Scripture Studies - Vol. V; No. 3 - April 1998 ============================================== In this issue: Old Testament Study - Gen. 39 A Classic Study - Navigation Spiritualized, pt. 4, by John Flavel New Testament Study - Matthew 5:13-16 A Study for Young Christians - On Difficulties and Oppositions, by Richard Baxter A Study in Psalms - Psalm 37 Bibliography and Suggested Reading Postscript: If Easter Be Not True Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list, free of charge, send your request to the above address. or, via email to Scott Sperling at: ssper@aol.com Back issues are available on the World Wide Web at: http://www.kaiwan.com/~ssper/sstdys.html Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 39 ================================ Joseph in Egypt --------------- 1Now Joseph had been taken down to Egypt. Potiphar, an Egyptian who was one of Pharaoh's officials, the captain of the guard, bought him from the Ishmaelites who had taken him there. 2The Lord was with Joseph and he prospered, and he lived in the house of his Egyptian master. 3When his master saw that the Lord was with him and that the Lord gave him success in everything he did, 4Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned. 5From the time he put him in charge of his household and of all that he owned, the Lord blessed the household of the Egyptian because of Joseph. The blessing of the Lord was on everything Potiphar had, both in the house and in the field. 6So he left in Joseph's care everything he had; with Joseph in charge, he did not concern himself with anything except the food he ate. Now Joseph was well-built and handsome, 7and after a while his master's wife took notice of Joseph and said, "Come to bed with me!" 8But he refused. "With me in charge," he told her, "my master does not concern himself with anything in the house; everything he owns he has entrusted to my care. 9No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?" 10And though she spoke to Joseph day after day, he refused to go to bed with her or even to be with her. 11One day he went into the house to attend to his duties, and none of the household servants was inside. 12She caught him by his cloak and said, "Come to bed with me!" But he left his cloak in her hand and ran out of the house. 13When she saw that he had left his cloak in her hand and had run out of the house, 14she called her household servants. "Look," she said to them, "this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. 15When he heard me scream for help, he left his cloak beside me and ran out of the house." 16She kept his cloak beside her until his master came home. 17Then she told him this story: "That Hebrew slave you brought us came to me to make sport of me. 18But as soon as I screamed for help, he left his cloak beside me and ran out of the house." 19When his master heard the story his wife told him, saying, "This is how your slave treated me," he burned with anger. 20Joseph's master took him and put him in prison, the place where the king's prisoners were confined. But while Joseph was there in the prison, 21the Lord was with him; He showed him kindness and granted him favor in the eyes of the prison warden. 22So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. 23The warden paid no attention to anything under Joseph's care, because the Lord was with Joseph and gave him success in whatever he did. ------------ In this chapter, we return to continue the events in Joseph's life, who very quickly went from favored son, to slave in Egypt: "Now Joseph had been taken down to Egypt. Potiphar, an Egyptian who was one of Pharaoh's officials, the captain of the guard, bought him from the Ishmaelites who had taken him there" (vs. 1). Being handsome, young and strong, Joseph was most likely the "pick" of the slaves, thus he was bought by "Potiphar", one of Pharaoh's highest officials. Now, the next statement of the narrator Moses seems strangely out of place: "The Lord was with Joseph and he prospered" (vs. 2). This statement raises all sorts of questions. How could "the Lord [be] with Joseph" if he has been almost killed by his own brothers, taken from his home, and sold as a slave in Egypt? And then, how could he be said to "prosper" as a slave in Egypt? Could it be that our traditional gauges of prosperity are incorrect? We would normally not think it possible for a slave in Egypt to live a prosperous life, nor would we consider the Lord to be with someone who has been taken out of his home and sold as a slave. So, here we learn in the Bible that our gauges of prosperity need to be modified. Here we learn that the Lord can be "with us", even as we face great affliction. We learn also that we can be prosperous even in humble circumstances, for true prosperity is defined not by material status, but by how faithful and diligent we are in the circumstances in which God has placed us. Joseph did not allow himself to use his change in status as an excuse to alter his godly character. "Though changed in condition, Joseph was not changed in spirit; though stripped of the [many-colored] coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven; though in the house of an idolater, he continued a worshipper of the true God." [1] "Instead of complaining that God was unjust to him, that his lot so far away from home was utterly hopeless, [Joseph] put his whole power into the work that he had to do, and [so] we are not surprised to read that 'the Lord was with Joseph, and he was a prosperous men.'" [2] Joseph's attitude in affliction was a great testimony to those around him, and made quite an impression on his master: "When his master saw that the Lord was with him and that the Lord gave him success in everything he did, Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned" (vss. 3­4). Though Potiphar worshiped false gods, he had an innate knowledge of the true God, and could discern God's favor upon Joseph, thus, Potiphar "saw that the Lord was with [Joseph]". "[T]he most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life."[3] Oh, that those around us would be able to look at our behavior and character, and say, "The Lord is with him." We should strive to be a testimony of godliness for those around us, just as Joseph was. Note that Joseph's fine attitude in affliction mitigated his suffering. Though he was a slave, yet Potiphar "left in Joseph's care everything he had" (vs. 6). Thus, Joseph essentially lived as a free man. Alas, though, with success comes risks and temptations: "Now Joseph was well-built and handsome, and after a while his master's wife took notice of Joseph and said, 'Come to bed with me!'" (vss. 6­7). Joseph's success in Potiphar's household brought him to a position where he could be noticed by Potiphar's wife. And then, the fact that Joseph was "well-built and handsome" led her to attempt to seduce him. At times, being "blessed" with attributes that the world values can be a curse. Joseph's good looks led to great temptation. I thank God that I am not "well-built and handsome", and thus not subject to such temptation! There are definite advantages to not having the physical attributes that the world admires. It is much easier to live a godly life without these. Joseph refused Potiphar's wife, saying: "With me in charge,Š my master does not concern himself with anything in the house; everything he owns he has entrusted to my care. No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?" (vss. 8­9). Joseph knew it would be wrong to take advantage of Potiphar's kindness, and the freedom that Potiphar gave him. But more important to Joseph, to submit to the temptress' seduction would be to do "a wicked thing and sin against God". Joseph was more concerned with pleasing God than he was with pleasing man. And likewise, Joseph's fear of God was greater than his fear of man. "And, indeed, nothing is more powerful to overcome temptation than the fear of God."