Shock and Amazement

Posted by David on September 14, 2006 under Bulletin Articles

I suspect most, if not all of us adults, clearly remember where we were that morning as those events unfolded. I am sure that many of us easily remember the shock and amazement of that day. After all, we are the benevolent, kind-hearted good guys-how could anyone anywhere hate us that much? What did any of those people do to deserve a horrific end? How could anyone think those families deserved such horrible suffering?

We were suddenly and horribly introduced to some harsh realities about the views of some people toward Americans. (May I quickly add not everyone hates us! We need to constantly remember that! It is just as unjust to stereotype others as it is for others to stereotype us!) Yet, we must ask, “Why do some find it easy to hate us?”

1. People who have nothing, who live in unimaginable poverty without any hope of escaping it, often resent us for having so much.

2. People who have little opportunity often resent the too common American mindset that thinks the rest of the world exists to support the American lifestyle.

3. Many people do not like the moral values of our culture, and see American values as a threat to their values. (Do we not fear some of those values?)

4. Often other people’s perception of Americans is shaped more by movie exploits and TV images than real life in this nation.

Perhaps that day what naivety remained in the American people became a fearful skepticism. There was a time when we as a people were more likely to think good of others rather than bad. No longer. Now na?ve innocence has transformed into a hardened cynicism. Instead of thinking the best of people as our first thought, we too commonly think the worst of people as our first thought.

In this tragedy there is also enormous opportunity. If ever there was a time when we could demonstrate the beauty of Christian peace in God’s family, now is the time. However, we must understand the importance of living at peace among ourselves before we can project the image of peace to a fragmented world. That requires both courage and understanding. Is not faith in Jesus Christ the essence of courage and understanding? The issue is quite personal for all of us: “Do I seek that courage and understanding?”

Trying To Be Perfect (part 2)

Posted by Chris on September 10, 2006 under Sermons

Read Matthew 5:27-37

So when is the last time you made an oath? When is the last time you witnessed someone taking an oath? Presidents and other leaders are sworn into office. A witness in a court is sworn to tell the truth. A bride and groom make a vow, which is a special kind of oath. But what exactly is an oath?

An oath (from Old Saxon eoth) is either a promise or a statement of fact calling upon God as a witness to the binding nature of the promise or the truth of the statement of fact. Technically, to swear is to make a promises that invokes God to hold you accountable to that promise.

Jesus knows about oaths. He also knows how they are abused. Since an oath calls upon God and it just seems sort of pretentious to summon God to witness our business, some would swear not by God, but by heaven. That seems a little nicer. Of course the convenience of swearing by heaven is that this isn’t as binding as swearing by God, so maybe it wasn’t really an oath to being with since an oath technically invokes God.

But Jesus knows the difference and he teaches his disciples differently: Instead of reserving the truth for special occasions like an oath, Jesus’ disciples always tell the truth because we are always in the presence of God.

The same way with vows and covenants. Vows are special oaths that represent covenants between people. Like the covenant between a man and woman in marriage. Jesus knows about vows and covenants. He also knows how they are abused. Moses required the men of Israel to write out a bill of divorce if they were going to get rid of their wives. It was an effort to limit divorce so that the men would practice some sort of self-control and not abuse the women they put out on their own. But in later times the men of Israel developed a process of “scriptural divorce” and created a loophole in the covenant that allowed them to wrap their lust up in legality so they wouldn’t break any rules.

But Jesus knows the difference and he teaches his disciples differently: It isn’t enough to “not commit adultery” or to “stay married to one person.” Not breaking any rules isn’t the same thing as purity of heart. And Jesus did not say “Blessed are the rule-keepers, for they shall stay out of trouble.” No, he said “Blessed are the pure in heart, for they shall see God!”

Lust and adultery are not a problem simply because they break the rules. That’s an immature and imperfect way to view it. The real problem with lust (of any sort, not just sexual) is that it is unbelief. It trades the unseen promises of God for the tangible object of a moment’s desire. We become Esau giving up our birthright for a bowl of soup.

A report on the news yesterday told of the struggle of women in Lebanon and other Arab countries to obtain certain basic rights. In Lebanon there are eighteen legal courts designed to deal with different cultural and religious beliefs about women in society. But what all of the courts have in common is that women are objects – they are subordinate to men.
In America it is very different. Women have rights. In fact, a woman has the right to “make herself” nothing more than an object to be used by a man – but the woman may be fulfilling her own desires. Now which is better, America’s way or Lebanon’s way. If we are only concerned with individual rights, we should say America. But if we understand the teaching of Jesus, then we should say that Americans and Lebanese have the same problem – they are exchanging the unseen promises of God for the tangible. We each have our ways of reducing people to objects for our own benefit rather than seeing people as God’s children.

According to Jesus, lust becomes a problem not because it breaks a rule, but because it distracts us from the purity of heart that his disciples have when they follow him. The instruction to poke out our eyes our cut off our hand is meant to underline how serious this is. It is better to save your whole body than to sacrifice it for the momentary pleasures of the eye or the hand. Likewise, it isn’t worth losing your whole body for those same lusts. When the eye becomes clouded with lust, we can no longer see God.

When our hearts are clouded and impure, we live by lies we tell ourselves. The little stories we make up that justify our fears or our lusts. When our hearts are clouded are impure, something as important as marriage can become a means to satisfy our own selfish desires. But Christ consecrates the marriage of disciples and sanctifies it. He sets it on a stronger foundation than mutual satisfaction and makes it into a covenant of love and selflessness that enables us to practice reconciling forgiveness.

The problem we have with oaths and covenants today is that we apply them only to individuals. They are regarded as nothing more than a personal ethic. When a single person no longer accepts the oath or the covenant, he or she abandons it for personal desires.

But oaths and covenants are based on more than a personal moral code. We are all stakeholders in the oath and covenant. This is simply because we are all accountable to the truth. Truth is something larger than all of us. Not any version of the truth, but God’s truth and God’s will. God’s truth becomes the oath and covenant that binds us to one another in such a way that it is truly the only way we can all live together in any way at all.

