Many people don’t like this time of year. It gets dark so early. It’s hard for us to keep our spirits high when we are used to a lot more sunshine. It’s called Seasonal Affective Disorder.

All of us suffer from some form of this condition at times in our lives. We have personal disappointments or tragedies that take the wind out of our sails and leave us stuck in the mud. These experiences rob us of our joy, especially at Christmastime. They leave us wondering if we’re walking around in darkness.

Even in our darkness, we have hope that the sun will come up soon and it will be light again. We light up the Christmas tree and we light up our houses. Light gives us hope in the midst of a dark world. Isaiah gives us that kind of hope. He spoke of the returning Messiah, one who would come to lighten our burdens, to right the wrongs, to restore all things to the way they were meant to be. This Messiah would be for everyone-Jews and Gentiles.

It has been said that the main duty of Old Testament prophets was to afflict the comfortable and comfort the afflicted, and Isaiah 11:1-10 is an example of the latter. Isaiah speaks of the Messiah coming from the stem of Jesse; that is, He will be of the house and lineage of David, the son of Jesse. The word stem refers to a “root stock” or “stump.” The image of a stump indicates hope, for out of the stump will come a shoot or branch, the Messiah. That shoot will be fragile yet tenacious and stubborn. It will grow like a plant out of dry ground. It will push back the stone from the rock-hard tomb.

Isaiah is recalling God’s promise to David in 2 Samuel 7:16 that his descendant would rule over his kingdom. The coming King will be endowed with the Spirit of the Lord, who provides the wisdom, ability, and allegiance to God that are necessary to accomplish a challenging task.

The coming King will not just transform the social order. The earth will be extraordinarily wicked when He comes to judge and reign. He will come to strike a blow that will decide His claim to the kingdom. Nature will be restored to paradise. This peace in the animal kingdom will mirror the relief from oppressive injustice within human society. You can put people down and put obstacles in their way, but they will break through all barriers.

Wouldn’t we like to have a greater sense of peace? All of us have that God-given longing that there would be a greater sense of peace within ourselves, within our families, within our nation, and between nations. Isaiah felt the same way, and he knew how to get peace. He told the Israelites how to live at peace with each other, but they didn’t have eyes to see it, ears to hear it, or minds to understand it. The result was 700 years of fighting with each other until the Prince of Peace came to earth and walked in the paths of peace.

There is a recipe for peace:

1. We need to be filled with the Spirit of the Prince of Peace. We need to have the very Spirt of God, alive, full, and vibrant.
2. Any time the Spirit of the Prince of Peace lives inside of us, it results in righteousness-right relationships between two people or nations, treating others with gentleness, kindness, and forgiveness.
3. Anytime the Spirit of the Prince of Peace lives inside of us, it results in justice. We can’t have peace without justice, fairness, or equity. It makes us want to work for justice for the poor, the oppressed, the hungry, and those who don’t have clean drinking water or gainful employment.

The little child who leads the former eaters and the former eaten, the nursing child who is playing around the hole of a poisonous snake, that weaned child who is sticking his hand into the home of the most deadly serpent, is the one we hope for at Christmas. A child who can live and thrive among the most dangerous creatures can become a man who can live his life solely in justice and righteousness, dedicated to those who live their lives on the margins of society, who find themselves on the outside of the potential goodness of life.

We can’t give up on the reality of Isaiah’s dream. The promise of God is more powerful than the destructiveness of humanity. It is this conviction, this certainty of God’s desire for the cosmos that lures us onward into joining the journey toward that reality. This is the reason for Advent, Christmas, Lent, Easter and Christianity. God has plans for us, and we are asked to join in. The new king is coming, and he will usher in a new cosmos. May we hope for it, work for it, and pray for it.

Paul quotes Isaiah 11:10 in Romans 15:12 to show that salvation is for Gentiles as well as Jews. The Messiah’s rule will be over all nations. Christianity will pervade every recess of the earth. God’s spirit will alight upon the world.

Jesus’s earthly ministry is not finished. He could not leave the world as it is, with evil running rampant and the poor still in the dust. Isaiah allows us to celebrate Jesus’ ministry in the past and in the present, but he also urges us to pray and intercede on behalf of our world, where we long for creation’s promised destiny-a place where peace, justice, and grace have the final word.