[4] Potiphar's wife, however, was not rebuffed by Joseph's refusal. She persevered. Quite probably, she considered her husband's slaves to be her property, to do with as she pleased. This, in fact, may be the first recorded instance of sexual harassment! Most assuredly, as Solomon wisely noted, "What has been will be again, what has been done will be done again; there is nothing new under the sun" (Eccl. 1:9). Joseph kept his honor and continued to refuse her: "And though she spoke to Joseph day after day, he refused to go to bed with her or even to be with her" (vs. 10). Resisting such temptation must have been very difficult for Joseph, especially given that he was in his late teens at the time. Such temptation is the real test of morality. Many of us refrain from sin merely due to lack of opportunity. We stay pure because we are not sorely tempted. The real test of our virtue is resistance to real temptation. "Temptation is one of the great tests of life and character. It transforms innocence into virtue."[5] Not that we should seek out temptation in order to test our virtue. No, we should (of course) do our best to avoid situations in which we will experience temptation. Much of Joseph's success in resisting the advances of Potiphar's wife is due to the fact that he avoided encountering her, for we are told that "he refused to go to bed with her or even to be with her." And then later, when Potiphar's wife "caught him by his cloak", Joseph "left his cloak in her hand and ran out of the house" (vs. 12). For most forms of temptation, flight is the best way to resist. To reason with the tempter almost never works. Don't reason. Turn tail and run! Remember this, young men and women! These days, so many young people hear the same words that Joseph did: "Come to bed with me." Many times these words will come from what one considers to be a trusted companion. Thus, one will be inclined to reason with the tempter. This is dangerous. Do as Paul advised to young Timothy: "Flee the evil desires of youth" (II Tim. 2:22). Potiphar's wife's anger at being rebuffed turned to revenge: "When she saw that he had left his cloak in her hand and had run out of the house, she called her household servants. 'Look,' she said to them, 'this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. When he heard me scream for help, he left his cloak beside me and ran out of the house.'" (vss. 13­15). Potiphar's wife was a case of sin gone mad. She had absolutely no more shame. The devil could do with her what he pleased. The end result of her lies was that the godly Joseph was unjustly thrown into prison: "When [Joseph's] master heard the story his wife told him, saying, 'This is how your slave treated me,' he burned with anger. Joseph's master took him and put him in prison, the place where the king's prisoners were confined" (vss. 19­20). Now, Joseph was righteous in the situation. He withstood the temptation and remained faithful to God. So here, we might ask: "How could God allow Joseph to be thrown into prison?" In answer to this, we must note that God's people have never been promised an affliction-free life here on earth. On the contrary, we have been promised that "in this world, [we] shall have trouble" (see John 16:33). In fact, Peter tells us that if we are going to suffer, "it is better, if it is God's will, to suffer for doing good than for doing evil" (I Pet. 3:17). So it is quite possible that the time will come when we do everything right in God's sight, and yet (like Joseph) still suffer for our actions. During such times, we must (like Joseph) maintain our trust in God­­our trust that God has the situation under control. This is a real test of our faith. We have no problem believing that God has everything under control when things are going well, but it is very difficult to believe this when we are in the midst of affliction. Despite what we think, God is under control. We can especially see this in Joseph's situation. If we read the next couple of chapters in Genesis, we see that Joseph's imprisonment leads to his becoming the second most powerful man in Egypt (see Gen. 41:43). Until that time, though Joseph was in prison, God stood by him during his time of testing: "But while Joseph was there in the prison, the Lord was with him; He showed him kindness and granted him favor in the eyes of the prison warden. So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. The warden paid no attention to anything under Joseph's care, because the Lord was with Joseph and gave him success in whatever he did" (vss. 20­23). Father, we praise You that You are always with us, even through affliction, working out Your plans and purposes. Help us, by Your Spirit, to keep our trust in You even in times of trouble, just as Joseph did. Also help us to be a good testimony for You to those around us as we live our lives. May those around us see, by our attitude and behavior, that You are with us. Be glorified in our lives. In the name of Your Son, who suffered so much for our sakes, we pray these things, Amen. =========================================================== Navigation Spiritualized, pt. 4 =============================== A Classic Study by John Flavel (1628-1691) [Here, we continue our reprint of excerpts from John Flavel's book Navigation Spiritualized. John Flavel was a 17th Century minister in the seaside town of Dartmouth, England. A good many of his parishioners made their living on the sea, and so Mr. Flavel wrote Navigation Spiritualized, a book which draws parallels between things of the sea and spiritual things. This book is a masterpiece in the way it communicates spiritual truths in the language of its target audience, the seamen of Dartmouth. In fact, it was written specifically for the seamen to take on voyages and read, so that (for example), while they sailed the boundless seas, they could read of God's boundless mercies; or, while they adjusted their sails for shifting winds, they could read how to prepare their souls for the shifting winds of life; etc. And indeed, though few of us are seamen, we are all on a voyage through this life, so (I dare say) we may all profit from this study.]--Ed. The Boundless Sea; God's Boundless Mercy ---------------------------------------- In the vast ocean spiritual eyes descry God's boundless mercy, and eternity. Observation. ----------- The ocean is of vast extent and depth, though supposedly measurable, yet not to be sounded by man. It compasseth about the whole earth, which, in the account of Geographers, is twenty-one thousand and six hundred miles in compass; yet the ocean environs it on every side (see Ps. 104:35; Job 11:9). Suitable to which is that of the poet [Ovid]: He spread the seas, which then He did command, To swell with winds, and compass round the land. And for its depth, who can discover it? The sea in Scripture is called the deep (see Job 38:30), the great deep (see Gen 7:11), the gathering together of the waters into one place (see Gen 1:9). If the vastest mountain were cast into it, it would appear no more than the head of a pin in a tun of water. Application. ----------- This, in a lively manner, shadows forth the infinite and incomprehensible mercy of our God, whose mercy is said to be over all His works (see Ps. 145:9). In how many sweet notions is the mercy of God represented to us in the Scripture? He is said to be plenteous (see Ps. 103:8), abundant (see I Pet. 1:3), rich in mercy (Eph. 2:4), then, that His mercies are unsearchable (see Eph. 3:8). "High as the heavens above the earth" (Ps. 10:4), which are so high and vast, that the whole earth is but a small point to them; yea, they are not only compared to the heavens, but to come home to the metaphor, to the depths of the sea (see Micah 7:19), which can swallow up mountains as well as molehills; and in this sea God hath drowned sins of a dreadful height and aggravation, even scarlet, crimson, i.e. deep dyed with many intensive aggravations (see Isa. 1:18). In this sea was the sin of Manasseh drowned, and of what magnitude that was, may be seen (see II Chron. 