Pride is the first of the seven deadly sins. One falls into pride when one lacks trust in God and his mercy and becomes arrogant, hypocritical, and self-centered.  Reinhold Neibuhr, who has been referred to as the twentieth-century theologian of sin, summed up humanity's basic sin our unwillingness to acknowledge our creatureliness, our self-elevation in one word, PRIDE. Neibuhr described the four types of pride:

1. The pride of power wants power to gain security for self or to maintain a power position considered to be secure.

2. Intellectual pride rises from human knowledge that pretends to be ultimate knowledge. It presumes to be final truth.

3. Moral pride claims that its standards for virtue test and measure all righteousness. Niebuhr observed that most evil is done by "good" people who do not know that they are not good.

4. Spiritual pride is self-glorification. It claims that "self's righteousness" conforms to God's righteousness.

Pride is the first of the seven deadly sins. One falls into pride when one lacks trust in God and his mercy and becomes arrogant, hypocritical, and self-centered. Reinhold Neibuhr, who has been referred to as the twentieth-century theologian of sin, summed up humanity's basic sin -- our unwillingness to acknowledge our creatureliness, our self-elevation, in one word: PRIDE.

Neibuhr described the four types of pride:

1. The pride of power wants power to gain security for self or to maintain a power position considered to be secure.
2. Intellectual pride rises from human knowledge that pretends to be ultimate knowledge. It presumes to be final truth.
3. Moral pride claims that its standards for virtue test and measure all righteousness. Neibuhr observed that most evil is done by "good" people who do not know that they are not good.
4. Spiritual pride is self-glorification. It claims that "self's righteousness" conforms to God's righteousness.

Evidence for an over inflated opinion of ourselves comes from the College Board that administers the Scholastic Aptitude Test, the SAT exam, which millions of high school students take each year. On that test there are a number of other questions besides the ones about math and English which the students are asked to answer. For instance, they are asked to evaluate their leadership ability.

Recently in an exam, seventy percent of the students rated themselves as above average in leadership, and only two percent as below average. Sixty percent rated themselves as above average in athletics while only six percent said below. When they rated themselves as to how easy they were to get along with, 25 percent said they were in the top one percent, sixty percent said they were in the top ten percent, and absolutely no one said he was below average in being easy to get along with.

Obviously high school students have a very high opinion of themselves; they have pride in themselves. Now is this the kind of pride that says, "I have something to offer this world to make it a better place," or is it the kind of pride that says, "I'm better than you"? The exam doesn't say. We hope it's pride that offers to build a better world; otherwise, it is arrogance.

There was a certain bishop, in the horse and buggy days, who had two horses named Pride and Prejudice. He said on one occasion that people thought it was awful that a bishop should be drawn hither and thither by Pride and Prejudice, but he reassured them that it was a wonderful thing that a Bishop would have Pride and Prejudice under control.

That's a wonderful thing for any of us. It is the test of our manhood and womanhood that we are able to deny ourselves. The world says that to be a real man or a real woman we must give in to pleasure, but that's absurd. Any creature can give in to natural impulses.

The Bible defines worldliness by centering morality where we intuitively know it should be. Worldliness is the lust of the flesh (a passion for sensual satisfaction), the lust of the eyes (an inordinate desire for the finer things of life), and the pride of life (self-satisfaction in who we are, what we have, and what we have done).  Worldliness, then, is a preoccupation with ease and affluence. It elevates creature comfort to the point of idolatry; large salaries and comfortable life-styles become necessities of life.

Worldliness is reading magazines about people who live hedonistic lives and spend too much money on themselves and wanting to be like them. But more importantly, worldliness is simply pride and selfishness in disguises. It's being resentful when someone snubs us or patronizes us or shows off. It means smarting under every slight, challenging every word spoken against us, cringing when another is preferred before us. Worldliness is harboring grudges, nursing grievance, and wallowing in self-pity. These are the ways in which we are most like the world.

Since many of the followers of Jesus were fishermen, it made sense for Jesus to use fishing as an example of the Christian life. In Matthew 4:19, as Jesus is walking by the Sea of Galilee, he sees Simon Peter and Andrew in the process of fishing. He says to them, "Follow me, and I will make you fishers of men."

In this text, Jesus gives them another picture of the work they would be doing. On their own, they are not able to catch many fish, but when Jesus commands them to cast the net on the other side of the boat, they catch more fish than they can handle. How are we doing at catching fish? Perhaps the problem is that we keep doing it the same way and the Lord would like us to try a new method.

The apostle Paul in 1 Corinthians 9:22 says, "I have become all things to all men, that I might by all means save some." Maybe that's the same as casting your nets on the other side of the boat.

Several years ago when I was visiting Norway, the land of my great-grandparents, I learned something about evangelism. Since my wife was born in Norway, her family was giving us a tour of the country that on occasion was off the beaten track. On our way from Trondheim to the little island of Stord, we came across one of the famous Stave churches. These churches are around 1,000 years old. They are made of wood and are built with large posts or staves that go into the ground. At one time, there were around 1,000 Stave churches; now there are only thirty. One of the reasons is that the wood rots over time. However, the one that we saw had its posts in a rock foundation, and this explains why it is still in existence.