I want to close this message with a prayer I found when I was doing my research. It expresses the hope we have during this season of Advent when we prepare our hearts, minds and souls to remember not only Christ’s birth in Bethlehem over 2,000 years ago, but His return in the future. Let us pray:

Lord, you know all too well that to be human-to be able to feel joy and delight-is also to be able to feel pain and sadness. So come to us all this Advent, O God, bringing glad tidings and good cheer, comfort and hope, for we celebrate that marvelous mystery we call incarnation—when you became one of us, born a baby, who grew up and lived and breathed, seated and cried, ate and drank, lived and died.

Through him, bring us hope, bring us joy, bring us healing and wholeness, bring us a sure refuge in the darkness as we await for something new to be born in us, something small and bright, a tiny flame that will carry us into the future. In the name of that light which came to save us, even Jesus the Christ, Amen

An audio version of this message can be found at https://www.spreaker.com/episode/isaiah-11-verses-1-10-the-light-of-christ-brings-hope-to-the-world–68899819

Bibliography

1. Jeremiah, David: The Jeremiah Study Bible: New King James Version (Nashville, TN: Worthy Publishing; 2013, pp. 893-894)
2. Jamieson Fawcett Brown Commentary. Part of Wordsearch 11 Bible software package.
3. Michael J. Chan, “Commentary on Isaiah 11:1-10.” Retrieved from www.workingpreacher.org
4. Barbara Lundblad, “Commentary on Isaiah 11:1-10.” Retrieved from www.workingpreacher.org
5. The Rev. Dr. Alan Brehm, “Light in the Darkness.” Retrieved from www.thewakingdreamer.com
6. John C. Holbert, “Wolves and Lambs and Leopards, Oh My! Reflections on Isaiah 11:1-10 (Advent 2).” Retrieved from https://www.patheos,com/progressive-christian/2-13/12/wolves-lambs-leopards-john-holbert-12-03-2013?p=1
7. Ron Hansen, “The Peaceable Kingdom.” Retrieved from www.journeywithjesus.net
8. John C. Holbert, “The Hope of Peace: Advent Reflections on Isaiah 11:1-9.” Retrieved from https://www.patheos.com/resources/additional-resources/2010/11/hope-of-peace?p=1
9. The Rev. Dr. Stephen R. Montgomery, “Not Much but Enough for Me.” Retrieved from www.day1.org
10. The Rev. Edward Markquart, “Visions for Peace: No Short Cuts” Retrieved from www.sermonsfromseattle.com

Have you ever noticed that life is made up of decisions? Decisions reveal the inner nature of a person. People make decisions based on conditioning that is determined by their goals and priorities.. We are responsible for our own decisions, but we are also accountable to God.

Jesus presents three very significant contrasts in Matthew 7:13-21. They are:

1. The broad way  and the narrow way.
2. Bad fruit and good fruit.
3. Doing and failing to do the will of God.

The first contrast-the narrow way and the broad way-is a contrast between the abundant life which Jesus offers and the way of selfishness, which has no restraints. Jesus consistently teaches how hard it is to follow Him. The two gates in verses 13-14 represent every person’s choice: Following Jesus or following any other path. Only the more difficult, less-chosen gate to follow Christ leads to life.

The gate is narrow because it is demanding. It requires faith, discipline, and integrity. The broad road, in contrast, has no demands of loyalty, integrity, discipline, or character. The wide gate leads to hell, but the narrow gate leads to heaven and God’s blessing. It is narrow and harder to travel, but it leads to life. A narrow gate requires a much slower and more careful pace.

Whenever the true and narrow way is taught, there are always false teachers who disguise themselves as genuine shepherds. This was particularly evident by the time Matthew wrote his Gospel. The people were confronted with (among other things) the legalists who taught that in order to be a Christian you had to be circumcised. Jesus warned His followers that they should be discerning and not accept everything that is presented under the guise of being the gospel, especially in the church. As one minister once said, “More harm has been done to the church by termites on the inside than by woodpeckers on the outside!”

The second contrast is between bad fruit and good fruit. Jesus said that it is impossible for an evil tree to bear good fruit. The early church came up with a list of guidelines to discern the claims of prophets, especially those who went from one town or village to another:

1. He was to remain one day or perhaps two if necessary. If he stayed for three days, he was a false prophet.
2. He was to ask for nothing but his food. If he asked for money, he was a false prophet.
3. Prophets were to be known by their character.
4. If a prophet wanted to settle in a particular town or village he was to secure a trade and work so he could eat.