33:3), yea, in this ocean of mercy did the Lord drown and cover the sins of Paul, though a blasphemer, a persecutor, injurious (see I Tim. 1:13). "None (saith Augustine) more fierce than Paul among the persecutors, and therefore none greater among sinners": To which himself willingly subscribes (see I Tim. 1:15), yet pardoned. How hath mercy rode in triumph, and been glorified upon the vilest of men! How hath it stopped the slanderous mouths of men and devils. It hath yearned upon "fornicators, idolaters, adulterers, thieves, covetous, drunkards, revilers, extortioners", to such have the sceptre of mercy been stretched forth, upon their unfeigned repentance and submission (see I Cor. 6:9). What doth the Spirit of God aim at in such a large accumulation of names of mercy? but to convince poor sinners of the abundant fullness and riches of it, if they will but submit to the terms on which it is tendered to them. In the vastness of the ocean, we have also a lively emblem of eternity. Who can comprehend or measure the ocean, but God? And who can comprehend eternity but He that is said to inhabit it? (see Isa. 57:5). Though shallow rivers may be drained and dried up, yet the ocean cannot. And though these transitory days, months, and years will at last expire and determine; yet eternity shall not. O! it is a long word! and amazing matter! What is eternity but a constant permanency of persons and things, in one and the same state and condition forever; putting them beyond all possibility of change? The heathens were wont to shadow it by a circle, or a snake twisted round. It will be to all of us, either a perpetual day or night, which will not be measured by watches, hours, minutes. And as it cannot be measured, so neither can it ever be diminished. When thousands of years are gone, there is not a minute less to come. Gerhard and Drexelious do both illustrate it by this known similitude: Suppose a bird were to come once in a thousand years to some vast mountain of sand, and carry away in her bill one grain in a thousand years; O what a vast time would it be ere that immortal bird, after that rate, should carry off the mountain! and yet in time this might be done. For there would still be some diminution; but in eternity there can be none. There be three things in time, which are not competent to eternity: In time there is a succession, one generation, year and day passeth, and another comes; but eternity is a fixed now. In time there is a diminution and wasting, the more is past, the less is to come. But it is not so in eternity. In time there is an alteration of condition and states: A man may be poor today, and rich tomorrow; sickly and diseased this week and well the next; now in contempt, and anon in honour: But no changes pass upon us in eternity. As the tree falls at death and judgment, so it lies forever. If in heaven, there thou art a pillar, and shalt go forth no more (see Rev. 3:12). If in hell, no redemption thence, but the smoke of their torment ascendeth forever and ever (see Rev. 19:3). Reflection. ---------- And is the mercy of God like the great deep, an ocean that none can fathom? What unspeakable comfort is this to me? (may the pardoned soul say). Did Israel sing a song, when the Lord had overwhelmed their corporeal enemies in the seas? And shall not I break forth into His praises, who hath drowned all my sins in the depth of mercy? O my soul, bless thou the Lord, and let His high praises ever be in thy mouth. Mayest thou not say, that He hath gone to as high an extent and degree of mercy in pardoning thee as ever He did in any? O my God, who is like unto Thee! that pardoneth iniquity, transgression and sin. What mercy, but the mercy of a God could cover such abomination as mine? But O! what terrible reflections will conscience make from hence, unto all despisers of mercy, when the sinner's eyes come to be opened too late for mercy, to do them good! We have heard indeed, that the king of heaven was a merciful king, but we would make no address to Him, whilst that sceptre was stretched out. We heard of balm in Gilead, and a physician there, that was able and willing to cure all our wounds, but we would not commit ourselves to Him. We read, that the arms of Christ were open to embrace and receive us, but we would not. O unparalleled folly! O soul-destroying madness! Now the womb of mercy is shut up, and shall bring forth no more mercies to me forever. Now the gates of grace are shut, and no cries can open them. Mercy acted its part, and is gone off the stage: and now justice enters the scene, and will be glorified forever upon me. How often did I hear the bowels of compassion sounding in the gospel for me? But my hard and impenitent heart could not relent; and now, if it could, it is too late. I am now past out of the ocean of mercy, into the ocean of eternity, where I am fixed in the midst of endless misery, and shall never hear the voice of mercy more! O dreadful eternity! O soul-confounding word! An ocean indeed, to which this ocean is but as a drop; for in thee no soul shall see either bank or bottom. If I lie but one night under strong pains of body, how tedious doth that night seem! And how do I tell the clock, and wish for day! In the world I might have had life, and would not. And now, how fain would I have death, but cannot? How quick were my sins in execution? And how long is their punishment in duration? O! how shall I dwell with everlasting burnings? Oh that God would but vouchsafe one treaty more with me! But alas, all tenders and treaties are now at an end with me. On earth peace (see Luke 2:13), but none in hell. O my soul! consider these things; come, let us debate this matter seriously, before we launch out into this ocean. =========================================================== New Testament Study - Matthew 5:13-16 ===================================== Salt and Light -------------- 13"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14"You are the light of the world. A city on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven." ------------ In the previous verses of His Sermon on the Mount, Jesus spoke of the blessedness of His true disciples in the passage known as "the Beatitudes". As He continues, Jesus now begins speaking of our responsibility as His disciples: "You are the salt of the earth" (vs. 13). To understand this statement, we must reflect upon the attributes of "salt": salt preserves from corruption; salt seasons; salt produces thirst. Let's look at each of these. First, salt preserves from corruption. Salt can be used to slow the spoilage of food. So we also have been called as disciples of Christ to preserve the earth from corruption. We must have a positive moral influence upon the earth, so that (by our presence) society is preserved from corruption­­so that the moral decay of society is slowed. We can, by our godly influence, preserve from corruption the moral climate of our immedieate environment. For instance, if it is known in our work place that we do not tolerate the cursing of God's name, and then if (thereby) our co-workers are less apt to curse God's name, we have then by our influence "preserved from corruption" (to some extent) our work place by setting the moral standard that the cursing of God's name will not be tolerated there. Second, salt seasons. Salt makes food taste better. So also, we as Christ's disciples must make the earth (in a sense) taste better. In other words, we must make the earth a better place to live, primarily by showing the earth the love of God. Salt imparts its seasoning to everything it comes in contact with. When you taste food, you can tell right away if it has been salted. So also, our influence should be evident. The love of God should overflow from our lives, seasoning all those whom we come in contact with. Third, salt produces thirst. So, we as Christ's disciples are to produce thirst in those we come in contact with. Thirst for what? Jesus has just said: "Blessed are those who hunger and thirst for righteousness" (Matt. 5:6). And so, our lives lived for righteousness should cause a thirst for righteousness in those who observe us. People should look at the godliness of our lives and see the love of God flowing through our lives. They should then think, "I want that. I thirst for that life." Our goal should be to have such an influence on others. Now, Jesus' statement to us is emphatic: "You are the salt