The only way we can become perfect is as a people, not as individuals. Jesus never intended his sermon to be practiced by hermits. He is preaching to a crowd. He is preaching to churches. His “you” is plural.

We are going to be perfect together – and this is where church discipline and accountability come in: We tend to think that church discipline means “someone is getting in trouble.” That’s a rather elementary school concept of it. The discipline is always an attempt to help people do better – never to punish. Church discipline is the children of God working together trying to be perfect as our father in heaven is perfect.

Forgiveness and reconciliation are the practice and process of a people living out perfection. Through the process of forgiveness and reconciliation we become more than what we could be if we had simply followed our own desires. We actually improve – we mature and become perfect – when we confront our own lusts, our own desires, our own tendency to wiggle away from God’s charges. And the only way we make any progress is through forgiveness and reconciliation. God’s forgiveness and the forgiveness of others.

What’s great about marriage is that we are constantly in need of forgiveness and reconciliation. There is no way we can live so intimately with another and find ourselves in need of either being forgiving or extending forgiveness. That’s reconciliation. Any marriage counselor will tell you that she would rather deal with a couple who start by owning their own problems than with a couple who blame each other. Confession and forgiveness lead to reconciliation, and the awareness of our weaknesses leads to perfection.

In our effort to be disciples, to be perfect as our heavenly Father is perfect we must go to the cross. One of the values that our elders have encouraged us to undertake as disciples is to “daily focus on Jesus and the cross.” That’s so important, for beneath the cross of Jesus, we are all accountable to one another.

• The cross rips away every lie we tell ourselves, to say nothing of lies we may tell.
• The cross exposes the lusts of our hearts and reveals the cost of living only for our own desires (or fears).
• The cross reveals the stark truth about ourselves and about God. Shameful sin is met with faithful love.
• So, beneath the cross we truly become one body washed in the blood.

The God of Compassion

Posted by David on September 7, 2006 under Sermons

There is a common terminology people in congregations often use that easily is abused. While many Christians commonly use this terminology, most who use it do not understand it. Maybe none of us uses the terminology correctly. I am referring to the terms "faithful Christian" and "unfaithful Christian."

It is more demanding than many realize to discuss faithfulness and unfaithfulness because that discussion involves many interrelated concepts. For example, does God want each Christian to be as devout, as dedicated, as serving, as obedient, as knowledgeable as possible? Certainly! If you are a Christian, God wants you to grow into the most spiritually mature person you are capable of being! He wants complete commitment to Him and to Christ in your life!

While a common commitment to excellence and spiritual maturity must be understood by every Christian, that understanding does not deal with all aspects of who is faithful or unfaithful. A second question is equally relevant. To whom will God be merciful?

Is God a God of compassion? Certainly! Is God a God of mercy? Certainly! To whom will God show mercy and compassion? Many Christians suggest God will show both to people whom they regard as needing it least. The too common answer is that He will show both to the "faithful" Christian.

Let me clearly state I am not talking about the person who rejects Christ. I am talking about people who have entered Christ. This is my question: will God be compassionate and merciful to the "unfaithful" Christian?

That question may make most of us uncomfortable. We do not want to give anyone the impression that he or she can willfully choose to rebel against God and be securely saved at the same time. We certainly do not want to discourage any Christian from dedication to growth and spiritual maturity. Nor do we want any Christian to believe he or she deliberately can exist in spiritual infancy for a physical lifetime and be secure in Christ.

While those are legitimate concerns, they do not address another problem that should be of concern. Who decides who is a faithful or unfaithful Christian? How is that determination made? Is it a matter of church attendance? Is it a matter of locally approved deeds? Is it a matter of positions on certain "issues?" Just how is faithfulness and unfaithfulness decided?

Too commonly, "unfaithful" is used for the person who disagrees with my conclusions or positions, and "faithful" is used for the person who agrees with me. "Unfaithful" is used for someone who does less than I do or does not do things I think are important, and "faithful" refers to the person who does as much or more than I do.

What does it mean to decide a person is "unfaithful?" For many it means God’s mercy and compassion are not available to him or her, or it means he or she is condemned.

I want to share a parable from Jesus with you about God’s attitude toward a faithful and unfaithful Jew. The parable makes a statement about God’s compassion and about human attitudes. The parable is just plain frightening!

1. Before we examine the parable, let’s consider the need to understand the parable.
   1. Our brotherhood is filled with divisions, clicks, and parties that have decided they have a true understanding of God’s real will.
      
      1. That is true of most any religious group you examine.
         1. You can see the problem most anywhere you turn.
            
         2. However, that fact that I see it among us gives me no comfort.
      2. All of our confrontational groups claim the same thing: "We are the faithful!"
      3. What does a group mean by that?
         
         1. They mean, "God listens to and smiles on us, but not you."
            
         2. They mean, "When you approach God, it makes Him so angry He listens to nothing you say."
      4. Sadly, the problem does not stop in the universal church.
         
         1. Similar problems exist in too many local congregations.
         2. The "faithful" in these congregations regard everyone else in the congregation as "unfaithful."
         3. If you could "improve" your congregation by getting rid of someone, who would you get rid of?
         4. Have you ever wondered who would "get rid of" you?
         5. Do you really believe the Lord will forgive you and not forgive him or her?
2. Consider Jesus’ parable about the faithful and unfaithful Jew in Luke 18:9-14.
   Luke 18:9-14, And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and was praying this to himself: ?God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. I fast twice a week; I pay tithes of all that I get.’ But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ?God, be merciful to me, the sinner!’ I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”
   1. We are told to whom this parable is directed.
      
      1. It was directed to those "who trusted in themselves that they were righteous."
         
         1. They were confident they were righteous because of what they did in keeping the law of Moses.
         2. Righteousness was merely a matter of obedience.
         3. God was not the source of righteousness; human deeds were the source of righteousness.
         4. They placed their faith in themselves, not in God.
      2. As a result in trusting in themselves, they considered others not like them as nothing.
         
         1. The Greek word used here is a strong word.
         2. It means to utterly despise.
         3. They are the good people God listens to and loves, but the "unfaithful" ones are evil and despised by God.
         4. They are certain they despise people God despises.
   2. The setting is the temple area in Jerusalem.
      