Teaching is false when it claims salvation without discipleship. Teaching is false when it offers grace as something separate from God’s gracious presence. Teaching is false when its emphasis on faith does not include any mention of ethical living. Teaching is also false when it emphasizes ethics as a saving way of life rather than as the expression of the transforming work of the Spirit in us.

Just as in Old Testament times when false prophets were common, we are not safe from the devil’s schemes. He is a wolf disguised as a sheep. What appears harmless is simply there to entice us and draw us in. It can feel good and right, but then the snare of sin traps us, and we suddenly realize we are in danger.

Believers glorify God and identify themselves with Him by producing spiritual fruit, which includes faith, good works and steadfast character. When there is no spiritual fruit, there is no spiritual life or faith. The kingdom is both words and deeds. A disciple is one who links words and deeds, for deeds demonstrate the word and the word interprets the deed.

Jesus’s words in this passage are not idealism. They are the guidelines for our lives. We live only by and in His grace. We can’t believe this message without the enabling power of the Holy Spirit. His call to obey Him is evident. Jesus makes clear that deeds verify words. Willingness and eagerness are the signs of someone who has come to faith in Jesus. They obey, not because they want to earn God’s favour, but because they feel delighted to have received it already.

Someday every person will stand before God in judgment, and the reality of every person’s relationship with Jesus Christ will be revealed. Without a personal relationship with Christ, religious words and religious ways-such as attending church, filing positions of church leadership, and performing good works-have no value.

If you were arrested for being a Christian, would there be enough evidence to convict you? In other words, when the world looks at you do they see just another average Joe, or do they know you serve a greater King?

A peaceful life leads nonbelievers to respect believers. People are watching the way we act more than they are listening to what we say. For example, Saint Francis of Assisi once invited a young monk to accompany him to town to preach. The novice was honoured at the opportunity. They set out for the city, then walked up and down the main street, then several side streets. They chatted with peddlers and greeted the people. After some time they returned to the abbey by another route.

The younger man reminded Francis of his original intent. “You have forgotten, Father, that we went to town to preach.” Francis replied, “My son, we have preached. We have been seen by many. Our behaviour was closely watched. Our attitudes were closely measured. Our words have been overheard. It was by thus that we preached our morning sermon.”

Many prayers are filled with requests that Jesus help things go well in our own, personal little kingdoms here on earth. Of people like this, Jesus said: “Not everyone who calls out to me ‘Lord, Lord’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter.” What does this mean? It means living according to His laws. It draws us more into His likeness.

Being a Chrisitan is not an easy life. The fruit of the Spirit only grows sweet and nourishing over the course of time, and the richest harvest of blessings only comes through the pain of process. In fact, delayed gratification is a requirement of experiencing the fullness of our Christian birthright. We must not trade a joy-filled and peace-infused existence on the narrow road for a few shallow and temporarily satisfying pleasures that only leave us feeling empty.

(An audio version of this post can be found at https://www.spreaker.com/episode/matthew-7-verses-13-21-decisions-descisions-decisions–67895871)

Bibliography

1. Jeremiah, David: The Jeremiah Study Bible, New King James Version (Brentwood, TN: Worthy Publishing; 2013, p. 1293)
2. Augsburger, M.S., & Ogilvie, L.J.: The Preacher’s Commentary Series, Volume 24: Matthew (Nashville, TN: Thomas Nelson Inc.; 1982; p. 18)
3. Stanley, C.F.: The Charles F. Stanley Life Principles Bible: New Kings James Version (Nashville, TN: Nelson Bibles; 2005)
4. MacArthur, J.F. Jr.: The MacArthur Study Bible: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers; 2006)
5. Lucado, M.: The Lucado Life Lessons Study Bible (Nashville, TN: Thomas Nelson; 2010; pp. 1305-1307)
6. Bobby Schuller, “The Right Path.” Retrieved from www.hourofpower.org.
7. Kelly McFadden, “Beware of the Dog.” Retrieved from www.crosswalk.com/devotionals/homeword/
8. Jack Graham, “Are You Producing the Right Kind of Fruit?” Retrieved from jgraham@powerpoint.org
9. Charles R. Swindoll, “Destination Unknown.” Retrieved from info@insightforliving.ca
10. Bobby Schuller, “Forgo Instant Gratification.” Retrieved from www.hourofpower.org