of the earth." He is speaking directly to us, His disciples, in a form even stronger than a command. You see, Jesus does not say, "You should be the salt of the earth," or even, "Thou shalt be the salt of the earth." He says, "You are the salt of the earth." In other words, we have no choice in the matter. This is not a command that we carry out; rather, it is an unchangeable attribute of a disciple of Christ that we are the salt of the earth. Now, sadly, many of us do not perform well our role as "the salt of the earth". Thus Jesus warns: "But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men" (vs. 13). And so, if we as disciples of Christ fail to have a godly influence upon society, we are worthless as disciples of Christ, "no longer good for anything, except to be thrown out and trampled by men." We have seen this happen time and time again. A prominent Christian will be caught in gross sin, thereby "losing [his] saltiness". After that, he is "no longer good for anything", and the world certainly takes advantage of the opportunity make sure he is "trampled by men". After such a failure, the disciple of Christ can never be "salt" again; he is ever after seen as a hypocrite. A blown witness can never be recovered. Jesus enumerates a second characteristic of His disciples: "You are the light of the world" (vs. 14). The disciples of Jesus are "light" in two ways: they are a spiritual "light", showing men the way to God; they are a moral "light", showing men how they ought to live righteously. Jesus enumerates these two aspects of "light" when He says: "[L]et your light shine before men, that they may see your good deeds and praise your Father in heaven" (vs. 16). By saying, "You are the light of the world", Jesus is implying that, despite its claims of enlightenment, the world would be in utter darkness if the light of Christ's disciples were removed. Now, elsewhere, Jesus says of Himself: "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life" (John 8:12). Then, Paul teaches: "For you were once darkness, but now you are light in the Lord" (Eph. 5:8). And so, we as "light" are to be a reflection of the primary source of "light", which is Jesus Christ. The world, now that Jesus has risen to glory, sees the light of Christ primarily through our actions and behavior. Most of the world does not take the time to study God's Word, so they infer what it means to be a Christian by looking at our lives. Again, just as we have no choice but to be "salt of the earth", so also we have no choice but to be "light of the world". Jesus says: "You are the light of the world", and then, "A city on a hill cannot be hidden" (vs. 14). Once we are identified as a disciple of Christ, we cannot escape observation by the world (which is in darkness). Just as on a dark night, one's eyes naturally are drawn to whatever light is visible; so also, the eyes of those who reside in the darkness of the world are naturally drawn to us as the "light of the world". Jesus teaches that we should not try to escape the important responsibility of being "the light of the world": "Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house" (vs. 15). Many Christians go out of their way to hide their Christianity. Just as it would be absurd (a waste of time and energy) to "light a lamp and put it under a bowl", so it is absurd (and a waste) for us to try to hide the light of Christ that shines through us. To do so is contrary to the command of Jesus to "let your light shine before men" (vs. 16). Jesus does not want any "secret agents"! Jesus here is speaking also against monasticism. We are not as Christians to hide ourselves from the world in a monastery. This would be akin to putting our lamp "under a bowl". We should consider it an honor to be appointed by Christ to be "the light of the world", and to shine our "light". Jesus sums it up: "In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven" (vs. 16). This is the essence of our "light"hood. Jesus states the method ("they may see your good deeds") and the result ("they mayŠ praise your Father in heaven"). The primary method we are to use in being a "light" is to set a good example, so that others "may see [our] good deeds". While preaching is good, Christianity is primarily exemplary. People respond to our example of service more than anything. Mother Teresa has done more for Christianity than the most knowledgeable of Theological scholars. "Men will not be saved by abstract truth, but by truth embodied."[6] "Of all modes of inculcating Christianity, exemplifying it is the best. The best commentary on the Bible the world has ever seen is a holy life. The most eloquent sermon in behalf of the gospel that the world has ever heard is a uniform, active piety. The best version of the written truth that has ever been made is a consistent religious example. The Christian whose light thus shines not only correctly renders, but beautifies the sacred text."[7] Finally, the primary result of our "light"hood is to glorify God, that those who see our light would "praise your Father in heaven". Many do their good deeds, not to glorify God, but to be esteemed by men. Jesus speaks against this in detail later in His sermon (see Matt. 6), and so we will speak much more of this later. Suffice it to say now that no matter how beneficial our service is to the world, it fails if the result is our own glorification at the expense of God's glory. Let us close by noting the all-inclusiveness of our roles as "salt" and "light". We are "the salt of the earth" and "the light of the world". The earth and world has no other "salt" and "light" but us, and so our duty to be "salt" and "light" is crucial. Also, note that "salt" operates from within whatever it is in contact with, and "light" operates externally to what it illuminates. Both the near and far are covered. Our influence is to be worldwide. =========================================================== A Study for Young Christians ============================ [Here we continue our reprint of Chapter 2 from Richard Baxter's classic tome A Christian Directory[8]. This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding." Though these studies were written specifically for "young" Christians, I think that you will find (as I have), there is much in here worthy of meditation also for those who have been walking with God for many years.]--Ed. Direction VI - On Difficulties and Opposition --------------------------------------------- Be not discouraged at the difficulties and oppositions which will rise up before you, when you begin resolvedly to walk with God. As discouragements keep off multitudes from religion, so they are great temptations to many young beginners to turn back, and as the Israelites in the wilderness, ready to wish themselves again in Egypt. Three sorts of discouragements arise before them: 1. Some from the nature of the work; 2. Some from God's trials; 3. And some from the malice of the devil and his instruments; Or all these. 1. It cannot be expected but that infants and weaklings should think a little burden heavy, and an easy work or journey to be wearisome. Young beginners are ordinarily puzzled, and at a loss, in every trade, or art, or science. Young scholars have a far harder task, than when they are once well entered: learning is wondrous hard and unpleasant to them, at the first; but when they are once well entered, the knowledge of one thing helps another, and they go on with ease. So a young convert, that hath been bred up in ignorance, and never used to prayer, or to heavenly discourse, nor to hear or join with any that did, will think it strange and hard at first. And those that were used to take their pleasure, and fulfill the desires of the flesh, and perhaps to swear, and talk filthily, or idly, or to lie, will find, at first, some difficulty to overcome their customs, and live a mortified, holy life: yet grace will do it, and prevail. Especially in point of knowledge, and ability of expression, be not too hasty in your expectation, but wait with patience, in a faithful, diligent use of means, and that will be easy and delightful to you afterwards, which before discouraged you with its difficulties. 