Sometimes we describe situations as both/and, while we describe other situations as either/or. Most of us view our love for God compared with our attitude toward the world as an either/or proposition. In the Old Testament, Joshua demanded the people choose to serve either God or the false gods of the world (Joshua 24:14-15). When the Apostle Paul addressed the congregation in Thessalonica, he urged them to both please God and win the respect of people who were far from God.

While both ideas are true, the former is much easier to grasp for most people. How does one fulfill the latter and accomplish both pleasing God and gaining the respect of those who are unchurched? The answer is found in obeying God in such a way as to provide an example that inspires others.

What the Bible says …

Paul urges the congregation to please God by living moral lives. “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God” (1 Thessalonians 4:3-5). Paul makes mentions of both pleasing God and its effect upon those who are lost.

The first-century attitude of tolerance with regard to sexual conduct, particularly in the areas of adultery and prostitution, was not much different than what one finds in our own day. Pagan temples celebrated sexual unions as offerings and acts of worship. Men were encouraged to have sexual relations with mistresses, concubines and temple prostitutes.

Against this prevalent attitude in Thessalonican society, God demanded his people live holy lives: “For God did not call us to be impure, but to live a holy life” (v. 7). The root meaning of holiness and sanctification is to be “separate” or “different” from pagan people. Holiness is the marker that sets God’s people apart from all others.

One must balance a holy, separate life with love for other believers. Outsiders should see, firsthand, Christians who truly love one another (vv. 9-10). As a result, nonbelievers will have the opportunity to understand that holy living is based upon genuine love and not legalism.

Another way to win the respect of non-believers is to assume responsibility in everyday life. “Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody” (vv. 11-12). Apparently, laziness, as evidenced in Christians who refused to work, was an ongoing problem in Thessalonica.

Some interpreters believe this idleness was due to Christians who were waiting on the return of Jesus, seeing work as unimportant and unnecessary. Though the source of this problem is not certain, Paul mentions it again in 5:14, and then addresses it at length in 2 Thessalonians 3:6-15 (which will be discussed in a subsequent lesson). The surest way to earn the contempt of those outside of faith is to live lazy, undisciplined lives.

In addition to the “idle ones,” Paul encourages Christians to “encourage the timid, help the weak, be patient with everyone” (5:14). The Greek word for “timid” appears here and nowhere else in the New Testament. Though its use here cannot be stated with certainty, Paul could be referring to those spiritually discouraged. No doubt many believers faced persecution and found themselves unable to stand firm. The word “weak” is used to describe those who are sick, but the larger context of the passage suggests that the reference is to those who are spiritually weak. Not everyone in the church found it easy to turn away from the sexual temptations which were part of everyday life before conversion.

What the Bible means to me today …

In our day, we face temptations just as enticing and real as those faced by the believers in ancient Thessalonica. And as followers of Jesus, we are both to live lives pleasing to God and by our conduct earn the respect of those who do not share our faith.

The examples found in Thessalonica are found in our day as well. In light of the prevalent attitude found in our day toward sexual behavior, there is no better way for Christians to set themselves apart than in the area of sexual morality.

The divorce rate in many parts of the country has risen to never-seen-before levels. Preparing couples for marriage is one way to reverse this alarming trend. Our church partners with the state of Texas, offering an approved marriage preparation class. When couples complete this course, the state significantly reduces the cost of the marriage license.

Many of the couples that complete our course have no faith background. The eight weeks they spend with us result in connections that allow us to minister to them after their wedding. And without a doubt, these practical lessons give them the best chance to make their marriage work.

The results are obvious: We live lives that both please God and win the respect of people who need his love. That’s a great both/and.

The Bible speaks frequently about righteousness and here again, in Psalm 112, the topic arises. While the book of Psalms often is referred to as a book of hymns or praises, it must be carefully noted that God’s righteousness, the plight of the righteous and the concern for righteous living saturates the book of Psalms. The word “righteous” and its derivatives occur 125 times in the book of Psalms with four occurences in the 10 verses of Psalm 112.

Psalm 112 flows out of the wording of Psalm 111:10, which states: “The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise.” Specifically, Psalm 112 expounds on the response of the follower of God to the declaration of Psalm 111:10 by describing those who “follow his precepts” as righteous ones.

Since the “fear of the Lord is the beginning of wisdom,” Psalm 112 shows that moving toward God is the principle of wise living, not fleeing God in terror. That moving toward God is seen as righteous action. Righteous living also was a strong concern of Jesus, who said in Matthew 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be filled.” This is certainly a complementary thought to the message of Psalm 112.

Righteousness refers to having a right standing in a relationship. Here, of course, the concern is for a right standing between the human individual and the Lord. The New Testament helps to teach that a righteous standing before God ultimately depends on a faith relationship with the Lord Jesus Christ. Yet the Old Testament teaches that the pursuit of a right relationship with the Lord is key indicator of faith and therefore of vital importance to the Lord. The pursuit of righteousness is the active expression of faith and, as Psalm 112 points out, God is determined to respond to such activity in the lives of his faithful ones.

A priority for God (Psalm 112:1)

The Psalm opens with a hallelujah, as does the companion psalms 111 and 113. Verse 1 continues by offering a beatitude on fearing the Lord. Thus verse 1 immediately answers the concluding verse of Psalm 111. The rest of Psalm 112 fills out the meaning of verse 1.

Verse 1 illustrates the truth that real fear of the Lord turns a person toward God by declaring such a person delights in the Lord’s commands. As usual, the beatitude is packed tightly. The term “commands” represents God’s “word.” Yet a command is far more specific than a general reference to God’s word. The one who fears the Lord desires to please him and wants specific statements of how to please him.

Amid the wording of the beatitude is the term “delight.” Using the word “delight” to refer to “commands” possibly has little or no parallel sentiment in society today. Our secular laws are made and owned by the people. Thus many secular laws commonly are ignored.

It is easy to bring this practice and sentiment into the church. In contrast though, the follower of God delights in God’s commands. They are specific expressions of the Lord’s desire for living life. But they are more as well. God’s commands are treasured as God’s communication by his loved ones. Every word from God, even his commands, is delightful. For those who still struggle with the place of commands in a relationship, it must be understood that God’s commands also carry implicit promises: live like this and you will experience God’s pleasure and blessing in your life.

The pursuit of God’s commands places the priority on God and his presence in one’s life. This is the blessed moment. God responds to, that is blesses or invests himself in, the life of the one who pursues him. For those who contemplate following God, the beatitude of verse 1 is a great promise. For those who live for the Lord, verse 1 is a great affirmation. God does respond to those who live their lives for him. The remainder of Psalm 112 describes the blessed condition referred to in verse 1.