Picture the scene in Psalm 79:1-9. God has been told that the Gentiles have invaded Israel. The temple has been destroyed. The bodies of his followers are lying in the open, exposed to birds and beasts. This is especially offensive because burial of the dead is a godly duty. Even the priests, who normally could not touch dead bodies, are allowed to touch the bodies of their relatives in order to ensure a proper burial. Jerusalem was drenched in blood like water. This image came true in AD 70 when the Roman army under the command of general Titus invaded Israel and destroyed the temple.

After the severe blow of the sacking of the temple, the people did not ask why they had to suffer, but how long they had to suffer. This question serves as a transition from lament in verses 1-4 to prayer in verses 6-9.

A defeat of a nation was believed to be a defeat of its god. A mark of spiritual maturity is one’s concern for the reputation of God. Israel’s neighbours mocked her and claimed that God had abandoned His people, but the psalmist surveyed the landscape and concluded that God’s hand was there. It was a hand of judgment. The psalmist saw Israel’s destruction as the consequence of God’s eternal kingdom and God’s enduring moral order and authority.  God was angry with Israel, and His wrath was upon her. The covenant between God and Israel was broken, likely because the people went after other gods.

It is a similar to the wrath God had when the people made and worshipped the golden calf. Like Moses, the psalmist urged God to not remember the past sins of the people, even though they suffered the consequences of past rebellion. In addition, after God forgot Israel’s sin, the psalmist asked God to restore His relationship with the people because they were brought very low. In other words, the psalmist asked God to forgive His people.

The psalmist prayed for divine vindication for his people not in a spirit of vengeance but in a spirit of justice. Without any regard for God, the heathen had desecrated God’s land and left His people desperate. When God acts, He will vindicate His name before those who blaspheme Him. He will be glorified before the whole world. That is why the psalmist asked why the nations of the world should get away with assuming that God is absent. He cried out for God to avenge those who died when Jerusalem was destroyed.

Today’s society can own this psalm as its own. Stress helps us realize how much we need God to steady our lives. We also need God’s forgiveness, because we have also turned our backs on God. We worship things like money, power and sex. Chaos and sin are running wild in this world. If you don’t believe me, look as what has been happening in the United States since Donald Trump returned to the White House. We need to atone for our sins and those of our ancestors. We need God to hear the cries of the prisoners, the oppressed, those bound in Satan’s darkness and the darkness of their own compromised theology. We need God to glorify His name and vindicate Himself against those false idols who blaspheme Him and reproach Him and His Son. When we pray about something for the sake of God’s name, we urge Him to act in order to defend His reputation, to make His glory known, to honour Him, and to let others see His majesty and greatness.

Forgiveness is not deserved. While the Bible does tell us to forgive us as we have been forgiven, it’s not a right that we are entitled to. Since Jesus made a decision to go to the cross and set us free from the weight of our sins, we can make a choice to forgive in a similar manner. Forgiveness is a process. It takes time. As we embark on this journey, one of the most liberating things we can do is pray for those who have wronged us. When we do, God guides us on the road to surrender and begins the task of healing our hearts.

(An audio version of this post can be found at https://www.spreaker.com/episode/psalm-79-verses-1-9-the-wrath-of-god–67830894)

Bibliography

1. Williams, D., & Ogilvie, L.J.: The Preacher’s Commentary Series, Vol. 14: Psalms 73-150 (Nashville, TN: Thomas Nelson Inc.; 1989; pp. 68-72)
2. Stanley, C.F.: The Charles F. Stanley Life Principles Bible: New King James Version (Nashville, TN: Nelson Bibles; 2005)
3. MacArthur, J.F. Jr.: The MacArthur Study Bibie: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers; 2006)
4. Lucado, M.: The Lucado Life Lessons Study Bible (Nashville, TN: Thomas Nelson; 2010; pp. 779-780)
5. Bobby Schuller, “The Process of Forgiving.” Retrieved from hourofpower@hourofpower.org
6. Jeremiah, David: The Jeremiah Study Bible: New King James Version (Brentwood, TN: Worthy Publishing; 2013; p. 759)

A minister once stood in a pulpit and preached the personal gospel of salvation by faith. The congregation did not know that he was standing on only one leg. After about fifteen minutes, he fell over. He got up and launched into the topic of social responsibility, standing only on the other leg. After some time, he fell again. He stood up and made his point: we need a two-legged gospel of faith and obedience. Nothing less will bless God and this world.