      1. The temple courtyards were "the" place to pray.
         
         1. The temple was the place God’s presence dwelled.
         2. The temple area was as close as you physically could come to God.
         3. Those facts had to make prayer there more effective.
      2. Those close enough to do so were expected to pray at the temple area three times a day.
         
         1. Thus people assembled at 9 am, noon, and 3 p.m. to pray.
         2. Do you remember that Peter and John in Acts 4 went to the temple at the hour of prayer and healed a lame man?
         3. Do you remember that Cornelius was praying at the hour of prayer when the angel came to him?
   3. The principle character of the parable is the Pharisee.
      
      1. The purpose of his prayer was to affirm his righteousness.
      2. The fact that "he prayed thus with himself" may mean one of two things.
         
         1. It may mean he prayed silently.
         2. It may mean he prayed to reinforce his opinions of himself.
      3. He declared himself righteous for two reasons.
         
         1. He was not like other "unfaithful" Jews–the extortioner, the unjust, the adulterer, or the tax collector (who was near by).
         2. He did the "right things."
            
            1. He fasted twice a week [a custom followed by then devout Jews every Monday and Thursday–a supposed declaration that they knew their place without God having to act against them].
            2. He gave 10% of all he brought [not just prospered]; he went beyond common expectation.
      4. Please note nothing suggested his claims were insincere or false.
         
         1. He really thought he was righteous.
         2. He believed he did what was right and important.
         3. His obedience and compliance to tradition was meticulous.
         4. That was all he seemed to know to do–there is no reflection on the internal realities of his life.
   4. The secondary character in this parable is the Jewish tax collector.
      
      1. Jewish society regarded such people as scum, traitors, thieves to be rejected by "good Jews."
      2. Nothing indicated that the Jewish tax collector was spiritually exceptional.
      3. The fact he stood removed could mean two things.
         
         1. It could mean he felt unworthy to stand by someone like the Pharisee.
         2. It could mean he felt unworthy to be near the temple.
      4. He did not assume the common prayer position–arms raised, face upward, eyes open.
         
         1. He was consumed with his unworthiness, so he bowed his head and beat on his chest to declare contempt for his sin.
      5. He said one sentence: "God, be merciful to me, a sinner!"
         
         1. He declared no self-virtues or religious achievements.
            
         2. He claimed no spiritual value.
            
         3. He asked for the only thing that could help–God’s mercy.
            
         4. He did not ask for mercy because he felt he deserved it, but because he needed it.
   5. God’s reaction in the situation was not at all what is expected.
      
      1. He was completely unimpressed with the Pharisee’s prayer.
         
         1. He did not even respond to it.
            
         2. The man felt no need for mercy, did not ask for mercy, and received no mercy from God.
            
         3. The man approached God on the basis of his achievements, and that is where God let him stand!
            
         4. How tragic that he did not realize his need for mercy!
            
         5. God did not justify the Pharisee!
      2. The compassionate God was so moved by the tax collector’s prayer that He justified the man!
         
         1. You need to understand God’s concept of justification to fully grasp the parable’s point!
            
         2. God removed that man’s sins from his account!
            
         3. In essence, God declared the outcast tax collector guiltless!

3. We need the proper focus on the parable.
   1. Was the Pharisee wrong in what he did and did not do? No!
   2. Then what was his mistake?
      1. His concept of righteousness was incorrect because it was grossly inadequate.
         
         1. He thought righteousness was focused on human deeds.
            
         2. He did not understand the importance of attitude and internal values.
      2. He did not realize his own desperate need for mercy.
         
      3. He was clueless regarding his own mistakes and sinfulness.
         
      4. He felt good about himself because of what he did, and not what God did for him.
   3. Was the tax collector right in the evil things he did? No!
      
      1. The parable does not justify failures and mistakes.
         
      2. It does not say it is okay to do evil as long as you pray about your mistakes in the correct way.
         
      3. It does not turn evil into righteousness.
   4. The parable powerfully declares the kind of human response that touches a compassionate, merciful God.
      
      1. God is touched by human awareness of unworthiness.
         
      2. God is touched by honest human acknowledgment of sin.
         
      3. God is touched by honest confession that utterly depends on His mercy.
         
      4. God is touched by earnest pleas for forgiveness.

The parable says the supreme human expression of arrogance is for a person to believe he is righteous because of his own accomplishments and behavior. It says God does not respond to prayers and lives when we declare we are better than the "unfaithful" Christian. It says we do not prove our spiritual superiority by comparing ourselves to another human.

The parable stings! It hits too close to our lives! It exposes too much of our religious motivations in all their unattractiveness!

Courage and Character

Posted by David on under Bulletin Articles

Paul’s first letter to the Christians in Corinth fascinates me for many reasons. One reason is found in the fact that Paul chose congregational unity as the first thing to address in this troubled congregation. In this congregation, there was sexual immorality that not even idol worshippers permitted (5:1). Christians attacked Christians in a court system that did not even know the living God existed (6:1). Christians were not considerate of Christians who disagreed with them (6:12-20). Christians disagreed concerning marriage issues (7). They wrangled with each other over idolatry issues (8). They abused communion (11:17-34). They abused spiritual gifts (12). They failed to understand the importance of love among Christians (13). Their questions concerning resurrection butchered the concept (15). With all these problems, Paul addressed the problem of internal unity first (1:10-4:21).

If Christians are going to be a powerful, positive voice in their community, they must practice the love expressed in unity. If unity exists, it exists because Christian respect reigns, not because everyone is in agreement on everything. Moral problems will not reign where such unity binds Christian to Christian. The voice of inconsideration will not speak for Christians bound to each other where such unity exists. Remembrance of our Lord’s sacrifice will not be abused among Christians with the courage to embrace unity. God’s gifts will not be exploited among Christians committed to God’s family in the spirit of unity. Unity based on respect for each other found in God’s respect for us is the foundation of godly behavior and spiritual eloquence. It is the voice that must be heard and respected even by those who do not believe.