A heart for others (Psalm 112:2-5)

Psalm 112 lays out the usual biblical blessings for righteous—children and wealth—two common indicators of prosperity in biblical times. Yet Psalm 112 notes that with the righteous, this prosperity is in good hands. Unlike the unrighteous who use their gain to harm others and continue acting in unrighteous ways, the righteous continue living by their righteousness (v. 3) unspoiled by success. They are gracious, generous, compassionate and just.

The momentous insight is that God with his vast power and the immense expanse of his wealth acts just like the righteous of verses 2-5. Actually the righteous of these verses act like him! Thus the high character of righteousness is seen, borne out in the lives of the righteous God and righteous people: grace and compassion for others, generosity, justice, etc.

A key observation is that the statement of God’s enduring righteousness in Psalm 111:3 is restated in Psalm 112:3 to refer to the enduring righteousness of the follower of God. The logic is that God so blesses such an individual that their life endures forever. That is truly a blessed position in which to be. This thought is emphasized again in verse 6.

An inner strength (Psalm 112:6-10)

Verses 6-9 look at the inner resources God’s blessing has provided. God’s blessing, then, is thorough, reaching to the foundational strength for human living. Therefore it should be seen that God’s response to righteous living has an external dimension, eternal dimension and here an internal dimension. God covers all aspects of human life.

Because God has done so, the righteous person will never be shaken (v. 6). That does not mean life cannot deliver blows to one’s life, but that one will stand in the midst of the gales of human life. Similarly, verse 7 states bad news cannot shake a well-planted righteous person, they are steadfast because they trust the Lord. Connecting back to verse 1, we note that the fear of the Lord expresses itself as trust.

In contrast to the usual thoughts associated with fear (terror, flight), verse 8 shows those who fear the Lord are secure. Inner security often is sought in our world, but it is only truly found in a right relationship with the Lord.

The scattering of verse 9 refers to the scattering of the farmer sowing his fields. Wide scattering is a sign of generosity, the reason for such abundant blessing. The righteous one has understood the use of his or her blessedness: to share from abundance with those who lack such things. The word “poor” is not clarified, which allows the usual connection to material poverty. While such a connection is not disallowed, the poverty in view should surely be connected to the lack of blessed living, that is righteous living. Thus the Lord desires the righteous lives of his people to influence others to live righteously for him. The reward for such conduct is high honor, implying the exalted God is the one who so honors his righteous follower.

Verse 10 finishes out the psalm by reflecting on the alternative consequences in the lives of those who do not follow the Lord with wisdom. Their lives are filled with frustration and waste and their desires never are fulfilled. These are such sharp contrasts with the extensively blessed lives God’s righteous ones.

Psalm 112 thus strongly encourages righteous living before the Lord. The advantages are many and endure into eternity. The key is to pursue the Lord by learning from his commands. Then the believer should watch as God’s blessing blossoms in his or her life.

I was serving one summer with a pastor who I respected greatly. We went out to visit two families new to the community. On the way back to the church building, I was disappointed to hear the pastor speak of the two families. He said, “That first family has tremendous talent and large resources. They can be of great benefit to our church. We must place a priority on reaching them.” Of the second family he said, “The other family is all right but will not help our church very much.”

I recall remembering this passage as the pastor spoke. Prejudice and discrimination exist sinfully even in churches and among Christians. How often do we fail to treat everyone equally? How often are we guilty of showing partiality? Do we show partiality based on what people can do for us?

Treat every person the same way  (James 2:1-4)

James calls for the end to all favoritism, partiality, prejudice and snobbery—especially in the congregations of Christ. Many translations follow the NIV and its expression that because we are believers in the glorious Lord Jesus Christ we should not show favoritism. A possible translation would, however, understand James to emphasize, Jesus Christ who is the glorious Lord on Earth. This rendering follow the Old Testament use of the concept of God’s glory. James, under this understanding, transfers the “glory” to Jesus Christ.

James emphasizes that since his readers believe in the Lord Jesus Christ who is the glorious presence of God on earth, they never should show partiality, favoritism or recognize any form of rank. The teaching restricts Christians, especially in worshipping congregations, from paying more attention to those who can contribute to the group than to those who need the aid of the congregation.

James uses one example of showing partially—that of looking with favoritism on the rich over the poor. The word “your meeting” is the word “synagogue” and may refer to a Jewish synagogue. It could also refer to a religious meeting that is not a synagogue.  James speaks of favoritism being given to one who comes with expensive clothing and a golden ring (that was a symbol of high rank). He shows the error of overlooking the destitute man who enters in soiled clothing. To say to the well-dressed man, take this good seat but to the poor man you must sit in this less desirable place is evidence of making discrimination and showing partiality.

Perhaps the persons to whom James is speaking are making the wrong judgment that wealth is a sign of God’s favor and poverty a sign of God’s disapproval. Appearance never should be more important than character. Believers in Jesus Christ will not discriminate or put down some groups of people as such behavior violates the law of love.

Pay attention to the needy (James 2:5-7)

Believers should pay attention to and care for the needy. God has demonstrated his concern for the poor by calling many of them to faith. God has given faith to those who are poor in the eyes of the world. The word “poor” in James primarily has an economic meaning, but it also can mean poor spiritually.

James accuses his readers of ignoring, dishonoring, insulting, humiliating and showing contempt for the poor. The rich people, according to James, are those who are exploiting the readers. These rich people domineer the readers, they take the readers’ property by legal means, they slander the noble name of Jesus Christ. Such behavior never must be expressed in a godly assembly or Christian group.

Do you think some people in your community might feel some prejudice or discrimination if they came to your church? Do we, by our attitudes, communicate to some they would not be welcome in our Christian fellowship? If so, James would say we have expressed discrimination, favoritism and partiality.

Overcome favoritism by loving action (James 2:8-13)

The way to correct any tendencies toward expressing favoritism or partiality is to follow the “Royal Law” of loving your neighbor as yourself. The word “royal” means coming from the king, and Jesus certainly underlined the importance of the law of love in Matthew 22:34-40. The Old Testament also expresses this law of love in Leviticus 19:18. The prophet Amos declares God’s anger at those who treat the defenseless with injustice, who sell the poor for the price of shoes, who take bribes to inflict difficulty on the needy (4:1-2; 5:11-12; 8:4-6). Amos further declared God would pay no attention to the religious ceremonies until the people acted so that justice (fairness) can roll like a river (Amos 5:1-24).

The believer who acts lovingly toward others is doing well. Any who practice partiality and who dishonor the needy are committing sin and stand convicted as transgressors of God’s will. One cannot keep just part of the law and be pleasing to God. One who is disobedient to any part of the law is guilty in every respect and liable to every punishment.

Christians should continue to speak and act as persons who will be judged by the law that gives freedom. We must know that for those who have shown no mercy to others, especially those in need, will have no mercy shown to them. With a tremendous ending to the passage, James declares that mercy triumphs over judgment. The way to overcome the evils of partiality is by expressing the love of the kingdom.

