest glories by “blessing His holy name” also denigrates the poor - the widow, the orphan, and the resident alien - who, like us, are made in His image.
James 3:10.
Whether in the family of faith, or in the family of mankind - “these things ought not so to be,” says the writer.
James 3:11.
James illustrates this by picturing a water-fountain with a double source. Which will it be? If we have sweet water and brackish, which taste will prevail?
James 3:12.
Further, the writer illustrates his illustration with another figure: that of various trees and their appropriate fruits. It is a totally reasonable argument. A fountain, therefore, cannot at the same time yield both salt water and fresh.
‘Christians’ should not use their tongues to bless God, and then go on to curse man, who is made in God’s image. It is a contradiction of the faith which they profess (Matthew 7:15-20).
F). AN ANSWER TO THE TYRANNY OF SELF.
Mark 8:27-38.
The first half of the Gospel of Mark tells of Jesus’ presentation to the people as an authoritative teacher who also happened to use healing (and exorcism) as a teaching device. In the second half the Lord started to prepare His inner circle of disciples for His Passion, Cross and Resurrection - a message which they were slow to receive. The hinge between the two halves is Peter’s recognition that Jesus is the Messiah (Mark 8:29).
Immediately prior to the conversation which led to Peter’s famous confession of faith, the writer tells us of a blind man whose healing by Jesus took place - somewhat unusually - in two stages. First, the blind man was anointed by Jesus, had holy hands laid upon him, and received sight - but could not discern what he was seeing. So Jesus laid hands on him again - and told him to ‘look up’ - and now the man could see clearly (Mark 8:23-25).
This earlier incident informs the course of the conversation between Jesus and Peter. The no-longer-blind man was sent home, and told not to go into the town or to tell anyone about what had happened to him (Mark 8:26). Similarly, the disciples were strictly warned not to tell anyone about Jesus being the Messiah (Mark 8:30).
# These exhortations to secrecy were necessary because of the divergence between the people’s perception of what Messiah should be, and Jesus’ own agenda.
When Jesus began to openly teach the necessity of the Cross, Peter - of all people - took Him aside, and began to rebuke Him. This brought to the lips of Jesus what is perhaps the sternest rebuke that He ever gave (Mark 8:31-33). Jesus' rebuke of Satan echoes His response to His temptation in the wilderness (Matthew 4:10).
Jesus' rebuke of Peter warns us all of the danger of becoming too puffed up by our spiritual experiences. From 'flesh and blood hath not revealed this to you, but my Father which is in heaven' (Matthew 16:17) to "you are not mindful of the things of God, but the things of men" (Mark 8:33) takes just a few unguarded moments.
# The enemy would use even Jesus’ closest friend to deflect Him from the Cross!
Of course, the Cross is the bit which we all like to leave out - ours, if not His. It is amazing to observe as well, that the shock of learning that Messiah must die rendered the disciples deaf to the “after three days” at the end of the lesson (Mark 8:31). So Jesus called the crowd to Himself, along with the disciples, for further instructions.
1. If you wish to follow Jesus, you must learn self-denial. You must “deny yourself” (Mark 8:34). The Christian life involves choosing the way of God rather than our own path. You must follow the example of Jesus, who surrendered Himself to the will of His Father (Luke 22:42).
2. The follower of Jesus is called to a life of self-sacrifice. You must “take up your cross” (Mark 8:34). Those who lived under the tyranny of Rome would have understood this! You should die to self, and live for God.
# For some disciples, this does involve following Jesus to physical death. Such should be the level of commitment for those who are serious about being Christians.
3. If you would follow Jesus, you must be willing to walk with Him, and to go wherever He leads. Jesus has walked the road of rejection before us. He will also be with you when you follow in that lonely path (Mark 8:34-35).
4. There are many ways in which a person can ruin their eternal soul (Mark 8:36-37). What use is worldly gain if it causes us to forfeit our soul?
If we are ashamed of Christ in this life, He will be ashamed of us at the great judgment seat of the Lord (Mark 8:38). If we deny Him now, He will deny us then (2 Timothy 2:11-12).
# Until we recognise that there is no short cut to the reward of our faith, we will all be left - like Peter, and like the man who saw “men as trees, walking” (Mark 8:24) - floundering about with a limited vision of what God is trying to show us.