One of the strongest condemnations written by Paul was written in 1 Corinthians 3:17, “If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.” When our anxieties seem to justify an attack on unity, we need to take Paul’s warning to heart. We also need to ready our answer to God for our course of action, for He surely will ask us.

Perhaps a reason for Paul being so direct in this matter of congregational unity is found in this truth: it takes a lot of courage and character to be a person committed to God’s concept of unity. However, it also takes a lot of courage and character to be a Christian. Not everyone shapes his or her life by a resurrection that occurred 2000 years ago.

The 10,000 Foot View

Posted by Chris on September 3, 2006 under Sermons

1. Beatitudes (Matthew 5:3-12)
2. Discipleship (Matthew 5:13-7:12)
3. Two Ways (Matthew 7:13-27)

BEATITUDES

Trying To Be Perfect (part 1)

Posted by Chris on under Sermons

Read Matthew 5:21-48

“Making Disciples for Jesus Who Are Eager to Serve Others.” That’s our mission statement for the West-Ark family. We have decided that it is important enough to emblazon on a banner in our worship center. Do we believe it? Are we really ready to accept it? If we are going to make disciples for Jesus, then must be disciples for Jesus.

Jesus is ringing up the cost of discipleship in his sermon on the mount. His vision for his community of disciples is nothing less than salt of the earth and light of the world. Being a disciple of Jesus means following Christ; not just following the rules. But don’t think for a moment that this implies that following Jesus is a sloppy righteousness. He isn’t playing fast and loose with the law, rather he is intensifying it. Following Jesus isn’t less strict than “following the rules.” In fact, Jesus’ disciples must have a righteousness that is much better than the righteousness of the scribes and Pharisees – and they were the ultimate rule-keepers.But what does this Christ-focused, Pharisee-surpassing rigtheousness look like? How do we go “beyond” the law in our discipleship? This is what Jesus fleshes out in the part of his sermon that we just heard. The righteousness of his disciples goes beyond anger and insult, it goes beyond contracted relationship, it goes beyond technicalities in truthtelling, it goes beyond rights and revenge. Jesus sums it all up by saying that we are to be perfect.

We are to be perfect just as our Father in heaven is perfect. Perfection, according to Jesus, means living out the spirit of law. It means incorporating the spirit of the law-giver into us. If we are going to be perfect we cannot afford a choice between loving God and loving other people. The cost of discipleship includes both. The kingdom righteousness Jesus preaches asks us to go beyond anger and contempt and demanding our rights …

Quote Bonhoeffer: “Every idle word which we think so little of betrays our lack of respect for our neighbor, and shows that we place ourselves on a pinnacle above him and value our own lives higher than his. The angry word is a blow struck at our brother, a stab at his heart: it seeks to hit, to hurt, and to destroy. A deliberate insult is even worse, for we are then openly disgracing our brother in the eyes of the world, and causing others to despise him. With our hearts burning with hatred we seek to annihilate his moral and material existence. We are passing judgment on him, and that is murder. And the murderer will himself be judged.”

Our culture divides people into innocent persecuted and relentless persecuters. We are either the wronged or we are doing wrong. But the cycle of anger, hatred, and revenge is cyclical. It feeds on itself and those who were once done wrong are often corrupted themselves with anger and hatred … [personal story about hate toward “PR”]

Whether we are victim or victimizers, no one is exempt from the cost of discipleship. Part of that cost is to give up the bitterness, the fear, the contempt, that causes us to act or feel hatefully and badly toward another. It rings up as part of what we pay for the blessedness of following Jesus. We shall not give in to anger, contempt, bitterness, or insult. We shall not demand our rights or revenge ourselves. We will love others. Not just those we like, but those who hate us. Anyone can love people they like, but to love an enemy is a kingdom characteristic.

All of this doesn’t mean we are passive. Quite the opposite – the disciple of Jesus actively persues peace and reconciliation. That’s what it means to be a disciple – that’s what it means to be perfect. Jesus instructs us on how to actively pursue righteousness and peace …

1. We have to go to others. After the experience with PR, I began to reflect on how I may have hurt others. That’s how I overcame much of what I felt. But whoever reconciles – victim or victimizers/accused or accuser/injured or injurer – the end result is the same: reconciliation. Jesus tells us to settle out of court. Reconcile that debt right away. Now, while we are still on the way to court. And we are all on our way to meet the judge. Settle the matter!

2. In fact, this is so important that Jesus says just get it taken care of even if it disrupts worship. God wants reconciliation because the business of brothers and sisters reconciling is not nearly as disruptive to worship as hatred, anger, and unresolved dispute. As far back as the creation worship of God has been disrupted by the sin of hatred and all of the associated problems. Cain’s problem with Abel started where? In worship!
3. What tends to come up in dispute however, is protection of rights. We ask, “Don’t I have my rights? What protection do we have?” We live in an age and culture of vindication. There’s always someone to be sued. In the days of Jesus people sued the poor. They really did try to get blood from a turnip. And what’s Jesus’ solution to the unfair, unjust practice? He says: “Give them what they ask for – and more!” If they want your jacket, give them the shirt of your back to and walk out of the court in your skivvies! And watch the whole system come crumbling down! But – Blessed are the meek, for they will inherit the earth.

I remember driving to Houston one day with one of the elders of my congregation in Texas. He was included in a class action group suing an asbestos company and the law firm in Houston wanted his deposition. He really didn’t want any part of it, but he was made to feel obligated to go. I drove him to Houston and waited for an hour while he gave his deposition. When we left the office the law clerks gave him a ball cap with the law firm’s name on it. And he talked them into giving me one too. On the way out he smiled at me and said laughingly, “Those two hats and a check for $23 is probably the most I’ll ever get from this!” My old friend had taught me a valuable lesson. He wasn’t concerned about his rights. He didn’t let it bother him. And in his grin and the matching ball caps we wore I saw the entire culture of everyone demanding their rights come crumbling down. Sort of the same way I am sure it did everytime someone cheerfully carried another’s person’s load another mile – not because they had to, but because they chose to.

