Jeremiah 17:5-10, Psalm 1, 1 Corinthians 15:12-20, Luke 6:17-26.
A). A TREE PLANTED BY THE WATERS.
Jeremiah 17:5-10.
The prophet Jeremiah’s response to the political and international situation of his day was, “Thus says the LORD” (Jeremiah 17:5). And what does the LORD say? He says, in effect, that there are two states of being, and two ways of life: and according to our relationship to either of these, we shall be counted “cursed” (Jeremiah 17:5), or we shall be counted “blessed” (Jeremiah 17:7).
First, the Cursed man is described in terms of mind, will and heart (Jeremiah 17:5). In his mind, he trusts in man. In his will, he makes flesh his strength. In his heart he departs from the LORD.
At the instigation of the enemy of our souls, (‘Hath God said…?’), man thinks he can make it on his own. Even Israel made the mistake of thinking that they could trust in the arm of flesh, looking to Egypt, to chariots, to horsemen to defend them, rather than to the Holy One of Israel (Isaiah 31:1). Man outside of Christ would sooner trust in his own resources than trust in the LORD.
By way of illustration, the Cursed man is like a shrub in the desert (Jeremiah 17:6). Such a person is described as all but rootless, ‘tossed to-and-fro with every wind of doctrine’ (cf. Ephesians 4:14). This man’s life is pointless, following every teaching and none with no set purpose; it is aimless, flapping around in the dry and arid land of unbelief but never finding a place to settle.
Second, the Blessed man is described in a twofold, almost repetitive way (Jeremiah 17:7). This man is described as the one who TRUSTS in the LORD, and whose hope IS the LORD. In contrast to the Cursed man, who trusts in man and makes flesh his strength (cf. Jeremiah 17:5).
Trusting in the LORD can sound somewhat utilitarian. In the Book of Judges, Israel would wander from God, have a crisis and (perhaps) cry out to Him; He would raise up a ‘Judge’ (or ‘Saviour’) to deliver them; they might sing and celebrate: but then they would wander from God all over again. People tend to treat God this way: He is ‘there’ when they need Him; but, when all is going well, they will hardly spare a thought for Him.
But this man, the Blessed man, doesn’t just trust in the LORD to fix the crisis: his HOPE is entirely ‘stayed’ upon Him (Isaiah 26:3).
Now this man, we see, is like the tree planted by the waters (Jeremiah 17:8; cf. Psalms 1:3). Its roots run deep, which is a metaphor for our being ‘rooted’ in Christ (Colossians 2:7); or ‘rooted’ in love (Ephesians 3:17). If we are firmly planted in the Lord, it is a life without fear: for nothing, but nothing, can separate us from His love (Romans 8:38-39).
Furthermore, such a Blessed life is fruitful for the LORD. "The waters" represent our source: the Holy Spirit (cf. John 4:13-14; John 7:37-39). We don’t just live for ourselves; nor even just for the Church; nor only for others: but we bear fruit unto God (John 15:16; Romans 6:22; Romans 7:4).
Now, having looked at these two ways of life, we are forced to confront our own hearts.
First, we must be warned: “The heart is deceitful above all, and desperately wicked: who can know it?” (Jeremiah 17:9).
“Deceitful” is the word used to describe Jacob, who laid hold upon his twin’s heel at birth (Genesis 25:26), and twice supplanted his brother (Genesis 27:36). “Desperately wicked”, or more accurately ‘desperately sick’ is translated ‘incurable’ in Jeremiah 15:18; Jeremiah 30:12; Jeremiah 30:15. We are reminded of the Anglican Prayer Book’s contrite confession ‘we have done those things which we ought not to have done, and there is no health in us.’
Second, whilst it is impossible for man to fully comprehend his heart (Jeremiah 17:9c), we must recognise that it is God alone who knows our hearts: and knows them in every detail. “The LORD searches the heart, and tests the mind, even to give every man according to his ways, and according to the FRUIT of his doings” (Jeremiah 17:10). So ‘keep your heart with all diligence for out of it flows the issues of life’ (Proverbs 4:23).
After the Flood, the LORD promised ‘I will never again curse the ground for man’s sake, EVEN THOUGH the imagination of man’s heart is evil from his youth’ (Genesis 8:21; cf. Genesis 6:5). So, let us praise the Name of the LORD: for He who is the expert diagnostician, is also the surgeon who can fix our heart condition. The LORD gives us a new heart, taking away ‘the heart of stone’ and giving us a ‘heart of flesh’; putting His Spirit within us and giving us His grace to incline us to walk in His paths (Ezekiel 36:26-27)!
By the abounding grace of God, may we be found abounding in every good work today (cf. 2 Corinthians 9:8). Like a tree by the waters of His Spirit, may we abound in the place of blessing and produce ‘fruit unto holiness, and the end everlasting life’ (Romans 6:22). Amen.
B). THE RIGHTEOUS AND THE WICKED.
Psalm 1.