2. And God Himself will have His servants, and His graces, tried and exercised by difficulties. He never intended us the reward for sitting still; nor the crown of victory, without a fight; nor a fight, without an enemy and opposition. Innocent Adam was unfit for his state of confirmation and reward, till he had been tried by temptation. Therefore the martyrs have the most glorious crown, as having undergone the greatest trial. And shall we presume to murmur at the method of God? 3. And Satan, having liberty to tempt and try us, will quickly raise up storms and waves before us, as soon as we are set to sea; which make young beginners often fear, that they shall never live to reach the haven. He will show thee the greatness of thy former sins, to persuade thee that they shall not be pardoned. He will show thee the strength of thy passions and corruptions, to make thee think they will never be overcome. He will show thee the greatness of the opposition and suffering which thou art like to undergo, to make thee think thou shall never persevere. He will do his worst to meet thee with poverty, losses, crosses, injuries, vexations, persecutions, and cruelties, yea, and unkindness from thy dearest friends, as he did by Job, to make thee think ill of God, or of his service. If he can, he will make them thy enemies that are of thine own household. He will stir up thy own father, or mother, or husband, or wife, or brother, or sister, or children, against thee, to persuade or persecute thee from Christ: therefore Christ tells us, that if we hate not all these, that is, cannot forsake them, and use them as men do hated things, when they would turn us from him, we cannot be his disciples (see Luke 14:26; Matt. 10). Look for the worst that the devil can do against thee, if thou hast once lifted thyself against him, in the army of Christ, and resolvest, whatever it cost thee, to be saved. Read Heb. 11. But how little cause you have to be discouraged, though earth and hell should do their worst, you may perceive by these few considerations: (1.) God is on your side, who hath all your enemies in His hand, and can rebuke them, or destroy them in a moment. Oh what is the breath or fury of dust or devils, against the Lord Almighty! "If God be for us, who can be against us?" (Rom. 8:31). Read often that chapter, Rom. 8. In the day when thou didst enter into covenant with God, and He with thee, thou didst enter into the most impregnable rock and fortress, and house thyself in that castle of defence, where thou mayest (modestly) defy all adverse powers of earth or hell. If God cannot save thee, He is not God. And if He will not save thee, He must break His covenant. Indeed, He may resolve to save thee, not from affliction and persecution, but in it, and by it. But in all these sufferings you will "be more than conquerors, through Christ that lovelth you" (Rom. 8:37): that is, it is far more desirable and excellent to conquer by patience, in suffering for Christ, than to conquer our persecutors in the field, by force of arms. O think on the saints' triumphant boastings in their God. "God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea" (Ps. 46:1­3). When his "enemies were many" and "wrested his words daily," and "fought against him, and all their thoughts were against him," yet he saith, "What time I am afraid, I will trust in thee. In God will I praise His word; in God have I put my trust: I will not fear what flesh can do unto me" (Ps. 56:1­5). Remember Christ's charge: "Fear not them that can kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear: fear Him, which after He hath killed, hath power to cast into hell; yea, I say unto you, fear Him" (Luke 12:4). If all the world were on thy side, thou might yet have cause to fear; but to have God on thy side, is infinitely more. (2.) Jesus Christ is the Captain of thy salvation (Heb. 2:10), and hath gone before thee this way himself, and hath conquered for thee; and now is engaged to make thee conqueror: and darest thou not go on where Christ doth lead the way? He was perfected through suffering Himself, and will see that thou be not destroyed by it. Canst thou draw back, when thou seest His steps, and His blood? (3.) Thou art not to conquer in thy own strength, but by the Spirit of God, and the power of that grace which is sufficient for thee, and His strength which appeareth most in our weakness (see II Cor. 12:9). And "you can do all things through Christ that strengtheneth you" (Phil. 4:13). "Be of good cheer, he hath overcome the world" (John 16:33). (4.) All that are in heaven have gone this way, and overcome such oppositions and difficulties as these: they were tempted, troubled, scorned, opposed, as well as you; and yet they now triumph in glory. "These are they that come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb: therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them" (Rev. 7:14). And all that ever come to heaven (at age) are like to come this way. And doth not the company encourage you? and the success of those that have overcome before you? Will you have the end, and yet refuse the way? (5.) Consider how much greater difficulties ungodly men go through to hell. They have stronger enemies than you have: the devil and wicked men are your enemies; but God Himself is theirs, and yet they will go on. Men threaten but death to discourage you, and God threateneth damnation to discourage them; and yet they go on, and are not discouraged. And will you be more afraid of man, than sinners are of God? and of death or scorns, than they are of hell? (6.) Yea, and you yourselves must cast your souls on these greater evils, if by discouragement you turn from the way of godliness. You must run into hell for fear of burning; and upon everlasting death, to escape a temporal death, or less: you will choose God for your enemy, to escape the enmity of man; and how wise a course this is, judge you; when if you do but see that your ways please God, He can "make your enemies be at peace with you," if He see it for your good (see Prov. 16:7). If you will fear, fear Him that can damn the soul. (7.) Lastly, remember what abundance of mercies you have to sweeten your present life, and to make your burden easy to you: you have all that is good for you in this life, and the promise of everlasting joy; for godliness thus "is profitable to all things" (I Tim. 4:8). What abundance of mercy have you in your bodies, estates, friends, names, or souls, which are the greatest! What promises and experiences to refresh you! What liberty of access to God! A Christ to rejoice in, a heaven to rejoice in! and yet shall a stony or a dirty way discourage you more than these shall comfort you? The sum of all is, your work will grow easier and sweeter to you, as your skill and strength increase. Your enemies are as grasshoppers before you; the power of the Almighty is engaged by love and promise for your help; and do you pretend to trust in God, and yet will fear the face of man? "I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting: for the Lord God will help me; therefore shall I not be confounded, therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? Let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? Lo, they all shall wax old as a garment; the moth shall eat them up" (Isa. 50:6­10). "Hearken to me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation" (Isa. 51:7­8). He is no soldier for Christ, that will turn back for fear of scorns, or of anything that man can do against him. And consider whether heaven should be [more easily] come to? They are things of unspeakable glory that you strive for; and they are unworthily despised, if anything be thought too good to part with for them, or any labour, or difficulties, or sufferings too great to undergo to procure them. =========================================================== A Study in Psalms - Psalm 37 ================================ Psalm 37 -------- Of David. 1Do not fret because of evil men or be envious of those who do wrong; 2for like the grass they will soon wither, like green plants they will soon die away. 3Trust in the Lord and do good; dwell in the land and enjoy safe pasture. 