We as Christians live in the tension between faith and obedience, worship and work. One must lead to the other or we will have half a gospel. Psalm 50 demands faith that acts. It calls for worship that works. God is introduced both as the Creator and the Covenant-God of Israel. Creation is called to witness because God is coming to judge His people. The psalm exposed Israel’s sins of murder, adultery, and lying. God’s stern warning of judgment is followed by the promise of salvation.

Israel’s worship was on God’s heart. Sacrifices showed the worshiper’s heart and priorities. In Israel’s case, the sacrifices testified against them. The sacrificial system was meant to seal the promise of the covenant, but it was turned into a “let’s make a deal” arrangement through which the people thought they could buy God’s favour with their sacrifices. God did not need their sacrifices, but Israel did. These sacrifices were signs of the covenant between God and Israel, as an act of surrender, and as a substitute for sin.

True worship begins with the heart and includes obedience. That’s why the psalmist tells us in verse 14 to “Offer to God thanksgiving and pay your vows to the Most High.” When worship comes from the heart and is exhibited in obedience, God promises that His people may “Call upon Him in the day of trouble, and He will deliver them and they will glorify Him.”

Psalm 50 applies to us today. We often think that God needs us, our money, our time, our worship. After all, what would He and His church do if we weren’t there? That attitude is wrong for two reasons. First, it assumes that God is weak. He is the sovereign Lord. He does not need us or our money. Second, it expresses too high a view of ourselves. Pride enters in and the proud can’t stand in the presence of the Holy God. God has no needs, and we do not make up for any divine deficiencies through our service, but because He loves us, He invites us to serve Him. We are to treat our offerings as acts of thanksgiving for all that God has done and given. These are the only sacrifices that are acceptable to God.

Sometimes giving thanks to God feels like a sacrifice. We have to push through pain in order to show gratitude to God, but it comes with a big blessing. When we do, we prepare the way for God to show us our salvation; that is, His deliverance, His rescue; redeeming our pain, knowing we have a way out, and saving us from ourselves.

God addressed the wicked in judgment, God rebuked them for using His law and claiming His covenant. Only a person with a heart turned toward God has the right to use His law and claim His covenant. Wicked people hate instruction and reject God’s words. God proves this charge by stating that a wicked person “consents” with a “thief.” The verb “consent” means “to be pleased, to accept favorably.” This goes against the spirit of the commandment not to steal. God also accuses the wicked of being partakers with adulterers. To be a partaker means to “have a portion”” with those who break the marriage vow, and that goes against the commandment not to commit adultery.

God’s condemnations are directed not at the act of sacrifice, but at the people’s attitude in sacrificing. His rebuke must be heard. If not, He will punish those who forget Him. Those who worship God rightly by offering praise will glorify Him and those who conduct themselves according to His law will be saved.

The way to discover whether or not the impending judgment is welcome or undesirable is by examining who is being judged. We hear that God summons people for all time, past, present, and future, from the rising of the sun to its setting. We are twenty-first century Christians are drawn into this text, because no one is excluded from the forthcoming judgment.

(An audio version of this post can be found at https://www.spreaker.com/episode/psalm-50-faith-and-obedience–67654378)

Bibliography

1. Jeremiah, David: The Jeremiah Study Bible: New King James Version (Brentwood, TN: Worthy Publishing; 2013; pp. 739-740)
2. Williams, D., & Ogilvie, L.J.: The Preacher’s Commentary Series, Vol. 13: Psalms 1-72 (Nashville, TN: Thomas Nelson Inc.; 1986; pp. 378-384)
3. Stanley, C.F.: The Charles F. Stanley Life Principles Bible: New King James Version (Nashville, TN: Nelson Bibles; 2005)
4. MacArthur, J.F., Jr.: The MacArthur Study Bible: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers; 2006)
5. Fred Gaiser, “Commentary on Psalm 50:1-6.” Retrieved from www.workingpreacher.org
6. Matthew Stith, “Commentary on Psalm 50:1-6.” Retrieved from www.workingpreacher.org
7. Shauna Hannan, “Commentary on Psalm 50:1-6.” Retrieved from www.workingpreacher.org
8. Joni Eareckson Tada, “A Sacrifice of Thanks.” Retrieved from response@joniandfriends.org

