“Lest We Forget”

6-22-08 AM

Psalm 78 is the second-longest chapter in the Bible, behind Psalm 119. It traces the history of Israel from Egypt to the land of promise, from Zoan to Zion (vv. 12, 43, 68), from bondage to rule. Derek Kidner calls this little composition “a sermon from history,” and he titles it, “Lest We Forget” (Kidner 280-281).

 I. Intergenerational Disconnect (between parents and children)

A. Verses 1-8 are a sort of preamble, setting the stage by introducing the need for rehearsing the past and learning the appropriate lessons.

B. In the case of Israel, the means of transmission were intended more for the ears than the eyes.

C. And today, even though personal copies of the Bible are prevalent, parents must still do their job (cf. Deut. 6:4-9).

D. Robert Turner has argued brilliantly that departures from the faith are often accomplished in three generations.

E. Most readers of this book have memorized the first verse of the Old Testament (Genesis 1:1). How many will have committed to heart the last verse? Mal. 4:6

 II. Spiritual Disconnect (between people and their God)

     A. Verse 38 is the pivotal verse for the entire Book of Psalms, the halfway point of its

5,896 verses

     B. The structure of the psalm as a whole revolves around the interchange of human sin

     and divine blessing. A rough outline would go something like this:

     1.   Human forgetfulness and the importance of taking action – 1-11

2.      God’s power on display: exodus wonders – 12-16

3.      Testing God – 17-20

4.      God’s power on display: wilderness wonders – 21-39

5.      Testing God – 40-42

6.      God’s power on display: Egyptian plagues (43-53) and conquest wonders (54-55)

7.      Testing God – 56-58

8.      God remembering and taking action – 59-72

     C. Testing God

 III. Tribal Disconnect (between “brothers” in God’s family)

A. Sin not only produces alienation from God, but it also ruptures fellowship between God’s people. In Psalm 78, the microscope is placed on the rift between Israel’s two greatest tribes, Ephraim and Judah.

     B. God, however, had made a choice, and his people would sing about it: “He forsook

Injustice in the Assembly!

James 2:1-13

 6-22-08 PM

In the first paragraph of James 2, we get a peek at a first-century church “assembly” (lit. “synagogue,” 2:2). And things are not what they ought to be! Then, as now, disciples were less than perfect and needed to be corrected.  

I.                   The Practice of Injustice (2:1-4)

a.       James first tells his readers how not to practice the faith – v. 1

b.      James goes on to give a caricature – v. 2-4  

II.                The Cure for Injustice (2:5-9)

a.       Recognize the objects of true wealth - 5.

b.      Think about how your actions dishonor the have-nots - 6

c.       Consider how despicable the unbelieving “rich” really are – 6-7

d.      Ponder the law that holds you accountable – 8-9.  

III.             The Judgment on Injustice (2:10-13)

a.       No law is good unless it has teeth. Built into God’s law is the ultimate system of accountability - 10.

b.      Notice first that God’s law is a perfect expression of the One who gave it - 11

c.       Second, “adultery” and “murder” are easy-to-see examples of a more insidious problem – the injustice of partiality – 12-13.

d.      Finally, the law that will judge us is a “law of liberty.” It is a law that frees us in several ways.

                                                               i.      It inhibits harmful activity, liberates us from guilt, and enables even the poor man to be “rich in faith.”

                                                             ii.      Most of all, in this context especially, it releases us to practice mercy toward one who is judged harshly by the standards of this world.

May God help us rid our minds of similar prejudices so that we can act mercifully. The Judge is waiting!