4Delight yourself in the Lord and He will give you the desires of your heart. 5Commit your way to the Lord; trust in Him and He will do this: 6He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun. 7Be still before the Lord and wait patiently for Him; do not fret when men succeed in their ways, when they carry out their wicked schemes. 8Refrain from anger and turn from wrath; do not fret--it leads only to evil. 9For evil men will be cut off, but those who hope in the Lord will inherit the land. 10A little while, and the wicked will be no more; though you look for them, they will not be found. 11But the meek will inherit the land and enjoy great peace. 12The wicked plot against the righteous and gnash their teeth at them; 13but the Lord laughs at the wicked, for He knows their day is coming. 14The wicked draw the sword and bend the bow to bring down the poor and needy, to slay those whose ways are upright. 15But their swords will pierce their own hearts, and their bows will be broken. 16Better the little that the righteous have than the wealth of many wicked; 17for the power of the wicked will be broken, but the Lord upholds the righteous. 18The days of the blameless are known to the Lord, and their inheritance will endure for ever. 19In times of disaster they will not wither; in days of famine they will enjoy plenty. 20But the wicked will perish: The Lord's enemies will be like the beauty of the fields, they will vanish--vanish like smoke. 21The wicked borrow and do not repay, but the righteous give generously; 22those the Lord blesses will inherit the land, but those He curses will be cut off. 23If the Lord delights in a man's way, He makes his steps firm; 24though he stumble, he will not fall, for the Lord upholds him with His hand. 25I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. 26They are always generous and lend freely; their children will be blessed. 27Turn from evil and do good; then you will dwell in the land for ever. 28For the Lord loves the just and will not forsake His faithful ones. They will be protected forever, but the offspring of the wicked will be cut off; 29the righteous will inherit the land and dwell in it for ever. 30The mouth of the righteous man utters wisdom, and his tongue speaks what is just. 31The law of his God is in his heart; his feet do not slip. 32The wicked lie in wait for the righteous, seeking their very lives; 33but the Lord will not leave them in their power or let them be condemned when brought to trial. 34Wait for the Lord and keep his way. He will exalt you to inherit the land; when the wicked are cut off, you will see it. 35I have seen a wicked and ruthless man flourishing like a green tree in its native soil, 36but he soon passed away and was no more; though I looked for him, he could not be found. 37Consider the blameless, observe the upright; there is a future for the man of peace. 38But all sinners will be destroyed; the future of the wicked will be cut off. 39The salvation of the righteous comes from the Lord; He is their stronghold in time of trouble. 40The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they take refuge in Him. ------------ The bulk of this psalm consists of nine directions to us concerning our response to the fact that the wicked often prosper in this world. That many who are ungodly do prosper in this world is clear to everyone who observes the world. This is a stumbling block to some. They somehow think that God is unfair by allowing the ungodly to gain worldly riches. However, this point of view is superficial; it does not consider "the big picture", as we shall see as we study this psalm. As the inscription points out, this is a psalm "of David". We learn later in the psalm that David wrote it late in his life (see vs. 25). And so, this psalm is well worth heeding, for it contains the perceptive reflections of a wise, old, godly man: David the king. David was certainly qualified to speak on this subject, for many of the unrighteous people who persecuted David during his lifetime were rich in this world, e.g. Saul, Nabal, Absalom, Ahithophel, etc. As stated, this psalm contains nine directions to the reader. The first six directions are given in vss. 1 through 8. Then, in vss. 9 through 26, there is an aside which compares the lot of the righteous to that of the wicked. The final three directions are then given in vss. 27 through 40. ------------ The First Six Directions ------------------------ 1Do not fret because of evil men or be envious of those who do wrong; 2for like the grass they will soon wither, like green plants they will soon die away. 3Trust in the Lord and do good; dwell in the land and enjoy safe pasture. 4Delight yourself in the Lord and He will give you the desires of your heart. 5Commit your way to the Lord; trust in Him and He will do this: 6He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun. 7Be still before the Lord and wait patiently for Him; do not fret when men succeed in their ways, when they carry out their wicked schemes. 8Refrain from anger and turn from wrath; do not fret­­it leads only to evil. ------------ Direction I. "Do not fret because of evil men or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away" (vss. 1-2). This first statement is not only the first direction in David's psalm, but it also introduces the theme of the entire psalm. The problem that this psalm addresses in its many directions to the reader is that we often are "envious of those who do wrong". We look at our ungodly neighbor relishing in his financial prosperity, and we think, "Why can't I have that, Lord?" What we are forgetting in our envy is the eventual end for our ungodly neighbor: "For like grass they will soon wither, like green plants they will soon die away." Is this what we want? Do we want to lose our soul for the sake of a fast car? You see, in many cases, it is precisely his financial prosperity that is keeping our ungodly neighbor from turning to God. He is too busy seeking riches, so he has no time to seek God. He feels confident in his prosperity, so he feels no need to trust God. Before we envy our neighbor, let us first consider the whole package: he has a nice car and a large house; we have eternal life and a grand inheritance through Jesus Christ. You see, envy on our part for our neighbor's worldly success is a sign of a lack of faith on our part in God's faithfulness. By envying our neighbor, we are in effect saying, "I want what my neighbor has now. I do not believe that the eternal riches that God has set aside for me are any better than what my neighbor has in this world." Rather than being objects of envy, David implies that our ungodly neighbor should be an object of pity and compassion. Read this again: "For like grass they will soon wither, like green plants they will soon die away." As Charles Spurgeon put it: "Green grows the grass, but quick comes the scythe."