The Book of Psalms begins with a benediction. Psalm 1 then proceeds to declare who are the righteous and who the wicked, along with their separate destinations.
Psalm 1:1.
The blessing is literally, “Oh the happiness!” We are put in mind, of course, of the Beatitudes taught by Jesus in Matthew 5.
Yet the happy man is not seen first in what he does, but rather in what he does not do. The contrast with the wicked is intended from the very beginning.
People complain that God’s commandments are full of negative commands: ‘You shall not…’ However, the usual state of man since the Fall of Adam is one of disobedience to God. It is only natural that we should use man in his estate of sin and misery as a contrast to what man should be, and what the “righteous” man is.
We see the blessed man refusing to enter into the postures of the wicked. Whether he walks, stands or sits, he is not numbered with them in their negative attitudes. They are without God, and God has given them over to sin. Their “seat” is the chair of bold irreverence.
Psalm 1:2.
The righteous man is described as one who delights in the law of the LORD. This is to place our confidence in the Scriptures of God, and in the God of the Scriptures.
Psalm 119:1 gives us a description of the happy man by way of another benediction: ‘Blessed are the undefiled in the way, who walk in the law of the LORD.’ Here the character of the righteous is seen to be based firstly in his being ‘undefiled.’
Who are undefiled but those whom God has declared righteous in Jesus Christ? We cannot begin to walk this way without Him. But when we are clothed with Christ, God looks upon us and sees not our sins, but the very righteousness of Christ.
Only after this great transaction can we even begin to “delight in the law of the LORD.” It is well to make the Scriptures our constant study. If we are truly His it will be no drudgery, but rather a delight.
Psalm 1:3.
The present state of the blessed man is described as being “like” a tree planted by the riverside. To be planted is to take root, to have a permanent residence. Those who are rooted in Christ are irrigated by His Spirit, and bring forth fruit for Christ. (cf. John 15:1-10).
Jeremiah 17:7-8 uses the same figure: ‘Blessed is the man that trusts in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreads out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not be careful in the year of drought, neither cease from yielding fruit.’
Here the basis of our blessedness is seen to arise from our faith, our trust in Christ. Being ‘rooted and grounded in Him’ (cf. Ephesians 3:17; Colossians 2:7) we find that we are protected from the forces which would otherwise wither our Christian lives.
All that we do for His glory will prosper. The man who pursues holiness will find not only what he sought, but will also incidentally find true joy and everlasting happiness.
Psalm 1:4.
The conduct of the wicked is seen to be contrary to that which typifies the righteous. They delight rather in those negative postures and attitudes enumerated in verse 1.
The wicked are not really happy. The man who uses all his energy in the pursuit of happiness will never really find it. The reaper in Israel uses the wind to separate the chaff from the grain. Thus shall it be for those who seek not God: they will be driven away and separated forever from the righteous (cf. Matthew 13:30).
Psalm 1:5.
The contrast between the righteous and the wicked is now stood upon its head. The righteous “stand” as those acquitted, those accepted by God.
The wicked made his choice in this life to “stand in the way of sinners” (back in Psalm 1:1). His destiny (here in Psalm 1:5) is that he “shall not stand in the judgment.” The sinners scoffed at the righteous, but now they find themselves excluded from “the congregation of the righteous.”
This eternal separation of the wicked from the righteous is taught throughout the Scriptures. Jesus Himself speaks more than once of a place where there shall be ‘weeping and gnashing of teeth.’ This is no temporary punishment: Matthew 25:46 reads, ‘And these shall go away into everlasting punishment: but the righteous into life eternal.’
The blessing of the righteous and the separation of the wicked is a theme echoed at the very end of the Bible. Revelation 22:14-15 reads: ‘Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates of the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loves and makes a lie.’
Psalm 1:6.
By way of encouragement for the godly we are told that “the LORD knows the way of the righteous.” Perhaps at times we are cast down, burdened in the midst of trials. The LORD knows, and is present with us in the midst of them all.
Job 23:10 tells us: ‘He knows the way that I take: when He has tried me, I shall come forth as gold.’
Though we may ‘walk through the valley of the shadow of death’ (Psalm 23:4), it is after all just a shadow. And even there, our Good Shepherd is present to lead and to guide. If we have new life in Jesus, we have life in all its abundance, and life for all eternity.
As for the ungodly, their way shall perish (cf. Psalm 37:1-2). All their rebellion against God, all their sinful schemes and plans against His people, shall end in ruin. The fact that Psalm 1 does end on this negative note stands as a warning to us all: get right with Jesus, before it is too late!
C). OUR FAITH NOT IN VAIN.
1 Corinthians 15:12-20.
Despite the fact that the Corinthians had earlier embraced Paul's teaching, the Apostle was aware that other influences were disturbing their peace. There were even some amongst them who denied the fact of resurrection (1 Corinthians 15:12). Perhaps the Corinthians were keeping company with some Sadducees, who denied the resurrection (Luke 20:27); or perhaps with some Greek philosophers, who doubted it (Acts 17:32).