Christianity’s Dangerous Idea: The Protestant Revolution, A History from the 16th Century to the 21st by Alister McGrath (HarperOne)

The “dangerous idea” in the title is that every individual has the right and responsibility to interpret the Bible. With no authority to rein in “wayward” thought, opposing sides on controversial issues appeal to the same text but interpret it in very different ways. The spread of this principle has led to remarkable innovation and adaptability, and to cultural incoherence and instability.

The author takes a historical journey through this movement born in 16th century Europe on through to America, and beyond to the Southern Hemisphere. But it also is a book that explores doctrines and practices of Protestantism, its interpretation and usage of the Bible, the forms of worship and structures of the churches, its encounter with the sciences and with Western culture.

McGrath covers 500 years in 500 pages and only glides across the surface. In many sections, it leaves readers wanting to know more and go deeper. But this is still an excellent introduction to the forces that were unleashed 500 years ago by Martin Luther.

Bob Parker, pastor

First Baptist Church

McGregor

The Inklings of Oxford: C.S. Lewis, J.R.R. Tolkien, and Their Friends, Text by Harry Lee Poe with Photography by James Ray Veneman (Zondervan, 2009)

Is The Inklings of Oxford a coffeetable book to be purchased for Jim Veneman’s exquisite photographs of an extraordinarily beautiful British university? Or is The Inklings of Oxford a literary work to be bought for Hal Poe’s chronicle of the lives of two Oxford products and important 20th century writers—Clive Staples Lewis and John Ronald Reuel Tolkien—and their friends?

On the one hand, the pictures of the college town’s architecture, gardens, chapels, homes and inhabitants offer inspiration without any text. The serene landscapes suggest settings in which literary genius flourishes. On the other hand, Poe’s words trace the friendships, tragedies and triumphs of the Inklings, a group of Christian writers who met regularly in Oxford from the 1930s to the 1960s. In reality, Poe and Veneman accomplish the difficult task of marrying biographies and illustrations of places important to their lives and literature.

For lovers of Narnia, Middle-earth or both, The Inklings of Oxford: C.S. Lewis, J.R.R. Tolkien, and Their Friends should be on their Christmas wish or gift lists.

Kathy Robinson Hillman,

former president

Woman’s Missionary Union of Texas, Waco

The Unlikely Disciple: A Sinner’s Semester at America’s Holiest University by Kevin Roose (Grand Central Publishing)

This is about as close as you can get to a fast-read book that’s both (a) nonfiction and (b) about religion. It’s fun and fascinating, as well as provocative yet poignant.

Kevin Roose was a student at Brown University when he decided to spend his semester “abroad” studying at Liberty University in Lynchburg, Va. He figured the schools of Europe, where his Ivy League classmates attended, wouldn’t seem nearly as foreign to a Quaker-born agnostic as Jerry Falwell’s bastion of fundamentalism.

The Unlikely Disciple no doubt attracts readers for various reasons. Atheists and agnostics can seek inside information about the Religious Right. Fundamentalists can wonder if their school is strong enough to save an unbeliever. And nonfundamentalist evangelicals most likely question to what degree “Jerry’s Kids” are like—or unlike—their own.

Roose offers an open-minded, often-sympathetic glimpse into life on the Liberty campus during the last semester of Falwell’s life. He shares both surprises and (particularly in the case of faculty) about what you might suspect.

Marv Knox, editor

Baptist Standard

Dallas

One of the first games I remember learning on the school playground was Follow the Leader. You probably played some version of it as well. First, a leader was chosen. Then all of us would line up behind the leader. The leader then moved around and those who followed would have to mimic his/her actions. Any who messed up were out of the game. The last person standing would be declared the new leader, and the game would play out again.

We follow leaders. Have you ever noticed the parallels between the playground game and real life? We pick out those we want to follow, then we imitate and mimic their words as well as their actions.

The success of any endeavor, the reaching of any worthy goal, hinges on competent, inspiring leadership.This especially is crucial in the life of the church. Though the number of leadership books and seminars available to congregations and ministers continues to grow, Leadership 101 begins with the Bible. The Apostle Paul, in 1 Thessalonians 2:1-12, lists the qualities of leaders who deserve our following and our respect.

What the Bible says …

Leaders who lead the church well do so with integrity, gentleness, loving concern, hard work and persistent faithfulness.

Integrity. “. . . with the help of our God we dared to tell you his gospel in spite of strong opposition. For the appeal we make does not spring from error or impure motives, nor are we trying to trick you” (1 Thessalonians 2:2-3).

According to Acts 16-17, Paul encountered a mixture of acceptance and hostility before he arrived in Thessalonica. The hostility alone could have turned Paul aside from his mission, but he persevered and arrived in that city prepared to tell any who would listen about the truth of the gospel. Some ministers live with a sense of entitlement, as though they are owed something. Those who lead with integrity agree with Paul when he said, “You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness” (v. 5).

Gentleness. “As apostles of Christ we could have been a burden to you, but we were gentle among you, like a mother caring for her little children” (vv. 6-7).

The concept of gentleness is related to the Old Testament word “meekness.” Many misunderstand meekness as weakness. Though they rhyme with one another, gentleness/meekness does not describe someone who is powerless. Meekness is strength under control. A horse that has been “broken” is no less strong or powerful, but the animal’s power is now controlled by the rider. Leaders who practice gentleness, demonstrate what true power can do.

Loving concern. “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us” (v. 8).

The more one loves, the more one is willing to give. This applies in every arena of life. Love grows as we share our lives with others. As we share our lives with others, love grows. A child understands this basic premise of life. Those who lead do well to never forget this premise.

Hard work. “Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you” (v. 9).

Paul will touch on this subject again in 2 Thessalonians 3. There is no excuse for ministers to live lazy, unproductive lives. Paul earned his living as a tentmaker. Though congregations should support those who lead them, ministers should never use their position as a means to live irresponsibly.  

Persistent faithfulness. “You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed” (v. 10).

Some leaders talk big but say very little. Some leaders start fast and furious, but cannot  see things through. Some start off on a good foot, but do not finish well. The difference is perseverance and persistence. Paul is not boasting here in the sense that he pats himself on the back. Rather, he reminds the congregation in Thessalonica that he did not ever give up on his mission.

What the Bible means to me today …

Most every job or occupation has its manual. The passage at hand is an excellent outline for a Minister’s Manual. Lay leaders also will find this “manual” indispensable in developing their own leadership skills.

A closing comment is in order concerning expectations. Paul does not describe himself as perfect and neither should congregations demand perfection from those who are called to lead. Too many times, good, capable leaders are doomed to failure because they simply cannot meet the varied demands and expectations of the people.

Congregations do well to describe carefully the responsibilities and duties of leaders, both clergy and lay. Paul describes a healthy relationship between leaders and followers in 1 Thessalonians 5:12-13. Believers should “respect” those who “work” hard in leading and teaching. The underlying action is to “love” those who lead and to live “in peace” with one another. Respect on the part of followers is the proper response to those who work hard to lead well. Love and peace are the proper responses of both leaders and followers.