[9] Direction II. "Trust in the Lord and do good; dwell in the land and enjoy safe pasture" (vs. 3). David offers this direction as an alternative to envying your neighbor. If we "trust in the Lord", then we will be assured that God will work everything out in the end: the righteous will prosper; the wicked will be punished. As Paul teaches: "God 'will give to each person according to what he has done'. To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger" (Rom. 2:6­8). If we "do good" (as David advises), we won't have any time to be so concerned about our neighbor's prosperity! Don't spend all your time examining your neighbor's lot, rather, "dwell in the land and enjoy safe pasture". Enjoy your own life, and the abundant blessings that God has showered upon you! Direction III. "Delight yourself in the Lord and He will give you the desires of your heart" (vs. 4). Here we have a direction and a promise, all rolled into one. A great remedy in envying the wicked is to "delight yourself" in the best thing: "Delight yourself in Lord". Why envy the wicked? They delight themselves in worldly things. They do not even know the best things to delight themselves in. The things they delight in fade away, but the Lord remains forever. And besides, if you "delight yourself in the Lord", then "He will give you the desires of your heart". This is a promise of joy and contentment with our lot. As we "delight [ourselves] in the Lord", the "desires of [our] heart" conform more and more to what the Lord would have us desire, and so He is glad to give us the desires of our heart. Direction IV. "Commit your way to the Lord; trust in Him and He will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun" (vss. 5­6). Literally, in the original language, David is exhorting us to "roll our way upon the Lord", as if to roll a burden off our shoulders onto His. Our lives become simpler if we follow this command. We are not faced with as many dilemmas, because we have resolved that our way is the Lord's way. All other ways are ruled out. And of course, His way is the way of righteousness, so it follows that: "He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun." Direction V. "Be still before the Lord and wait patiently for Him; do not fret when men succeed in their ways, when they carry out their wicked schemes" (vs. 7). This is a seemingly simple direction to follow, for it is a direction to (basically) do nothing: just "be still" and "wait patiently". However, as we all know, it is very difficult to carry out. We all want to rush God. We believe that He has the power to act, so we wonder, "Well, why doesn't He act now?" Of course, we must realize that we cannot see the big picture. God sees all, and knows all, and so, He knows the best time to act. We must remember that God was patient with us, allowing us to repent and turn to Him. And so, we also must "wait patiently", and allow God to be patient with others, in the hope that they will in time turn to Him. Direction VI. "Refrain from anger and turn from wrath; do not fret­­it leads only to evil" (vs. 8). Anger does not befit the Christian, and (worse yet), it "leads only to evil". As sinners ourselves, it is not our right to be angry, anyway. We must remember that the Lord said: "It is mine to avenge; I will repay" (Deut. 32:35). Thus, our "anger" serves no purpose, because we are not to consummate it through wrath. Rather, our "anger" serves only to lead us into "evil". ------------ Comparison Between the Righteous and the Wicked ----------------------------------------------- 9For evil men will be cut off, but those who hope in the Lord will inherit the land. 10A little while, and the wicked will be no more; though you look for them, they will not be found. 11But the meek will inherit the land and enjoy great peace. 12The wicked plot against the righteous and gnash their teeth at them; 13but the Lord laughs at the wicked, for He knows their day is coming. 14The wicked draw the sword and bend the bow to bring down the poor and needy, to slay those whose ways are upright. 15But their swords will pierce their own hearts, and their bows will be broken. 16Better the little that the righteous have than the wealth of many wicked; 17for the power of the wicked will be broken, but the Lord upholds the righteous. 18The days of the blameless are known to the Lord, and their inheritance will endure for ever. 19In times of disaster they will not wither; in days of famine they will enjoy plenty. 20But the wicked will perish: The Lord's enemies will be like the beauty of the fields, they will vanish­­vanish like smoke. 21The wicked borrow and do not repay, but the righteous give generously; 22those the Lord blesses will inherit the land, but those He curses will be cut off. 23If the Lord delights in a man's way, He makes his steps firm; 24though he stumble, he will not fall, for the Lord upholds him with His hand. 25I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. 26They are always generous and lend freely; their children will be blessed. ------------ In this section, David offers six comparisons between the righteous and wicked, in order to strengthen our ability to keep the foregoing directions. Comparison I. "For evil men will be cut off, but those who hope in the Lord will inherit the land. A little while, and the wicked will be no more; though you look for them, they will not be found. But the meek will inherit the land and enjoy great peace" (vss. 9­11). Again, we are reminded here of the fleeting nature of the success of the wicked: "A little while, and the wicked will be no more." In time, "the meek will inherit the land". And not only will we be prosperous, but we will enjoy something that the prosperous wicked do not enjoy: we will "enjoy great peace." Comparison II. "The wicked plot against the righteous and gnash their teeth at them; but the Lord laughs at the wicked, for He knows their day is coming" (vss. 12­13). Here, David points out the folly of the wicked, for the Lord Himself, the Creator of the Universe, opposes them. And not only does He oppose them, He "laughs" (in contempt) at them. Comparison III. "The wicked draw the sword and bend the bow to bring down the poor and needy, to slay those whose ways are upright. But their swords will pierce their own hearts, and their bows will be broken" (vss. 14­15). David speaks here of the violence of the wicked, drawing their swords and bending their bows. Note that the wicked are attacking those that are weaker than themselves, as they "bend the bow to bring down the poor and needy". Then, David tells us that the plans of the wicked will be foiled, for "their swords will pierce their own hearts." What they sow, they shall reap. It is worth noting here that it is often the elements of the wicked's prosperity that become the elements of their destruction. Their devotion to their riches keep them from devotion to God; their power deludes them into thinking that they do not need God; their ability to fulfill their sinful passions hardens their hearts to the things of God. Comparison IV. "Better the little that the righteous have than the wealth of many wicked; for the power of the wicked will be broken, but the Lord upholds the righteous" (vss. 16­17). As Spurgeon points out: "We would sooner hunger with John than feast with Herod; better feed on scant fare with the prophets in Obadiah's cave than riot with the priests of Baal."[10] Daniel in his prayer closet was in much better shape than King Belshazzar with all his riches at the time of the writing of the wall (see Dan. 5). Comparison V. "The days of the blameless are known to the Lord, and their inheritance will endure forever. In times of disaster they will not wither; in days of famine they will enjoy plenty. But the wicked will perish: The Lord's enemies will be like the beauty of the fields, they will vanish­­vanish like smoke" (vss. 18­20). Here is perhaps the greatest difference between the godly and the ungodly: in times of trouble, God is with us. "In times of disaster they will not wither; in days of famine they will enjoy plenty." It is a great comfort in times of trouble to know that God is with us, to be able to talk to Him through prayer, to ask for comfort and deliverance. I often wonder how those who do not know God make it through times of trouble. If I didn't have the privilege of prayer in affliction, I don't think I could make it. Comparison VI. "The wicked borrow and do not repay, but the righteous give generously; those the Lord blesses will inherit the land, but those he curses will be cut off. If the Lord delights in a man's way, He makes his steps firm; though he stumble, he will not fall, for the Lord upholds him with His hand. I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. They are always generous and lend freely; their children will be blessed" (vss. 21­26). It is a strange characteristic of the ungodly rich man: even in the midst of his wealth, the wicked man often feels himself poor. They do not feel like they have enough money; they are never satisfied; they always feel they need more money in order to be truly happy. As Solomon teaches: "Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income" (Eccl. 5:10). Thus, the unchecked greed of the ungodly rich often plunges him into debt. It is not uncommon for us to read of some famous person who was rich now declaring bankruptcy. We think: "How could he be declaring bankruptcy? He was so famous, so successful!" Again, Solomon: "I have seen a grievous evil under the sun: wealth hoarded to the harm of its owner, or wealth lost through some misfortune, so that when he has a son there is nothing left for him" (Eccl. 5:13-14). Then notice: "But the righteous give generously" (vs. 21). The ungodly rich man can't seem to be able to allocate any of his wealth to giving; but the righteous man always seems to have money to give. As David points out: "They are always generous and lend freely; their children will be blessed" (vs. 26). ------------ Three More Directions --------------------- 27Turn from evil and do good; then you will dwell in the land for ever. 28For the Lord loves the just and will not forsake His faithful ones. They will be protected forever, but the offspring of the wicked will be cut off; 29the righteous will inherit the land and dwell in it forever. 