What was really fascinating to me were the symbols on the walls. I recognized most of them but there were some that I did not understand. I asked one of the guides what they meant. She told me that the symbols that I did not recognize were pagan symbols. It seems that when King Olaf became a Christian, he would go into the villages and demand that the people all become Christians. Since the Christian faith was forced on the people, they would display pagan symbols so as to meet the people where they were.

I am not suggesting that we use pagan symbols to reach our current society. However, we can do some things with music and in other areas that would better relate to our culture. If the Norwegians and the apostle Paul can learn that, certainly we can try to relate to our culture without destroying the gospel. Perhaps this is what Jesus meant by casting the net on the other side of the boat.

Pali, this bull has killed me." So said Jose Cubero, one of Spain's most brilliant matadors, before he lost consciousness and died.

Only 21 years old, he had been enjoying a spectacular career. However, in this 1958 bullfight, Jose made a tragic mistake. He thrust his sword a final time into a bleeding, delirious bull, which then collapsed. Considering the struggle finished, Jose turned to the crowd to acknowledge the applause. The bull, however, was not dead. It rose and lunged at the unsuspecting matador, its horn piercing his back and puncturing his heart.

Just when we think we've finished off pride, just when we turn to accept the congratulations of the crowd, pride stabs us in the back. We should never consider pride dead before we are.

American culture is a culture of fixing blame -- fixing blame on others. Whenever the President of our land slips a bit the media ask, "Why? Who is to blame?" When our favorite sports team loses, the question is asked, "Why? Who is to blame?" And on and on it goes. We are anxious to fix the blame somewhere. This "blame" culture may nowhere be so clearly seen as in the mountain of court cases brought in our land. It's getting to the point that when anything wrong happens to anyone the first thought is to go to court in order to assign the blame to someone else.

There lives a man whose name is J. B. J. B. is a lot like an Old Testament character named Job. J. B. protests his innocence when anything goes wrong. His method of choice for assigning blame is a lawsuit. J. B. is a rugged, athletic man. He is very proud of his body. He boasts of his feats of strength. So when the local YMCA advertised a "Refrigerator Race" J. B. signed up immediately. In this kind of race a refrigerator is strapped to your back. The one who can move ten yards the most quickly with a refrigerator on his back wins the race. This was just the kind of stuff that J. B. loved. He strapped on the refrigerator and away he went. And then the strap broke. Down came J. B., refrigerator, and all. His back was hurt to be sure. But his pride was hurt more than his back.

"Who is to blame?" J. B. thought. His answer: The company that made the strap. What to do? He thought it over and said, "I'll sue." He sued the strap company for one million dollars. They were to blame. He was innocent. He sued and he won! The blame was not his!

On another occasion J. B.'s equally physical son crashed the seat of a swing into the head of another young man. There was brain damage to the other boy. What was more important to J. B., however, was the damage to his own reputation. "Who is to blame?" J. B. thought. His answer: The company that made the wooden swing seat. What to do? He thought it over and he said, "I'll sue." He sued the company that made the swing seat for making a seat that could hurt someone. They were to blame. He was innocent. He sued and he won! Two million dollars this time! The blame was not his!

J. B. lived in suburbia. He took pride in his house and his yard. One day while he was out working in his yard he noticed that his neighbor, Mike, was also working on his yard. They each paused for a bit in their work and talked over the hedge. They began discussing the fact that the hedge between them needed trimming. Since Mike was standing with his lawn mower, J. B. suggested that they hold the lawn mower up by its four wheels, two men on each side of the hedge, and use the lawn mower as a hedge clipper. Great idea! And it worked -- for a while. Then J. B. stepped into a hole, lost his balance and down he went with the mower on top of him. His hand was badly cut.

As always, J. B.'s first thought was, "Who is to blame?" It just couldn't be his fault. It couldn't be his stupidity. The last place he would think of looking to assign blame was to himself. Who is to blame? The lawn mower company, of course. Nowhere in their directions did they indicate that this machine should not be used as a hedge clipper. What to do? He thought it over and he said, "I'll sue." And sue he did. The lawn mower company was to blame. The court agreed. He was innocent. The blame was not his!

P.S. The legal facts in this parable are true!"

Navy Commander Charles Plumb spent six years in the infamous Hanoi Hilton prison, in solitary confinement most of the time. One day he heard a noise that sounded like a cricket. He investigated and found a moving wire. Then the wire disappeared. When it reappeared, a note was attached which said, ‘Memorize this code and then swallow this note.’ Thus he began communicating with another navy pilot. Soon afterward his new friend sent this message: ‘The biggest problem here is prison brain, thinking like a prisoner. In order to combat it, you'll need three things: faith, commitment, and pride.’ Lots of people on the outside have prison brain, thinking they are hopeless victims to circumstances. Freedom is not the absence of barbed wire. It's the presence of faith, commitment, and pride.