In Matthew 12:1-14 we read about two incidents that took place on the Sabbath. These incidents illustrate what Jesus meant when He invited His followers to find rest in His way of life. In each account, Jesus shows that the “burden” of the Sabbath is to do good by meeting people’s needs. The word “lawful” is important in this passage, in which Jesus had disputes with the religious leaders of the day.

The conversation regarding the Sabbath started because the disciples plucked and ate some heads of grain as they walked through the fields because they were hungry. They rubbed the grain out in their hands and ate. The Jewish community had extensive laws forbidding work on the Sabbath, and the disciples’ act broke their laws. Jesus and the Pharisees did not disagree about the fact that the Sabbath should be holy; they disagreed about who possessed the authority to decide its meaning and purpose.

No law prohibited the plucking of grain in order to eat on the Sabbath. Gathering handfuls of grain from a neighbour’s field to satisfy one’s immediate hunger was permitted according to Deuteronomy 23:25. What was prohibited was labour for the sake of profit. A farmer could not harvest for profit on the Sabbath, but an individual could pick enough grain to eat.

Jesus explained some passages from the Old Testament Scriptures to prove the true intent of the Sabbath and to show His authority over it. Jesus argued from the lesser to the greater. If David was allowed to eat the showbread that was reserved only for the priests according to 1 Samuel 21:1-6, and the priests in the temple could perform vigorous work on the Sabbath according to Leviticus 24:5-8 and Numbers 28:9-10 without being condemned, certainly Jesus and His disciples were innocent when plucking grain on the Sabbath. The Pharisees’ strict interpretation about keeping the Sabbath was far off the mark and did not agree with the very Scriptures they claimed to safeguard. When God commanded the Israelites not to work on the Sabbath, Jesus knew that the law was given to relieve the people.

As the Lord of the Sabbath, Jesus knew better than His adversaries what God intended to accomplish through it. Although the Pharisees knew these word from Hosea 6:6-“I desire mercy and not sacrifice”-they had completely missed their practical implications. God Himself declares that in His order of priorities, acts of compassion and mercy are more important than religious acts or sacrifices.  A desire to extend mercy to the needy will guard believers from condemning the innocent and focusing on petty details.

Whether or not it was lawful to heal on the Sabbath was a disputed point in ancient Judaism. Jesus replied to the Pharisees’ question in more general terms: it is lawful to do good on the Sabbath. Matthew wants his readers to see how ironical it is that Jesus’ opponents had no difficulty finding fault with the Messiah on the Sabbath while they strictly opposed Jesus doing good on the Sabbath by healing a suffering man made in God’s image.

Jesus’ answer in Matthew 12:3-8 points out that the Sabbath laws do not restrict deeds of necessity, service to God, or acts of mercy. He reaffirmed that the Sabbath was made for man’s benefit and God’s glory. It was never intended to be a yoke of bondage to the people of God. Jewish tradition prohibited the practice of medicine on the Sabbath, except in life-threatening situations. No law in the Old Testament forbade the giving of medicine, healing, or any other acts of mercy on the Sabbath. It is always lawful to do good.

Jesus attacked the two highest religious rites. First, He attacked temple dominance in their worship, of which Jesus said, “I say to you that in this place there is One greater than the temple.” Second, He attacked legalistic Sabbath observance with the words, “For the Son of Man is Lord even of the Sabbath.” Because He was greater than the temple, and because He was Lord of the Sabbath, Jesus was the ultimate authority regarding service and worship in the will of God.

The miracle of healing the withered hand was Jesus’ answer to His critics. Jesus extended His teaching by decisive action of His own. The man with a withered hand was no doubt an outcast who would have difficulty earning a living because of his deformity. For the Pharisees, healing on the Sabbath was lawful only if a life was in danger. Since this healing on the Sabbath would not meet such a criterion, it offered a perfect test case for accusing Jesus of breaking their interpretation of the law.