30The mouth of the righteous man utters wisdom, and his tongue speaks what is just. 31The law of his God is in his heart; his feet do not slip. 32The wicked lie in wait for the righteous, seeking their very lives; 33but the Lord will not leave them in their power or let them be condemned when brought to trial. 34Wait for the Lord and keep his way. He will exalt you to inherit the land; when the wicked are cut off, you will see it. 35I have seen a wicked and ruthless man flourishing like a green tree in its native soil, 36but he soon passed away and was no more; though I looked for him, he could not be found. 37Consider the blameless, observe the upright; there is a future for the man of peace. 38But all sinners will be destroyed; the future of the wicked will be cut off. 39The salvation of the righteous comes from the Lord; He is their stronghold in time of trouble. 40The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they take refuge in Him. ------------ David here continues with three more directions. Direction VII. "Turn from evil and do good; then you will dwell in the land forever. For the Lord loves the just and will not forsake His faithful ones. They will be protected forever, but the offspring of the wicked will be cut off; the righteous will inherit the land and dwell in it forever. The mouth of the righteous man utters wisdom, and his tongue speaks what is just. The law of his God is in his heart; his feet do not slip. The wicked lie in wait for the righteous, seeking their very lives; but the Lord will not leave them in their power or let them be condemned when brought to trial" (vss. 27-33). Rather than concentrating on the prosperity of the wicked, we are to concentrate on our own behavior, and "Turn from evil and do good" (vs. 27). David gives us a very compelling reason to keep this command: "For the Lord loves the just and will not forsake His faithful ones" (vs. 28). Contrary to popular belief, it is not "the one with the most toys" who wins. It is God's "faithful ones" who win. The easiest way to be faithful to God is to make His Word a part of you, as David says of the faithful one: "The law of his God is in his heart" (vs. 31). This is the key to a godly life. Direction VIII. "Wait for the Lord and keep His way. He will exalt you to inherit the land; when the wicked are cut off, you will see it. I have seen a wicked and ruthless man flourishing like a green tree in its native soil, but he soon passed away and was no more; though I looked for him, he could not be found" (vss. 34­36). Again we are exhorted to "wait for the Lord". David adds a promise that our waiting will pay off: "When the wicked are cut off, you will see it" (vs. 34). Make no mistake, the day will come when the righteous will see God's justice fulfilled. Direction IX. "Consider the blameless, observe the upright; there is a future for the man of peace. But all sinners will be destroyed; the future of the wicked will be cut off. The salvation of the righteous comes from the Lord; He is their stronghold in time of trouble. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they take refuge in Him" (vss. 37­40). This direction is very simple to carry out: we are to observe the lives of the holy ones around us. This will go far in convincing us that the way of the righteous is the best way to live one's life. We are to especially observe them during their affliction (so exhorts David): "The salvation of the righteous comes from the Lord; He is their stronghold in time of trouble. The Lord helps them and delivers them." (vss. 39­40). And so Father, help us by Your Spirit, to keep these directions. May we be more concerned with living a holy life than living a prosperous life. Better yet, may we consider godliness to be our riches. May we concentrate on storing up treasures in heaven, than living comfortably down here. Be glorified in our lives. May others look at our godly lives and desire what we have. In the name of Jesus we pray these things, Amen. =========================================================== Bibliography and Suggested Reading ================================== Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Baxter, Richard. A Christian Directory. Edmonton, Canada: Still Waters Revival Books. (Originally published in 1673). Broadus, John. Commentary on Matthew. Grand Rapids: Kregel, 1990. (Originally published in 1886). Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. "Matthew" from The Expositor's Bible Commentary, Vol. VIII, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Flavel, John. Navigation Spiritualized from The Works of John Flavel, Vol. V, pg. 206ff. Reprint Edition. Edinburgh: Banner of Truth, 1968. (Originally published ca. 1670). Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Keil, Carl & Delitzsch, Franz. Biblical Commentary on the Old Testament. Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Morgan, G. Campbell. The Gospel According to Matthew. Reprint Edition. Grand Rapids: Revell, 1992. Morris, Leon. The Gospel According to Matthew. Grand Rapids: Eerdman's, 1992. Pink, Arthur W. Gleanings in Genesis. Chicago: Moody, 1981. Plumer, William S. Studies in the Book of Psalms. Carlisle, PA: Banner of Truth, 1990. (Originally published in 1867). Ryle, J. C. Expository Thoughts on the Gospels: Matthew. Reprint Edition. Edinburgh: Banner of Truth, 1986. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Smith, Chuck. Audio Tapes on Psalms. Costa Mesa, CA: Word for Today, 1988. Spurgeon, Charles. The Gospel of Matthew. Reprint Edition. Grand Rapids: Revell, 1987. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. =========================================================== Postscript: If Easter Be Not True ================================== If Easter be not true, Then all the lilies low must lie; The Flanders poppies fade and die; The spring must lose her fairest bloom For Christ were still within the tomb­­ If Easter be not true. If Easter be not true, Then faith must mount on broken wing; Then hope no more immortal spring; Then love must lose her mighty urge; Life prove a phantom, death a dirge­­ If Easter be not true. If Easter be not true, 'Twere foolishness the cross to bear; He died in vain who suffered there; What matter though we laugh or cry, Be good or evil, live or die, If Easter be not true. If Easter be not true­­ But it is true, and Christ is risen! And mortal spirit from its prison Of sin and death with him may rise! Worthwhile the struggle, sure the prize, Since Easter, aye, is true! -- Henry H. Barstow =========================================================== Footnotes ========= 1. Jamieson, Fausset, Brown. A Commentary. Vol. I, pg. 237. 2. W.H. Griffith Thomas, Genesis: A Devotional Commentary. pg. 370. 3. Jamieson, Fausset, Brown. loc. cit. 4. John Calvin, A Commentary on Genesis, pg. 297. 5. Thomas, op. cit., pg. 371. 6. Broadus, Commentary on Matthew, pg. 97. 7. Tyree, cited in Broadus, op. cit., pg. 98. 8. All Scripture citations in this study are taken from the King James Version. 9. Spurgeon, A Treasury of David, Vol. II, pg. 170. 10. Ibid. pg. 175.