Everytime we offer to let a violent person hit us again because we are not afraid, the whole system of self-righteous protection of our own interests comes crumbling down. My dear friend Carolyn was only nine when the Civil Rights movement the 1960’s was at its peak. She and her parents were walking into a store in their Georgia town and a prim and proper white-skinned woman put her cigarette out on Carolyn’s cheek. The woman expressed her rage “uppity blacks demanding their rights.” How did you or your family, how did any decent human present not want to arrest that woman, I asked Carolyn. She said, “I remembered how our preacher told us to turn the other cheek.” And a system of violence came crumbling down – not because Carolyn fought back, but because it was exposed for all its ugliness.

Disciples of Jesus have got to be different, not just for our sake but for the sake of the world. If–and this may be a big if–we can do this, we just might be perfect as our heavenly Father is perfect. And if we can be this kind of alternative society, then perhaps the other society can be blessed and reconciled back to its creative design.

The good news is that we are still on the way to court. There’s still time to reconcile. There’s still time to go another mile. We can turn the other cheek. We can give away freely what has been given to us.Get right with your brother or sister! Get right with God!

Blessed are the peacemakers, for they will be called the children of God. God is calling his children to the dinner table.

Freedom From Guilt

Posted by David on August 31, 2006 under Sermons

Once a man lived who was intrigued by the existence of human guilt. Opportunity allowed him to visit many countries, to be exposed to numerous cultures, and to look at many societies on each level. An observation astounded him: guilt was a universal problem! The rich and poor, the powerful and the weak all had problems with guilt. No matter where you were or what level of society you examined, guilt was there. It was not an American, European, African, or Asian problem–it was a people problem.

He decided he would determine who most suffered a continuing problem with guilt feelings.

To him, it seemed the obvious place to start was in jails and prisons among uncontested criminals. However, he found some criminals with overwhelming guilt, and some criminals with no sense of guilt–they were too hardened to feel a sense of guilt.
Next he decided to examine people who exploited people. He observed people who craved power so much that they would destroy others to get power. He looked among the greedy who would do anything to anybody to obtain money. He found a lot of guilt among those who used people, but not as much as he anticipated. Most of them were so in love with power or money, they felt almost nothing.

Next he looked at people who lived for pleasure. These people indulged themselves! They were extremely selfish! However, he found more people who felt empty than felt guilty. He was more likely to find the despair of discontentment and meaninglessness than guilt.

The last place he looked was among religious people. In some churches he found little guilt. These people genuinely felt redeemed. Finally, he examined conservative, evangelical churches. He found the more the church preached about sin, the more sinful they felt. The more they taught about the Bible, the more evangelistic they were, the more they encouraged sinners to be saved in Jesus, their likelihood of feeling guilt went up. Strangely, the people who most emphasized the ability of Jesus to destroy sin were the people who felt the most guilt.

How strange! He found more of a sense of guilt in these people than in prison, or among the power hungry, or among the greedy, or among those who lived for pleasure.

I call your attention to a reality I know exists. Many New Testament Christians live with the burden of feeling guilty almost every day of their lives. Is that what Christ intended for his people? Is that what we are supposed to feel? Is freedom from guilt possible?

Consider the problem of guilt in Christians.

1. Our beginning point should be the day of atonement in Israel in the Old Testament.
   
   1. On the 10th day of the 7th month on the Jewish calendar (Tishri) was the annual day of atonement held to cleanse ancient Israel from its sin.
      
      1. It was 2nd in importance only to Passover.
      2. By our calendar, it was in October.
         
      3. It provided forgiveness of sin for the whole nation.
   2. Leviticus 16 records the day of atonement in detail.
      
      1. The High Priest put on his sacred garments.
         
      2. Two male goats and a ram were selected from Israel’s flocks.
         
      3. The High Priest would sacrifice a bull as a burned offering to purify himself and his family (he had to cleanse himself before he approached God for the nation).
         
      4. Lots were cast regarding the male goats.
         
         1. That determined which goat would be sacrificed.
            
         2. The other goat would be used in the ritual of "the removal of sin."
      5. The High Priest took some blood from the sacrificed bull and some incense as he entered the Most Holy Place.
         
         1. The incense formed a cloud around the mercy seat.
            
         2. The   bull’s blood was sprinkled on the mercy seat.
      6. After this, he sacrificed the goat for the people.
         
         1. He returned to the Most Holy Place and sprinkled the goat’s blood on the mercy seat.
            
         2. All of this took place with no one present but the High Priest.
      7. When the High Priest returned to the courtyard, he put blood from the bull and the goat on the corners of the altar, and sprinkled the altar with blood 7 times to cleanse the altar.
         
      8. Then the High Priest took the live goat and began the ritual of removing sins.
         
         1. He placed his hands on the goat’s head and confessed Israel’s sins.
            
         2. A man took this goat bearing Israel’s sins to the wilderness and loosed it.
      9. Then the High Priest took off his sacred garments, washed with fresh water, and put on his regular clothes.
         
         1. He then completed the burnt offerings.
            
         2. The unused portions of the sacrificed bull and goat were taken outside the camp and totally burned.
      10. This annual process was used to remove sin from Israel as a nation.

2. It is to these events that Hebrews 10:1-4 refer.
   
   1. Understanding the context of the passage helps us understand the passage.
      
      1. The immediate context starts in chapter 9 with a discussion of the superiority and sufficiency of Jesus as the Christian’s sin offering.
         
      2. In 9:1-10 the writer discussed the tabernacle, its furnishings, and the High Priest’s acts when he offered atonement for Israel.
         
         1. All this was a symbol of a higher reality.
            
         2. It had one basic flaw, one critical weakness: it could not solve the conscience problem.
            
         3. The Jewish worshipper was not made perfect in conscience.
      3. In 9:11-22 the writer declared Jesus is the perfect High Priest. the perfect offering for sin, the mediator of a new covenant, and gave the perfect blood of atonement.
         
         1. Thus Jesus is the perfect solution to our problem with sin.
            
         2. The perfect atonement available in Jesus’ sacrifice addressed all previous inadequacies.
      4. In 9:23-28 the writer stressed the Mosaical system of atonement was a shadow of a higher reality, a copy of things to come.
         