The Pharisees’ question as to whether it was lawful to heal on the Sabbath was interpreted by Matthew as having a wrong motive. They wanted to charge Jesus with violation of the Sabbath law. The man’s problem did not demand immediate attention; it would remain relatively unchanged by another day, but Jesus met the challenge of His opposition.

Jesus looked on the man with compassion while the scribes and Pharisees were only concerned with the minutiae of their regulations. They either took the initiative with their question or they intruded into the conversation between the man and Jesus and asked Jesus whether it was lawful to heal on the Sabbath.

In a personal appeal to common sense and the superior value of a human being to a sheep, Jesus declares that it is always lawful-and in fact, it is an obligation-to do good on the Sabbath. This general conclusion should be applied to all of life, every day, not just on the day of rest. The time is always right to meet needs and relieve suffering.

(An audio version of this message can be found at https://www.spreaker.com/episode/matthew-12-verses-1-14-jesus-and-the-sabbath–66956143)

Bibliography

1. Jeremiah, David: The Jeremiah Study Bible: New King James Version (Nashville, TN: Worthy Publishing; 2013; pp. 1300-1301)
2. Augsburger, M.S., & Ogilvie, L.J.: The Preacher’s Commentary Series, Vol. 24: Matthew (Nashville, TN: Thomas Nelson Inc.; 1982; p. 18)
3. Stanley, C.F.: The Charles F, Stanley Life Principles Bible: New King James Version (Nashville, TN: Nelson Bibles; 2005)
4. MacArthur, J.F. Jr.: The MacArthur Study Bible: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers; 2006)
5. Lucado, M.: The Lucado Life Lessons Study Bible (Nashville, TN: Thomas Nelson; 2010; pp. 1312-1314)

In the passage we heard from the Book of Amos, we see a prophet who was tough and blunt. He said things that no one wants to hear today any more than they did 3,000 years ago. He makes even preachers who preach hellfire and brimstone look tame.

A plumb line is a builder’s tool for determining that a surface is straight. All sin and its resulting judgment is measured against the holiness and righteousness of God. This new understanding enabled Amos to fearlessly stand as God’s spokesman and accept Israel’s coming judgment as both necessary and just.

The vision of the plumb line declared the certainty of the Lord’s judgment on those who do not repent of their sins. In this vision, Israel is portrayed as a misaligned wall that is leaning and ready to fall over. Israel was not perpendicular to the horizon of God’s covenant and commandments. The wall of Israel was not straight according to righteousness and justice. The symbolism was pointed. Israel was leaning so far out of the plumb of God’s will that the “wall” was dangerous. It had to be destroyed for safety.

From a human point of view, the scene of Israel’s judgment repulsed Amos, but with the vision of God holding the plumb line, and Amos’ subsequent encounter with Amaziah-who represented the depth of Israel’s rebellion-Amos gained the Lord’s perspective.

Every day, every moment, in each situation and in every relationship God stands by the wall with a plumb line in His hand. Every day He notes any divergence from the straight. Is the divergence getting worse? When is the wall of our life dangerous for others?

The first note of the kingdom of God is righteousness. How do our walls stand by that plumb line? Are they in line or off the straight, out of the perpendicular? We need to see what we are, what we could be, and realize that we do not have to stay where we are.

God set a living, ever-present plumb line in history when Christ was born. The walls of our lives are being constantly measured by Him. He is both the Chief Cornerstone and the One who measures us by His plumb line of absolute love, forgiveness, service, purity, and honesty.

The images of judgment and destruction often leave us wondering what kind of message this might be for our time and place. We prefer to hear messages of uncompromising mercy, but God’s love and God’s judgment are not mutually exclusive. His mercies are meaningless without His justice. The concept of justice has no meaning if God can’t be offended. God is offended at the injustices that take place in sacred places and will not stand for any expression of religion that does not advance His demand for justice and righteousness. This vision might distress and disturb us because it prompts us to consider if our mission and witness are in line with God’s vision of justice.

As we look at the world around us today and think about the magnitude of God’s coming judgment on the earth, our tendence is to cry out, “Forgive, Lord! Stop! Human beings are so fragile and weak!” just as Amos did. When we consider the extent and depth of human sin from God’s perspective-and especially when we remember that God issues judgment only after humanity has refused His mercies-then we can better understand why God must judge those who reject Him. 