Without the resurrection of Jesus Christ, there is no gospel at all (1 Corinthians 15:12-13), and we are of all men most vain and miserable (1 Corinthians 15:14-19).
Thankfully, we are reminded with a sigh of relief, Christ is risen from the dead. He is risen indeed. As such He is the firstfruits from the dead (1 Corinthians 15:20).
The Feast of the firstfruits was celebrated the day after the Sabbath after the Passover, and no further atoning sacrifice was necessary because the Passover lamb had just been sacrificed. In Greek, the idea of firstfruits carried the idea of His having paid our entrance fee. Jesus is the firstfruits, the first sheaf offered in anticipation of the full harvest, the first resurrected as the forerunner of our own resurrection.
D). BLESSINGS AND WOES IN THE GOSPEL.
Luke 6:17-26.
The context here teaches us that Jesus had spent a whole night alone on the mountain praying to God (Luke 6:12); then He called His disciples to draw near and from them He chose His twelve Apostles (Luke 6:13). Jesus came down with them all and stood on a level place (Luke 6:17). There they were joined by a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon.
The mention of Tyre and Sidon is interesting. This was Gentile country (cf. Luke 4:25-26). Jesus later addressed ‘woes’ against two Jewish towns in which He had done some of His mighty works. If such signs had been done in Tyre and Sidon, argued Jesus, they would have repented long ago (Luke 10:13-14). Jew or Gentile, Jesus is the only Way!
In today’s text we see people already clamouring for Him to heal them, and to deliver them from unclean spirits which tormented them. They sought His touch, and they were healed (Luke 6:17-19). If we seek Him today, He is both able, and willing, to deliver us (Luke 5:12-13).
“And He lifted up His eyes toward His disciples and said -” (Luke 6:20). Jesus addresses THEM as “Blessed poor”; “Blessed who hunger now”; “Blessed who weep now” (Luke 6:20-21). Then He begins to say, “Blessed are ye (all) when -”; “Rejoice ye (all) in that day - for your great reward in heaven” (Luke 6:22-23).
The word used for “Blessed” here, as in the Sermon on the Mount (cf. Matthew 5:1-12), speaks of an already existing state of existence. To be blessed is to be endowed with divine favour. It is to be proclaimed holy. ‘The Blessed’ is who we are in Christ.
Although we are not told that Jesus shifted His gaze, each of these blessings is balanced with a corresponding “woe” against their opposite (Luke 6:24-26). The word “woe” speaks of God’s displeasure, arising from a wrong standing with God.
“The poor” (Luke 6:20) corresponds with ‘the poor in spirit’ (Matthew 5:3; cf. Isaiah 66:2). Such people, says Jesus, are already in possession of the kingdom of God. The poverty spoken of here is not lack of bread or of rice. It refers rather to that humility of spirit which recognises our emptiness without Christ.
“But woe to you who are rich, for you have received your consolation” (Luke 6:24). Think of the rich man in the parable, to whom Abraham said, ‘Son, remember that in your lifetime you received your good things’ (Luke 16:25). The rich man was not condemned to hell because of his riches, but rather for his missed opportunities. He had every opportunity to show compassion to the poor man at his gate but does not appear to have done so.
Those who hunger now (Luke 6:21) again balances with ‘those who hunger and thirst after righteousness’ (Matthew 5:6). Such people, says Jesus, shall be filled. The Christian character is shaped by our relationship with Jesus, our continual supping with Him in word and sacrament, prayer and devotion.
“But woe to you who are full, for you shall hunger” (Luke 6:25). Those who imagine themselves to have no need of Christ are sent away empty (Luke 1:53).
Again, those who weep now (Luke 6:21) corresponds to ‘those who mourn’ (Matthew 5:4). Those who weep tears of true repentance in this life, for example, have their consolation both in the here and now - and in eternity where ‘God shall wipe away all tears from their eyes’ (Revelation 21:4).
But woe to the opposite, whose time of mourning and weeping is yet to come (Luke 6:25)!
The extended Beatitude at the end of the sequence addresses the circumstance of persecution against the Church (Luke 6:22-23; cf. Matthew 5:11-12). It is similar to the way that Israel treated the prophets (cf. Acts 7:51-53). It is hard to go through such things, but, just as in our text, “the Son of Man” presences Himself with us in the midst of them.
The last “woe” of this sequence is, “Woe when men speak well of you. For so did their fathers to the false prophets” (Luke 6:26). This speaks to us of the danger of desiring the praise of men, as opposed to acceptance with God through our Lord Jesus Christ.
We are not told what that woe entails, but it must surely be the opposite of the “great reward in heaven” mentioned above (Luke 6:23).
As God’s people, let us always view the world’s attitudes and values in the light of the Gospel, and of the eternal life which is already ours in Christ Jesus. To His Name be all the praise, and all the glory. Amen.