         1. What Jesus did was superior to what the High Priest did.
         2. The High Priest had to offer atonement sacrifices for Israel yearly in the earthly sanctuary.
            
         3. Jesus took his own sinless blood into heaven’s sanctuary as an eternal offering for sin and as the foundation for an eternal solution for sin.
            
         4. Jesus forever resolved the sin problem by sacrificing himself.
            
            1. He came to earth the first time to be a sacrifice.
               
            2. He will return a second time to save eternally those who accept his sacrifice.
   2. Now look closely at 10:1-4.
      
      1. The Mosaical system was just a shadow of Jesus’ reality.
         
         1. The first solution did not perfectly address all the need created by sin.
         2. God did not intend for it to be the permanent solution.
      2. The yearly atonement sacrifices offered repeatedly could not "make perfect" those drawing near to God.
         
         1. The idea behind "make perfect" has two emphases.
            
         2. Those sacrifices were not a lasting solution.
            
         3. Thus, they could not create an ideal relationship with God.
      3. If animal sacrifices could do those two things, this would be true:
         
         1. Were the sin problem solved, yearly repetition would be unnecessary.
            
         2. The people receiving the benefit of those sacrifices would have a sense of permanent cleansing–the consciousness of sin would cease.
      4. The writer pointed to an irony in the Jewish day of atonement.
         
         1. It was given to resolve the problem of sin for a year.
            
         2. However, it became a memorial to Israel’s sinfulness.
            
         3. It became a memorial to sinfulness, not to cleansing!
      5. That is the exact opposite of cleansing in Jesus–communion is a memorial to cleansing, not sinfulness!
      6. There were two weaknesses in the ancient Jewish day of atonement:
         
         1. It could not destroy the feeling of guilt, the consciousness of sin.
            
         2. Animal sacrifices could not eternally remove people’s sins.
   3. The basic weakness in the ancient Jewish system of atonement was revealed in the problem of guilt.
      
      1. That system could not resolve the problem of guilt.
         
      2. There was no sense of permanent cleansing or forgiveness.
         
      3. The writer stressed that fact.
         
         1. 9:9–Those animal gifts and sacrifices could not, as touching the conscience, make the worshipper perfect.
            
         2. 10:2–Those sacrifices could not give the worshipper a sense of cleansing that destroyed the consciousness of sin.
   4. It was that weakness that Jesus’ blood and sacrifice addressed.
      
      1. 10:10–The Christian is sanctified once for all time.
         
      2. 10:12–Jesus offered the once forever sacrifice for sin.
         
      3. 10:14–Jesus’ offering perfected forever those who are sanctified.
         
      4. 10:18–Once sin was forgiven in Jesus, there is no need for another sacrifice.
3. What is the point of all this emphasis?
   
   1. The cleansed Christian has no need to feel guilty.
      
   2. The point of Jesus’ perfect blood is this: sin is a solved problem.
      
   3. When the sin is destroyed, the guilt arising from the sin is destroyed.
      
      1. Romans 4:7, 8.
         
      2. Hebrews 8:11, 12
   4. For what should a Christian feel guilt?
      
      1. He/she should feel guilt for unrepentant, rebellious sins which have not been "owned" or acknowledged to God.
         
      2. He/she should feel guilt for sin that has come to awareness for the first time.
         
      3. However, he/she should not feel guilt for sins repented of and forgiven.

Without question, the most beautiful, powerful blessing of Jesus Christ’s forgiveness is this: the past is dead; it does not matter to God; it is to be released as if it never existed. Every day is a new day. Every day is a new life. All that matters in Jesus’ forgiveness is today.

Is it not time you became a Christian and stopped feeling guilty because you have been forgiven?

Two Critical Perspectives: The Exodus and The Cross

Posted by David on August 27, 2006 under Sermons

Every life, without exception, lives through dark hours. No one escapes days when all circumstances say the worst is inevitable. We all experience times when we are overwhelmed with setbacks, losing struggles, and painful realities which dominate our todays and threaten our tomorrows. Sometimes the threats are physical and put physical existence in jeopardy. Sometimes the threats are emotional driving us to the point of despair. Sometimes the threats are financial attacking our sense of security. Regardless of the source, the issue is always the same: "Will I survive?"

Many of us already have survived some dark hours. If you have, what enabled you to survive? What enabled you to endure, and, in time, to triumph over your dark hours? The key to survival is this: "Something to hold on to" or "something to keep us going." Sometimes that is an undeniable truth so important, so valuable that it gives us the courage to continue. It refuses to give up when we have no other reason to try.

That essential truth is critical to every person’s survival. The person who has that essential truth finally overcomes his/her dark hour. The person who has no such truth enters a depression that becomes despair, a despair from which he/she rarely escapes.

Many things create dark hours: relationship problems, financial problems, career problems, family crisis, death of a loved one, national crisis, wars, undesirable life changes–the list is endless! To survive such crises there must be a truth so strong, so great that not even the worst circumstance can veil it.

For all Judaism in the Old Testament and for all Christians in the New Testament, God declared that truth existed. For the Old Testament Jew and the New Testament Christian, the truth was the same: God’s love.

I want you to consider the importance of the exodus and the cross.