We follow leaders. What kind of leader or follower are you?

Making wise choices in life is certainly a concern for every person in every walk of life. Practical advice for life abounds in our world. An interesting exercise might be to survey people for their best pieces of advice. Nearly everyone has advice to offer and nearly everyone is interested in timely advice for the situations they face.

Psalm 1 discusses one important choice that must be and will be made by every person. This is the choice to follow God or not. In fact, the core feature of the psalm is to discuss the contrasting effects of the choice to follow God or not. The lives of those who choose God are distinguished from the lives of those who opt against God. A short psalm, it delivers its observations with memorable impact: only the righteous endure in life and the wicked perish.

With its pithy observations of the effects of one momentous choice in life, Psalm 1 introduces the Psalter to the worshipper. Only those who choose the Lord and have come to enjoy the life benefits of doing so are in the position to praise the Lord as the entire book of Psalms intends.

Psalm 1 also is a piece of wisdom literature, related especially to the book of Proverbs which is interested in leading people to make the right choices in life. The word translated as “happy” or “blessed” appears as the opening word in this psalm and refers to the pleasant condition of life that results from making the momentous decision of choosing God’s way in life. This word connects the psalm further to the wisdom literature of the Bible and especially to the Beatitudes which open Jesus’ Sermon on the Mount.

God’s way (Psalm 1:1-3)

The psalm opens with the strong acclamation of the pleasing life that results from making the crucial decision to serve God with one’s life. In proverbial fashion, the call to make this vital decision is delivered by revealing the satisfying results of life that flow from that decision. Thus the Hebrew word translated “blessed” or “happy” refers to these pleasing results.

Blessed therefore is the person who makes a choice that is described three times in counterpoint in verse 1. Normally Hebrew parallelism has two complementary parts per poetic unit, but where emphasis is desired, three parts per unit are provided. Therefore, verse 1 opens the psalm and the Psalter with a strong emphasis on the blessed condition that results from avoiding the undesirable choice.

Notice the progression of action among the parallel parts in verse 1: walking, then standing, then sitting. To walk in wickedness is bad enough, to stand firm in it is worse, and to take a seat and abide in its midst is worst of all and indicative of complete abandonment to the way of wickedness. This is the devastating progression of this choice. The objects of all this activity further describe the progression of the wicked choice. First, the counsel of the wicked is followed. Then, the way of sinners becomes distinctive of one’s stance in life. Finally, the conduct of the mockers is adopted. Thus in three steps we see the thinking, behavior and belonging to wickedness one’s choice has caused.

For some, mockery hardly seems to be a capital sin. It is prevalent in our world and does not necessarily connect to the most violent and vile of behaviors. Nevertheless, mockery is surprisingly the farthest from repentance. Verse 1 states, therefore, that the blessed one is the one who does not do these things. Or stating the message of the verse in a positive (and prosaic) form, the blessed one is the one who leads a life of repentance.

The contrast to the life of wickedness is given in verse 2. The Hebrew poetry falls back to two-line parallelism. The blessed one has his delight in the law of the Lord, upon which he meditates at all hours. The Hebrew word for “law” has a core meaning of “teaching” or “instruction” and is not legalistic in its primary meaning. God’s teaching has the force of law in that it expresses God’s will and command for the lives of his people, but the Hebrews always saw God’s law as more than mere statutes. The Hebrews saw the law as God’s personal communication intended to lead them in God’s ways and not merely rules to be heartlessly fulfilled to satisfy a capricious God.

Verse 3 provides a picture of this blessed life from realm of agriculture. Here is a tree that has been planted and cultivated just as the life of the blessed one is planted and cultivated because of their momentous choice to follow God. God blesses such a life just as a stream of water blesses the life of a tree so that it is healthy and gives forth fruit. Just as such a tree prospers, so also the person whose life is connected to God prospers.

Thus God’s way of life is the way of prosperity. The specifics of this prosperity are not discussed in the psalm. Nor does the passage promise material or financial prosperity. The prosperous lives of God’s people are only contrasted with the destruction in the lives of wicked.

The other way (Psalm 1:4-5)

The psalm now declares the result of the wicked way of life. In contrast to the prosperity of the faithful, the wicked perish. Their lives are described first in agricultural terms. They will be blown away as chaff is blown away. Such is the worthless end to such worthless living.

The agricultural image does not give the full picture, however. Verse 5 describes what the agricultural image of blowing away chaff means. Yet the wicked do not just go away. Unlike the trees planted by the streams of water, the wicked cannot stand in the face of judgment. Thus the word “stand” is brought forward from verse 1 for a contrasting twist in its use. In verse 1, the sinners were “standing” in the wicked way, that is, they had become wicked. But verse 5 reveals the wicked do not stand permanently. Their involvement in sin leads them to destruction. Thus the wicked cannot stand in the judgment, and sinners cannot stand in the assembly of the righteous.

The two choices (Psalm 1:6)

Verse 6 concludes the first psalm by contrasting the two outcomes corresponding to the two choices made regarding following God. Those who choose God actually enjoy God’s oversight in their lives. God invests himself in their lives in response to their decision to follow him. Though God’s committed people may not flourish in ways recognized as prosperous to the world, they still enjoy robust lives filled with God’s presence and blessing. The psalm’s statement of this happy development comes as a promise to God’s people. God will attend to the lives of those who follow him.

Cut off from God’s power for living and enjoying life, the wicked cannot prevail and eventually perish. This great warning closes out the short psalm.

The choice that underlies the movement of the psalm is an essential personal choice. Since an intimate relationship with God is the desired outcome, this personal choice cannot be shortchanged. Intimate relationships are personal relationships. Therefore a deliberate, personal choice to follow the Lord God is necessary. Assumptions cannot be allowed to prevail in light of the focus on knowing and following the law of the Lord. Thus this lesson is a good reminder of the need to make a personal decision for Christ and a personal decision to follow his will.

Every person faces illness, loss, disillusionment, disappointment and death. These life trials are neither easy nor pleasant.  Believers can, however, live through such trials with joy and peace knowing God uses such experiences to develop patience (endurance, perseverance) and wisdom. James does not suggest we seek trials but that when we face them, we celebrate the assurance that God will guide us through them to victory. God uses victories over trials in our lives to develop greater wisdom or skills in facing adversity by depending on him.

Finding reasons for celebration (James 1:2-4)

When facing trials, believers do not become downcast, sorrowful, anxious or terrified. Rather, they express the joy of knowing God will deliver them and moreover will use the experiences to produce endurance and steadfastness in them. Our word “trials” better translates the word sometimes translated “temptations.” James speaks of joy in trials rather than enticements to bad behavior. Verse 2 stresses this joy  (feeling of well-being) can be active in the face of “all kinds of trials.”