Amos’ confrontation with Amaziah, the priest of Bethel, leaves no doubt in his mind about God’s purpose in judging Israel. When Amos told Israel about the vision of the plumb line and especially about the implications for the destruction of the sanctuaries and the sword against King Jeroboam II, Amos’ opposition was sealed in determination to get rid of him. Amaziah had been waiting for this moment. Amos had gone too far this time. He not only threatened the high priest’s position but had made a treasonous threat against the king. Amos was told to go back to where he came from. Amaziah and Jeroboam did not want to hear what Amos said because Amos threatened their positions. Amaziah was a priest, but his authority came from King Jeroboam, and not from God. Amaziah was more interested in Jeroboam’s security than the truth of God’s word

Amos upset the status quo. Jeroboam II and his kingdom were enjoying a time of great power and prosperity. The Israelites assumed their privilege and affluence were signs of God’s blessings to them as the chosen people. They had forgotten their suffering as slaves in Egypt. They were free from the influence and harassment of neighboring superpowers, but they neglected to share the fruits of their prosperity with the poor. Their religious observance was disconnected from their social ethics and did not include social justice.

Jeroboam tried to make his own truth, just like some leaders do that these days, especially Donald Trump and some American politicians. It might seem effective from their viewpoint, but it can’t hold up against the One who knows all things.

Jeroboam and his kingdom might seem to be prospering, but God said that they are not measuring up. God said that if they did not get their act together they would soon collapse. Their lack of concern for justice in the community, along with their rejection and abuse of the poor of the land, will lead to their destruction. God is telling us the same thing today. If our lives are not in line with His standards, we will suffer.

Amaziah met his match in Amos. He was an excellent debater. He deflated Amaziah’s accusations. Amos was there by God’s authority, not by his own. He did not claim to be a professional prophet.

All of us know people like Amaziah. They are master manipulators and power brokers. They will use people against one another to get their own way. Many of those who suffer from this spiritual malady claim to be religious, but they do not know God or have a deep communion with Him.

A plumb line pictures God’s careful evaluation of the hearts and behaviour of His people. Sometimes He delivers His defiant people up to Satan. Before we single out people who are like Amaziah, we must look at our own lives. How might we have responded to Amos’s visions, especially the plumb line? The only sure antidote to the Amaziah complex is to let the plumb line fall on our lives every day in honest, open prayer.

In a time when we want to hear that we are loved by a loving and caring God, Amos’ message of God’s anger is hardly what any of us want to hear. What to do with Him? We must make a place for him today. His uncompromising demands for justice and his unwillingness to allow worship to cover over our unwillingness to care for the poor and needy in this world are themes that never go out of style.

We need to do what is right, love it passionately, and repent of the sinful ways that rage against God and His plans for our lives. The gospel can still get through to us and call us back to our better selves as re-created in Christ. We won’t be tempted to tell the prophets who speak the truth to shut up. It is we who must shut up so that we can hear the Good News.

(An audio version of this message can be found at https://www.spreaker.com/episode/amos-7-verses-7-17-god-s-plumb-line–66955890)

Bibliography

1. Jeremiah, David: The Jeremiah Study Bible: New King James Version (Nashville, TN: Worthy Publishing; 2013; p. 1185)
2. Ogilvie, L.J. & Ogilvie, L.J.: The Preacher’s Commentary Series, Vol. 22: Hosea, Joel, Amos, Obadiah, Jonah (Nashville, TN: Thomas Nelson Inc.; 1990; pp. 348-354)
3. Stanley, C.F.: The Charles F. Stanley Life Principles Bible; New King James Version (Nashville, TN: Nelson Bibles;2005)
4. Lucado, M.: The Lucado Life Lessons Study Bible (Nashville, TN: Thomas Nelson; 2010; pp. 1227-1229)
5. Anne Stewart, “Commentary on Amos 7:7-17.” Retrieved from www.workingpreacher.org
6. Doug Bratt, “Amos 7:7 Commentary.” Retrieved from https://cepreaching.org/authors/doug-bratt/
7. Scott Hoezee, “Amos 7:7 Commentary.” Retrieved from https://cepreaching.org/authors/scott-hoezee/
8. Gine Burkhart, “Hearing Critical Words.” Retrieved from newsletter@christiancentury.org