1. There is an incredible parallel between the Jewish exodus from Egypt and Jesus’ cross on Calvary.
   1. Look carefully at the great similarity between the exodus and the cross.
      1. The Jews were in bondage to Egypt; people were in bondage to sin.
      2. The Jews existed under an abusive ruler who exploited them to their own hurt and destruction; people were under Satan who exploited them to their own hurt and destruction.
      3. The Jews in Egypt had not yet become God’s covenant people; people in sin had not yet become God’s covenant people.
      4. Those Jews were totally powerless to deliver themselves from their slavery; people were totally powerless to deliver themselves from slavery under sin.
      5. In bondage, the Jews did not know God’s true identity and doubted His ability to deliver them; in sin people did not know God’s true identity and doubted His ability to save them.
      6. For the Jews, God provided a leader (Moses); for people in sin, God provided a leader (Jesus).
      7. To the Jews, God proved deliverance was His work through Moses’ signs; to those in sin, God proved deliverance was His work through Jesus’ signs.
      8. For the Jews, deliverance was totally God’s work–all they did was obediently follow; for sinners, deliverance is totally God’s work–all we do is obediently follow.
      9. With the Jews, God provided victory through what seemed certain defeat at the Red Sea; with sinners, God provided victory through what seemed certain defeat at Jesus’ death and burial.
      10. With the Jews, God established a perpetual memorial to be continually observed (Passover); with the delivered from sin, God established a perpetual memorial to be continually observed (the Lord’s Supper).
   2. As fascinating as all those parallels are, none of them is the essential parallel.
      1. The exodus was the undeniable proof of God’s love for Israel.
      2. The cross is the undeniable proof of God’s love for all sinners.
      3. No thinking Jew of understanding could take the Passover without thinking of God’s great love!
      4. No thinking Christian of understanding can take the Lord’s Supper without thinking of God’s great love for sinners.
      5. It was and is impossible to take either and not know this truth: “God loves us!”
2. The central, unending proof of God’s love for Jewish people was the exodus.
   1. The emphasis in the Old Testament on the importance and meaning of the exodus is overwhelming.
      1. I challenge you to consult a complete concordance, look under “Egypt” and “bondage,” and note the emphasis–and those are not all the references!
      2. There is so much emphasis on the exodus’ significance as a declaration of God’s nature and love that there would not be enough time to read all those references in this assembly!
   2. To this day, the best known act of God in Israelite history is the exodus under Moses’ leadership.
      1. It is the central event of the Old Testament.
      2. It marked the beginning of Israel as a nation.
      3. It marked the point that they as a people became God’s representatives which He promised Abraham.
      4. It was the divine act of God anointing the Jewish people to function as His nation.
   3. The unforgettable importance of that deliverance is powerfully stressed throughout the Old Testament.
      1. The Passover was instituted to be an annual reminder of God’s deliverance.
         1. Exodus 12:17 You shall also observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt; therefore you shall observe this day throughout your generations as a permanent ordinance.
         2. Deuteronomy 16:3 You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt.
      2. The exodus was the foundation on which the Ten Commandments stood.
         1. Exodus 19:3-6 Moses went up to God, and the Lord called to him from the mountain, saying, “Thus you shall say to the house of Jacob and tell the sons of Israel: You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.”
         2. Consider Moses’ words in Deuteronomy 5:6 I am the Lord your God who brought you out of the land of Egypt, out of the house of slavery.
         3. The point is clear: Israel should keep God’s laws because God is the God of their deliverance.
   4. Throughout Old Testament history, the undeniable proof of God’s love for Israel was the exodus.
   5. Let me try to make this point unforgettable.
      1. If in the horrible period of the judges, we asked a faithful Jew, “Does God still love Israel?” he would have said, “Yes! Unquestionably!”
         1. If we responded, “How can you say that with all these horrible things happening?”
         2. He would say, "The exodus is proof God never stops loving us!"
      2. In the awful wickedness during Samuel’s lifetime, if we had asked, “Does God still love Israel?” a faithful Jew would have said , “Yes! Unquestionably!”
         1. If we responded, “How can you say that?”
         2. He would say, “The exodus forever proves God loves us!”
      3. And so it would have been in the terrible days of Philistine domination or the Babylonian captivity: The exodus proved God’s love!
3. Just as the exodus was the irrefutable proof of God’s love for ancient Israel, the cross is the irrefutable proof of God’s love for all people.
   1. The unquestionable proof that God loves us is Jesus’ death and resurrection.
      1. What God did for all people in Jesus Christ’s cross cannot be exaggerated.
      2. Without Jesus’ death and resurrection, Christianity would not exist.
      3. We can exist as Christians only because of Jesus’ cross and resurrection.
      4. God’s cost in redeeming us from our sins is too great to comprehend.
   2. The central importance of Jesus’ cross as the proof of God’s love for us is powerfully stressed in the New Testament.
      1. Romans 5:6-11 For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
      2. Romans 8:31-34 What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.
      3. 2 Corinthians 5:14,15 For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.
      4. Ephesians 5:1,2 Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.
      5. Hebrews 12:1-3 Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.
      6. 1 John 3:16-18 We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth.
   3. How can we know God loves us?
      1. There are many evidences of His love for us, but no evidence equals the proof of Jesus’ cross.
      2. When we are in circumstances were all other evidences seem to fail, Jesus’ cross still stands.
   4. May I attempt to make that fact unforgettable?
      1. When in Acts 5 when the apostles were beaten by order of the Jewish Sanhedrin, if we asked them, “Does God still love you?” they would have answered, “Of course!”
         1. If we asked, “How can you say that after that beating?”
         2. They would have responded, “The cross shows us His love!”
      2. When Stephen was stoned to death in Acts 7, had we asked as he died, “Does God still love you?” he would have answered, “Absolutely!”
         1. Had we asked, “How can you say that?”
         2. He would have replied, “Jesus’ cross proves God’s love!”
      3. And so it would have been with all the faithful Christians who suffered in the New Testament.
      4. Yet, in times of distress and suffering we ask, “Does God still love us?”
         1. The book of Revelation written to distressed, suffering Christians answers that question.
         2. It says, “The sacrificed Jesus reigns right now!”
            1. “That Jesus, God’s sacrificial lamb, proves God’s continuing love!”
            2. “The crucified, resurrected Jesus proves your victory is certain!”
4. Without doubt all Christians will face dark hours that challenge their faith in God’s love and concern.
   1. In those hours all circumstances will seem to shout, “God does not love you!”
      1. “He has deserted you!”
      2. “He does not care about you–you do not matter that much to Him!”
      3. “If He loved you, this would not happen to you and you would not hurt so much!”
      4. “If He loved you, the wicked would not be doing well at your expense!”  
   2. In that moment, the Christian must never fail to see Jesus’ cross.
      1. He or she must be able to say:
         1. “I cannot explain the circumstances.”
         2. “I cannot explain what is happening.”
         3. “I cannot explain my suffering.”
         4. “But I know God’s love for me is irrefutable.”
         5. “Not even this uproots the truth of Jesus’ cross.”
         6. “If he loved me that much, He still loves me.”
      2. That is the truth that empowers you to hold on in life’s darkest hours.