Christians can count trials as occasions for peace, happiness or blessings because they know God will use the experiences to produce perseverance, fortitude or steadfastness. The promise in these verses is not simply that God will deliver from the effects of trials but will through the experience of trial guide us to spiritual maturity. We can rejoice in trials because (v. 3) we know the testing or proving of faith leads to the ability to endure and be victorious whatever arises. This endurance or fortitude will have its finished or complete result in creating maturity in believers. Believers will become fully developed and perfectly equipped  lacking nothing, that is, being in no way deficient.

Receiving divine wisdom in times of trial (James 1:5-11)

One great blessing of experiencing trials comes through our gaining awareness of our deficiencies. The experience of trials shows us our needs for God’s aid. We cannot understand all God’s workings. We cannot explain why many trials come into our lives. We understand the need for God’s wisdom. Wisdom is the capacity to understand better God’s ways and live in the assurances of God’s purposes and values.

We should ask God for this wisdom that enables us to live with him when we face trials. James promises that God gives liberally and with no reproach or finding fault with the one seeking wisdom. The believer seeking wisdom should approach God with full trust the wisdom will be given. This prayer for wisdom should be sought without any wavering of belief or lack of trust. He who asks in faith receives in abundance.

Believers who have little of the world’s riches can claim this wisdom for facing trials. The poor with God’s provision can face trial with more endurance than the rich without this wisdom. Believers should ask God for wisdom with no spirit of double-mindedness or indecision (vv. 9-11).

Knowing God’s unchanging goodness (James 1:12-18)

Believers are blessed when they endure or persevere in trials. This blessing comes because when the testing is complete and believers are proved to be genuine. They receive the crown of life, the symbol of God’s approval. God has promised the capacity for enduring trial.

James teaches that God never tempts any person to do evil; the Lord is never the source or cause of evil. God is unchanging in his nature and is the ultimate source of all that is good. We should never doubt God’s goodness when trials come and adversity threatens. We should never excuse our sins, our neglect of God’s work or our service for him because of trials. Believers must acknowledge the reason they sin is that they are allured and enticed by their own passions and desires.

Many diseases cause suffering and damage our bodies. James says sin follows a like course. Desire conceives within a person and gives birth to sin that matures and results in spiritual death. In a striking imperative, James states, “Don’t be deceived” or “make no mistake about this.”  Every good and perfect gift comes from God who is the ultimate source of all.

Good and perfect gifts come from the Father, the creator of the Heavenly lights—the sun, the moon and the stars. While these heavenly lights seem to change with the seasons, God is unchangeable. In God, no variation exists or will exist. He does not change like shifting shadows. Followers of other religions often face the fear their deity will change at the last moment and they will not enter Paradise. Christians have confidence and assurance that God never changes.

Christians can be at peace when facing trials and tragedies, knowing God does not change. The one who through his own choice voluntarily brought believers into being by the new birth will care for us. Christians are the first fruits of God’s salvation plan and God will faithfully lead believers through trials into the maturity of spiritual living. Knowing God’s unchangeable love and goodness assures believers that even in the face of adversity and persecutions, God’s people will be able to live in peace and joy, knowing of his care and provision.

This five-session study lesson on the Book of James confronts casual Christianity. Casual Christianity is the attempt to live the Christian life at less than full commitment and dedication. This compromised effort at Christian living resembles engaging in any effort at half-speed.

James, the brother of Jesus, was a significant leader in the Jerusalem fellowship. He wrote this letter around 44 A.D. to 48 A.D. to Christians scattered by persecution. The letter’s overall theme is that believers must commit themselves wholeheartedly to God who demands absolute obedience. James insists good works that conform to God’s expectations are natural in believers’ lives.

We learn to express our faith by who we are, how we think and what we do. We accept the necessity of moving beyond causal Christianity and understand faith in Christ must impact our relationships, our business practices, our integrity and our speech. James challenges believers to allow God’s word to transform every aspect of their lives.

Receive the implanted Word (James 1:19-21)

James assures readers the trials and persecutions they face actually provide opportunities for spiritual growth. In these difficulties, God supports and replenishes believers and works out of his set purpose by giving them new birth (v. 18).

James uses the term “wherefore” twice in the next verses, showing his teachings of true religion contrast with false religion and are based on the faithfulness of God who is helping believers through the trials (1:19-27). He writes, “Of this you can be certain,” or “Know this.” Human anger and exasperation never achieve the uprightness God desires (v. 20). Christians should maintain a sharp ear to quickly hear, a slow tongue to carefully speak and a cool head to avoid outbreaks of temper.

Believers can achieve the abilities of quickness in hearing, careful speaking and cool temper by two actions. First, believers should strip themselves (or rid themselves) of everything that soils or is vile and everything that is evil or relates to malice.  Cleansing of heart and soul precede reaching the state of doing what is right in God’s sight.

The second action that leads to God’s right living is humbly accepting the word that God plants in our hearts. “Receiving” or “accepting” the word means to allow God’s will to be fruitful in our lives. James says we should cultivate our lives to accept the full growth of God’s Word in our lives.  This engrafted Word is able to bring people to God’s salvation and guide their lives. The Word is Jesus, his message and his presence in our lives.  The presence, power, provision and protection of Jesus lives within the believer.

Some years ago, medical people placed in my body a device called a pacemaker. This device regulates the beating of my heart. In a far more significant way, the presence and power of Jesus is embedded in the believer’s heart and helps regulate the believer’s way of living.

In these sentences, James begins to develop one of his great themes—that is, the indispensability of actions along with faith in genuine Christian experience.

Act on the impulses of the Word (James 1:22-25)

Properly responding to the inward Word of God demands more than simply hearing Jesus’ teachings. One who hears these teachings and does not practice them deceives himself/herself. One should continuously, day by day, put the message of Jesus into practice. To hear Jesus’ teachings and not practice these injunctions is like a person who looks into a mirror but then forgets the image. One who looks carefully, continuously and intently into God’s perfect law makes a habit of obeying this law and receives a great blessing of freedom.

James enjoins all believers to hear, accept and then adopt a live-style of acting on these teachings. James cements his meaning by pointing out that one who claims to be religious but does not control his own tongue deceives himself/herself and has a religion that is worthless (v. 26).

Behave in keeping with your spiritual DNA  (James 2:14, 18-26)

Upon receiving Jesus, believers receive a new nature—his/her spiritual DNA is changed to Christlikeness. James teaches that believers should behave in keeping with his presence and power within. Saving faith produces a changed life that will of its own nature produce good works. James questions the validity of any faith that fails to produce good works.

James employed a style of teaching called “diatribe” that projected a question and answer debate. If one claims to have faith but does not practice this faith, can that kind of faith (such faith) save?  The person whose actions belie his/her faith shows by this lack of practice that the faith is defective (vv. 14-17), James declares proper behavior and service to others shows the validity of faith. Even belief in one God without proper behavior shows the inadequacy of such belief. The devils believe and shudder like persons who fear the magic person in traditional religion.

James illustrates the correctness of the teaching of the inseparability of faith and works by pointing to Abraham and Rahab who believed God and expressed this belief in action.  Certainly no difference exists in the teachings of Paul (Romans 3:28; Ephesians 2:8-10). Paul speaks of coming into right relations with God through the faith that calls upon the saving deeds of Christ. James speaks of the results of being right with God, the producing of good works in his name and by his power.

James expresses his conclusion. Faith without good deeds amounts to nothing. Belief divorced from proper actions is barren and not real. Believers who behave in keeping with their spiritual DNA will produce good works in the power of Jesus.

Psalm 102 is one of the great examples in Scripture of taking one’s troubles to the Lord. It is not the first time personal affliction has been seen in the Psalms, but it underscores the critical lesson for the believer of how to take one’s troubles to the Lord. The point is not that this world is rotten and cruel—no news there. The point is that help from a motivated eternal God is available. This point is so important that it must be emphasized every time the occasion arises. Hence Psalm 102 provides a great place to study the process of how God helps his own when they are greatly afflicted.

The Hebrew language expresses itself through a keen sense of observation of the world and human life. Naturally Hebrew poetry is saturated with vivid expressions of emotional highs and lows. If Hebrew word meanings are at times difficult to express, the conveyed emotions are not and ring through to the modern reader facing similar emotional situations.

It is a fact of life that this world unfairly afflicts and harms people, especially those who belong to the Lord. Therefore, although it never tells us about the afflicted author or the circumstances he faced, Psalm 102 still lends great assistance to the believer who finds himself or herself in a lamentable situation.

At the same time, the progress in the psalm cannot be ignored. The author begins by expressing his misery and pleading for a hearing. That he is given plenty of space to express himself shows the magnanimous grace of the Lord and the capacity of the Lord to listen to his people with patience. Nevertheless, the unreferenced Holy Spirit works through the prayer so that when the halfway point of the psalm is reached, the author’s personal concerns fade in interest in the condition of the Lord’s dwelling place (Zion) and its important service to all peoples.

Surprisingly, we find out this psalm actually is a messianic hymn. Verses 23-24 are quoted in Hebrews 1:10-12 to underscore the superiority of the Lord Jesus Christ whose endless life brings endless salvation as an answer to personal affliction which can only have a short run because it is connected to this world that shall soon pass away.

The core statement for the psalm is found in verses 11-12 and repeated in verses 23-24 (the messianic verses). These verses transition from the temporary, though real, afflictions of the author to the eternal life of the Lord. The benefits the Lord offers stream from his life. Therefore being connected to the Lord’s life is sufficient promise to address any afflictions we may face.

We are temporarily afflicted (Psalm 102:1-11)

The psalm opens with deep pleadings for a hearing by the Lord. The suggestion to an inexperienced reader could be that the Lord is not capable of handling such situations. This is exactly the opposite of the point the psalm makes. Psalm 46:1, which affirms “God is our refuge and strength, an ever-present help in trouble,” and other acclamations in the book of Psalms, help us to understand that the present author’s pleadings are urgent expressions of the heart, not terrified searches for an absentee God.

The intense cry for a hearing is seen in five petitions. The verbs of the petitions paint a picture of five incremental phases of action the author envisions the Lord moving through as he answers the prayer. Notice the steps of action: hear, let my cry come, do not hide, turn and answer.

The five petitions also reveal five important matters about the author: he trusts his covenant Lord, he boldly goes to his Lord, he can trust the Lord even with this dire distress, he sees the Lord responding personally to him and he is confident to ask for a quick response.

These five matters present something of a check list that can help a believer examine the truth of their relationship with the Lord. Each of the five items can themselves become focal points for inquiry into the condition of one’s relationship with God. The point is not that our relationship with the Lord must be perfect before approaching him with a serious issue, but that as we lay our issues before our Lord, we should also be seeking to advance in our walk with him.

It is not that God is slow to hear, and therefore five petitions are necessary, but that the author poured out something deeply felt in his heart. We never learn the author’s actual situation. Some compare the expressions of verses 1-11 to Job’s expressions of anguish. In both lives, the problems faced never were directly answered, but eventually surrendered to the Lord’s objectives in the situation.

Verses 3-11 provide the author’s description of the emotional turmoil in his life. Something has encroached into his life to the point that he experienced deep inner stress. While emotional stress visits everyone, perhaps, from time to time, the phrasing of these verses is not common to everyday life in our world.

Thus the author’s launch into heart-wrenching pleadings could have the effect of leading some to the wrong conclusion that the author’s situation is lost, and we are watching his life being consumed. Instead, the psalm wants the believer to know that the Lord listens to such deep heart pleadings and is fully capable of addressing such dire situations.

The reminder also is important that Hebrew poetry, like English poetry, uses vivid descriptions to convey a message. Therefore the overall point of verses 3-11 is that the author’s issues had left him wasting away. He was unable to eat or sleep (vv. 4, 7). He groaned to express his pain (v. 5). He felt alone (like an owl, v. 6, or a bird, v. 7). His enemies taunted him in his agony (v. 8). He was in mourning (ashes, v. 9). His days were meaningless (v. 3). His body wasted away (vv. 5, 11) and was consumed as if by fire (v. 3).

The purpose of this part of the Sunday school lesson is to point out that afflictions in life are temporary. This hardly is seen in the petitions of verses 1-2 and the descriptions of verses 3-9. The author’s complaint is bitter and reminds the reader of Psalm 22 which often is associated with the agony of Jesus on the cross. The similar description of the author’s agony in Psalm 102 shows in how deeply his own affliction has affected him.

The temporary nature of affliction is implied more by the author’s movement away from his own troubles to concern for Zion and by the affirmation of the eternal dimension of God’s life (vv. 12, 24). It also is perhaps suggested in verse 23, which indicates the Lord “cut short” the author’s days, thus ending the agony the author faced.

The problem of interpreting the message of this is that answers that “tie up all loose ends” or provide “five easy steps to a solution” are expected by many. It is better to realize that the great blessing indicated in this psalm is the Lord’s three-fold answer to heart-rending affliction is delivered on an epic scale. First, the Lord patiently listens to his people. God personally attends to his children. His presence in our lives is in itself a sufficient answer to anything that besets our lives. Second, the Lord shares his own heart with his people. He has his own large-scale concerns as he faces our world. Thus mutual sharing has occurred in the prayer process of this psalm. Third, ultimate answers to our afflictions are found in the eternal being and authority of the Lord. In other words, things will work out for us in the Lord’s plans (remember the messages of Psalm 8 and Romans 8). We have expressed ourselves, the Lord has listened, and now we must trust him to work his marvelous grace in our lives.