Do you remember singing the words of Elizabeth Clephane?

Beneath the cross of Jesus I fain would take my stand, the shadow of a mighty rock within a weary land, a home within the wilderness, a rest upon the way, from the burning of the noontide heat, and the burden of the day.

Upon the cross of Jesus, mine eye at times can see, the very dying form of one who suffered there for me; and from my smitten heart, with tears, two wonders I confess: the wonders of His glorious love, and my own worthlessness.

I take, O cross, thy shadow for my abiding place: I ask no other sunshine than the sunshine of His face; content to let the world go by, to know no gain nor loss, my sinful self my only shame, my glory all the cross.

Have you seen the cross? Have you seen the love?

Back To School Blessing

Posted by Chris on under Sermons

[Congregation encouraged to take home magnets with names of students and/or teachers. Pray for them every day this school year.]

This is the third year for the Back to School Blessing at West-Ark. I am so thankful that we take the time for this event. I appreciate the fact that students and teachers and school workers report that they feel blessed not only from this event, but from knowing that someone is praying for them all year long. I have been impressed that many of you have asked if we can offer a service blessing for other groups as we do for students and teachers. (The answer is yes, I just need your help to organize it).
In the weeks leading up to this event I have been pondering the question: Why do we do this?

1. I think we do the Back to School Blessing because words of blessing are so rare in our times. In our society we often give awards; we praise achievement and accomplishment. But that is not the same as a blessing. A blessing pronounces God’s favor on another simply for the sake of the other.

Jesus opened his sermon on the mount by proclaiming blessings on those who certainly didn’t earn the blessing of God. They hadn’t accomplished great things. In fact some were the objects of scorn and persecution. Some might even be those considered cursed because of their poverty and losses. But the blessing of God is gracious and abundant, it is for those who need it and available even to those who think they do not.

2. I think we do the Back to School Blessing because words of criticism and cursing are too common in our society. Cursing is more than saying bad words. It is much more serious than that. Cursing is the opposite of blessing. It seeks the downfall and promotes the harm of another. Sometimes the purpose of the curse is to humiliate or condemn another. Curses are spoken out of anxiety, fear, and anger – not the grace of God. The people of God are called to be a source of blessing, not curses. Of lesser harm than cursing is criticism and blame. Sometimes we are just too negative and cynical. We are always looking for problems and seeking to blame someone. Even we are well-intentioned, constant disparagement leads to a bitter and unhealthy outlook than doesn’t solve problems but actually creates more problems! It is a vicious cycle.

So, one of the areas were we can be a source of blessing is for our students and teachers in all of our schools – public, private, home schools. It isn’t easy to be a student; and it isn’t easy to work in schools – and it gets harder all the time. But instead of finding someone to blame, let’s pronounce blessings.
As I was contemplating this question, I came across an article in the Southwest Times Record (Aug. 16, 2006). What first attracted my attention was the headline that Benny had taken on the role of a cheerleader. I thought, “Do they really need the superintendent on the cheerleading squad.” But Dr. Gooden’s cheerleading is not for athletes – its for teachers who work at some of the most demanding schools in our region. He and Gordon Floyd, the assistant superintendent for instruction, are encouraging teachers and trying to help them understand that they are valuable.
Gordon Floyd said in the article, “A number of teachers who work in so-called ‘low-performing’ schools see their work their as a mission and they like being there.” When I read that I thought about the reasons we do this Back to School Blessing. We definitely need to support those who have a mission. And I think Dr. Floyd’s statement applies to teachers and workers in all schools. I doubt that there are very few people involved in education who are only in it for the pay. They are trying to bless students, and so it is right that we not only add our blessing to theirs – but we need to bless them as well.

Blessing of Students [prayer by an elder]

Blessing of Teachers/School Workers [prayer by an elder]

Jesus ended his sermon that started with blessings by inviting us to live out his words. If you put his teaching into practice you are like the person who built his house on a rock. The alternative is the person who built a house on shifting, loose sand. But there’s one thing common to both houses – they are each hit with storms. Even the house built on solid rock is hit with storms. The difference is that it stands.
The greatest blessing you can receive is the foundation to support you in times of distress and storm. Put the teaching of Jesus into practice and live within the blessings of God’s in-breaking kingdom.

Living Too Long

Posted by David on August 24, 2006 under Bulletin Articles

2 Kings 20:1-3, In those days Hezekiah became mortally ill. And Isaiah the prophet the son of Amoz came to him and said to him, “Thus says the Lord, ?Set your house in order, for you shall die and not live.’ ” Then he turned his face to the wall and prayed to the Lord, saying, “Remember now, O Lord, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight.” And Hezekiah wept bitterly.

2 Kings 18-20 records the rule of King Hezekiah of Judah. He was one of the few kings in Judah who led a spiritual reform to lead the people back to God. After some striking events in which he placed his trust in God, he became sick to the point of death. When the prophet Isaiah confirmed Hezekiah would die, Hezekiah prayed for an extended lifetime. God added fifteen years to his life and told him he would protect him and his kingdom throughout this period.

In these fifteen years, Hezekiah foolishly showed all his treasurers to some well-wishers from Babylon. The prophet Isaiah told him that the day would come when Babylon would take all those treasurers and some of his sons to Babylon. Hezekiah said to himself, “That’s okay-I will live and die in peace” (2 Kings 20:20).

The greatest mistakes this great king made came in his fifteen year extension of life. He lived too long! He made God’s blessing his curse!

It is difficult to accept this truth: the significance of your life is not measured by how long you live but by how much faith in God you have. It is much too easy to use God’s blessings to curse ourselves.

If we are not careful, the older we get, the more important it becomes to declare our significance. As ability declines, the temptation to be arrogant increases. Wise is the person who is not intoxicated by a personal sense of his or her accomplishments! It is easy to “get drunk” on the memories of the past! It is challenging to leave the remembering to God as you use what ability you have to serve His purposes.

Do not be remembered for the arrogance of your old age. Be remembered for a lifetime of faith in God. Do not count your years. Mature your trust in God!