God reigns forever (Psalm 102:12-14)

The reference to the stones and dust of Zion (v. 14) are taken by some to refer to the destroyed temple during the years of the Babylonian exile. Whether this was the case or not is unknown. Nevertheless, these verses seem to contrast the eternal nature of the Lord’s rule with the (at the time) condition of Zion. Zion did not reflect a true impression of the Lord and the author prophesied the time had arrived to rectify this issue.

Zion is the name given to the figurative location of the Lord’s dwelling place on earth. It always has been associated with the city of Jerusalem and more specifically with the temple mount. It is important to note, however, that the true condition of Zion, the grand city of the all-powerful, eternal Lord, was never thought to parallel the condition and status of the human Jerusalem. Yet in Psalm 102, the author proclaims it is time for (the human) Zion to reflect the true nature her Lord.

That God reigns forever is a great message to proclaim and must ever be included in the active affirmations and worship of God’s people. Yet a delicious parallel is suggested in these verses. The author’s afflicted life no more accurately reflects an eternally ruling Lord than the stones and dust of Zion. By implication, the solution for Zion also will be the author’s solution. Curiously, the author’s heart throes have been replaced by equally strong proclamations that the Lord’s favor and compassion has come to Zion.

Apparently the author already has received validation of an answer coming to his pleadings before the Lord. Verse 17 states his confidence that the Lord will respond to the prayer of the destitute. Certainly the author once saw himself as destitute, perhaps not in an economic sense, but certainly in emotional and spiritual senses. Where did such confidence come from if not from the ministry of the Holy Spirit who ministers to the heart and answers with such affirmation that the heart is calmed and made strong again?

God never changes (Psalm 102:24-28)

Verses 18-22 help explain in indirect fashion the great ministry of the Lord in the author’s life. The Lord’s actions parallel the petitions of verses 1-2 and reference aspects from the author’s description of his inner agony. But the author’s message is bold: the Lord answers the prayer of deeply hurting people. This truth must be written as a testimony for future generations. Psalm 102 is that written testimony.

Verse 23 must not be separated from verse 24 any more than verse 11 should be allowed to be separated from verse 12. The message is important: the author was wasting away in his affliction, but he appealed to the eternal Lord for deliverance. The answer received was eternal as well. The world is of temporary existence, as are our problems, but the Lord himself is eternal and never changes. To know the Lord is to have eternal life (John 17:3) and to know eternal life is to have an answer to the temporary problems stemming from living in this fallen world. This is not the expedient answer nonbelievers desire, but it is the grand-scale answer believers cherish.

1 Thessalonians 1

The next five lessons focus on the content of two Pauline letters: 1 and 2 Thessalonians. The Apostle Paul planted this church on his second journey (Acts 17:1-9). These letters could be the oldest writings of the New Testament.

The content of these letters, written just weeks or months apart, gives us a glimpse of a church under intense pressure. What counsel does one give to a young congregation? What priorities does a healthy church emphasize?

What the Bible says …

Paul commends this church for being “a model to all the believers in Macedonia and Achaia” (v. 7). He bases this belief, not on wishful thinking, but upon three concrete observations: 1) their work of faith, 2) their labor of love and 3) their steadfastness of hope.

A literal reading of the Greek New Testament demands one to interpret these three ideas. For example, in the phrase “work of faith,” is the emphasis on work which produces faith, or is it faith that produces work? Does Paul speak of labor which produces love or is intense labor a natural result of their love? Does hope grow out of steadfastness or is steadfastness the fruit of hope? The above possibilities are all grammatically correct.

The New International Version reflects such interpretive choices in their translation: “We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ” (v. 3). Paul gives thanks for their faith, love and hope and the results which these virtues produced.

The dedication and success of this congregation was not the result of Paul’s power—it was the work of the Holy Spirit. “Our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction” (v. 5). Paul fulfilled his role in the process: to be a good example (vv. 5-6). Where others may have taken credit, Paul refuses. The good things, the growth and the blessings which the people experienced, could be explained by only one thing—the work of God’s Spirit among them.

In our digital world, when something goes “viral” it spreads quickly. One posting on the Internet spreads from website to website. What took days to communicate by mail can now reach the entire globe in a matter of seconds.

The work and witness of the Thessalonian church spread throughout the land. People took notice of this congregation and its commitment to living out their faith, their love and their hope. The intense pressure which these believers experienced brought out the best in them. “The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere” (v. 8).

What the Bible means to me today …

The first century church faced opposition from the very beginning. Yet their focus remained on missions and evangelism. Thank God for such churches today! What can your church do to mirror the Thessalonian congregation?

A faith that produces work. Though our efforts do not save us, our faith in Jesus should result in works that give him glory. For example, raising funds to send a mission team to minister to an orphanage in Central America may seem too great a task. But when people pray and respond to the need, children are fed, receive medical attention and hear about the love of God. Faith motivates people to respond with good works.

A love that labors. When we love people, we see them as God sees them. We pray fervently for people to accept Christ as Lord. When the Holy Spirit guides us and we sense his presence in our lives, we cannot help but love others. Consequently, when people come to faith in Christ, we witness the very power of God’s Spirit among us.

A hope that results in endurance. A concise definition of hope is “to look toward the future with expectation.” A good definition for endurance is “to continue, even when you are tempted to quit.” When you feel like giving up or when you recognize the situation at hand as a time when you usually quit, look to the future God has prepared. Hope depends upon the very character of God, not upon the ebb and flow of life. Parents will grieve over the death of a young child, but hope will enable them not to give up on life.

I want to belong to such a church. Consider the following: What if everyone in your church was just like you? What if everyone served on the level you serve? What if everyone gave, modeling their giving after you? What if everyone in your church spent just as much time in prayer as you do?

If everyone attended a worship service as often as you, what would the attendance be? What if everyone nursed grudges just like you? What if your congregation forgave on the same level as you forgive?

We all want to belong to a church that honors God. If we are willing to follow God’s Spirit in every area of life, then we can be like the Thessalonian congregation. And people will know it far and wide.
 

Experiencing the Spirit: The Power of Pentecost Every Day by Henry and Mel Blackaby (Multnomah Books)

Henry Blackaby and his son, Melvin, have added Experiencing the Spirit as a part of the “Experiencing God” series. Much has been written about the Holy Spirit by so many that a new book often is overlooked, which would be sad in this case.

The style of the Blackabys and their personal illustrations make this a fresh look at the person of the Holy Spirit in our life. We rejoice in the work of Christ who purchased our salvation then said in John 14:17-18, “He (the Holy Spirit) dwells with you and will be in you.” The Holy Spirit is the presence of Christ constantly in us enabling us to be all God has planned for our lives to be.

The authors’ treatment of spiritual gifts and the filling of the spirit will help settle many false concepts around today. This small book emphasizes that God wants all believers to experience life to the fullest, and his gift of the Holy Spirit makes this a reality.

The authors provide a study guide that will help readers be sure they have captured the truths of each chapter.

Experiencing the Spirit is a good book for the deep Bible student as well as the young Christian.

Leo Smith,

Executive director

Texas Baptist Men, Dallas

Does God Feel Your Pain? Finding Answers When Life Hurts by H. Wayne House & William Grover (Harvest House Publishers, 2009)

Someone once said, “Pain is only valuable once you know that you’ve learned from it.” To learn from our pain, we must be willing to be taught by our pain, and discern how pain and suffering somehow fit into God’s ultimate plan and purpose. In this relevant and most readable book, authors House and Grover present fresh insight into the problem of pain from theological and practical perspectives. While dealing with some rather challenging theological concepts, the lay reader will not find the treatment overwhelming. The practical focus of the book will offer readers a wide range of application, from the student in the classroom to the hurting in the hospital room.

Part One launches readers into a journey through the reality of pain, how God relates to it, and why he allows pain to be a part of our world. Part Two guides readers through a process of “getting to know the God who feels our pain.” Part Three leads readers through an exploration of how we participate in the sufferings of Christ, how prayer relates to the mind and will of God, and how victory over suffering will one day come in the “glorious future” that awaits suffering believers.

In a world of pain and suffering, House and Grover’s book is a useful resource for those who are hurting, those who know someone who is hurting, and those who are simply serious seekers of answers to one of life’s most difficult questions.

Jim Lemons

Assistant professor of biblical studies

Dallas Baptist University

He Said, He Said by Gerald Mackrell (iUniverse Books)

A man’s radical interpretation of the Bible brings him from isolation to being the talk of the town. A writer moves to Ireland to deal with the sadness of his wife’s death and to find inspiration for his book. He not only finds these things, but also forms friendships with a debate group in a pub, his landlady and a woman he meets at a car wreck.

While getting to know the debate group, he soon becomes the center of the discussion, where he must defend his faith. He shares his controversial beliefs on subjects like evolution, homosexual priests and the story of Adam and Eve, leaving the group wanting more of his ideas. The book explores current, pressing issues through the men’s debates while still showing one man’s journey from the heartache of his past to the blessings of the present.

Lauren Heartsill

Communications intern

Baptist Standard, Dallas

In the difficult journey called the human life, many paths are chosen. Along the way, progress is naturally evaluated. Doubts certainly challenge daily progress. Doubts also arise when progress in life is evaluated. Daily struggles in commitment to the Lord confront us and naturally believers want to be assured of progress. When ones’ life inventory is compared to those of nonbelievers, the apparent worldly success of nonbelievers can bring to the surface doubts regarding the fruits of one’s commitment.

At the core of this issue is perhaps the unrealized thought that believers should enjoy regular doses of worldly rewards. A dangerous assumption is that worldly prosperity directly reflects one’s status before God. Considerable harm can arise from assessing one’s commitment to God by a comparison with those who practice evil. Psalm 73 explores the issues that arise from the conviction of earthly rewards for spiritual status.

Psalm 73 is one of the darkest and most soul-searching psalms in the Bible. It purposefully examines the core of commitment and sets the record straight on some spiritual principles as well as faulty views of life. The key term in Psalm 73 is the heart, the seat of human will and determination. The heart is referenced in verses 1, 7, 13, 21 and 26. The three sections of the psalm provide various revelations regarding the human heart. As the writer progresses, darkness slowly gives way to light and answers are found in the renewal of commitment.

Confront your doubts (Psalm 73:1-5, 12)

Verse 1 presents the overriding truth that the Lord is good to those who are pure in heart. Here purity of heart has to do with the wholesomeness of commitment. The grand statement that God is good to the pure in heart allows for the remainder of the psalm to contemplate various understandings of what God’s goodness can mean.

Problems arose for the psalmist when he viewed the prosperity of the wicked. The prosperity of the wicked presented a powerful lure away from commitment to the Lord. The poetry of verse 2 describes the wavering the psalm writer experienced in his commitment. Verse 3 explains that envy of the prosperity of evil nearly caused him to slip in his commitment.

Verses 3-12 describe the seeming prosperity of the wicked. The description of their evil character is lengthy, using words like arrogant, pride, conceit and calloused hearts. Their prosperity is so apparently complete that they seem to have no concerns or insecurities. At the same time, they can act with violence without concern for reprisals.

The alarming core of the problem naturally is the heart itself, what the psalmist has examined in himself. The hearts of the wicked ones are calloused by their involvement in evil. Their evil hearts burst forth with a variety of vocal claims in verses 7-9. Verse 9 states the evil ones actually claim heaven to be in their favor, raising again the problem with which the psalmist wrestled.

The appearance of heaven’s blessing upon the wicked is strongly compelling. Worldly residents yield to the will of the wicked, seeking the same perks for themselves. The reality of the wicked hearts is seen in verse 11 which records the taunting questions the wicked aim at heaven. These taunts will be answered in verses 18-19 with the destruction of the wicked.

This section holds quite a list of characteristics of the wicked. The implication is that they seemingly are rewarded with prosperity. This provides a compelling, but false, reason to doubt the wisdom of committing to follow the Lord. The wicked still operate the same today. Believers and observers of the faith also react with envy to the successes of the evil world. But things are not as they seem.

Change your perspective (Psalm 73:13-20)

Now the writer looks at his own life and presents the contrast he sees. Verse 13 answers verse 1 with a lament. The pursuit of the purity of heart has not helped the writer, so he thinks. Verses 13-16 explain his unprosperous predicament. Even the attempt to understand his situation has not helped the writer.

But things change in verse 17 when the writer approached God. The location is the temple, representing worship in the presence of the Lord. It is marvelous how worship settings prove answers to issues that plague God’s people. Worship draws God and his answers follow.

God’s perspective now can be seen. Verse 18 corresponds to verse 2. The writer thought he was slipping in his walk, yet it is the wicked who truly slip and are destroyed. They are deliberately led to slippery ground so that they slide into ruin. Thus God truly answers the lifestyle and taunts of the wicked, though the downfall of evil is not popularly understood. In the end, the wicked have nothing, and God has been vindicated.

Affirm spiritual values (Psalm 73:25-28)

Realizing the change in fortunes of the wicked, now the psalmist takes inventory of his life with God. God’s comforting presence always is with him. This is far more valuable than any of the riches the wicked enjoy. The writer is guided by the Lord’s counsel as well. The climax of the psalm comes in verse 25 which the writer makes his claim about heaven: “Whom have I in heaven but you?” The wicked of verse 11 think they taunt an ignorant God. The psalm writer celebrates God’s able advocacy of his cause. God’s blessing in life is not measured by worldly prosperity but by God’s welcome goodness and presence in the lives of his people.

Verse 26 answers verse 2, revealing the slipping in the writer’s life is a matter of the heart and the body, but the reality is that the Lord is present to help the writer succeed in his commitment whereas the wicked are destroyed. By verse 28, the writer has risen above his issue, cherishing the Lord’s presence and proclaiming his deeds.