Psychotherapist William Beausay tells of counseling a man who lost everything after he got involved in some shady business dealings. He lost his money, his job, his marriage and his family. In fact, some of his former business associates had tried to kill him. His client admitted that his life revolved around one philosophy: "I am Joe Blow. When you are Joe Blow, you can do anything you want." That belief was the foundation for his life. Yet even after his foundation crumbled and he lost everything, this man still didn't see the error of his ways. He actually said that he had lost everything but his pride. Beausay pointed out to the man that pride had been the source of all his problems. If he had not been so proud and self-absorbed, he never would have gotten into this mess in the first place.

Anyone who thinks Christianity is for sissies doesn’t know very much about it. The teachings of Jesus Christ are most challenging. Once he said, "If you are slapped on one cheek, turn the other." On the surface it seems as though our Lord expects us to be cowardly. Can you imagine how his words sounded to the disciples? They were rugged men of the sea, not panty-waists.

Looking deeper at his teaching, we see that Jesus Christ was calling forth from us a greater strength than hitting back. He suggests we elicit a force that can control the anger of hurt pride. One that can take a bad situation and change it into a good situation. Rather than hitting back and lowering oneself to the standards of the oppressor, stand tall, Jesus says; turn the other cheek.

It takes guts to be chicken. When someone spits in your face and walks away with his dry, our unreasonable but Christly behavior might well cause him to consider his action. If he is totally corrupt and does not see his sin, justice will still be accomplished; for the Lord says, "Vengeance is mine; I will repay." On the other hand, to spit back will only confirm an enemy and leave no chance to gain a brother.

When we consider the life of our Lord Jesus Christ and especially the story of Calvary, we find him obeying his own precepts. The soldier who nailed Jesus’ body to the tree may well have been the same one who proclaimed, "Surely this man was God’s Son."

We will never be able to turn the other cheek unless Christ gives us the power. To receive cheek-turning power we must first realize that our sins caused the hideous ring of hammer on nails as flesh parted and pain began. On the cross the other cheek was turned, and a man’s man as well as the God-man died.

As we feel the impact of Christ’s death for us, we are moved by his love. Our hearts then become receptive to a power from God that can cause us to do extraordinary things - like offering a cheek and thereby demonstrating we have the guts to be chicken.

Let's say that at some point in his life, Chip Brewster was the smartest math whiz in his class and the fastest running back on the football team at Hardy High School in Rapid Brook, Nebraska. He was the best of the best and felt mighty good about himself as a result. What he didn't know is that he seemed to be a big fish only because the pond he was in was so small. So one day he graduated high school and went on to study at the University of Michigan. Suddenly Chip met up with math geniuses who were so much smarter than him it wasn't even funny. He tried out for the football team and didn't even make the cut, having been left in the dust by running backs from all over the United States. And the next thing you know, Chip Brewster felt like nothing and nobody. The pride of Rapid Brook, Nebraska, was just a face in the crowd in Ann Arbor, Michigan.

All things being equal, Chip still had a lot going for him and much for which to be grateful. Once he recovered from the shock of becoming a small fish in a big pond, one hopes he was able to move forward. But there's nothing like a proper comparison to the wider world to give a puffed-up chest of pride a hard blow to the solar plexus. So also for us: if we keep our eyes fixed on Jesus, the Author and Perfecter of our faith, we will never lack for humility.

You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.

Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implanted by the Holy Spirit in a young virgin’s womb. They called me Jesus, for I had come to save you and all humankind from the consequences of your sins.

The plan of salvation was not complicated, although it was generous perhaps to a fault. You had sinned and continue to sin. It is your nature from the time of the Fall. Therefore, you cannot save yourself. Although some of you sin less than others, none of you is perfect. My Father demands perfection - he will not stand for any imperfection in eternity. Fortunately for you, my Father is also compassionate, and his love goes beyond human love. He wanted to reclaim you as his own, therefore, he decided to be inflicted with suffering and death. To accomplish this, he sent me - part of himself - to become a person like you and to receive punishment and death in your place.

Some of you only see me as an Alka Seltzer for an occasional headache, rather than a Savior for a whole new life. You call upon me and my Father for help only when all else seems to fail. Voices we haven’t heard in years make their way heavenward in dying breaths. Others make a puzzle out of our plan for your salvation. You continue to believe that you must add some of your goodness and righteousness (which is really in short supply by heaven’s standards) to my sacrificial death on the cross. Friends, I paid the price - one hundred percent at Calvary.

Can you imagine how I feel as your God, having humbled myself by becoming a human being, giving up heaven for a stinking stable, being misunderstood, mocked, tortured, spit upon, and hung, all because of you and your wretched sinfulness ... and then to have you believe that this was not enough. To have you, in your pride, believe that some goodness of yours would need to be added in order for the Father to receive you into heaven angers and disappoints me. You can do nothing to save yourself; I did it all because I love you. Please get it into your head, once and for all, I am your only way out of the pits of hell. As I said while I was with you on earth, "I am the way, and the truth, and the life; no one comes to the Father, but by me!" May the Holy Spirit convince your hearts of my love, and may you understand that believing in me is the only way to be saved; sufficient in itself, needing absolutely no human works, no false pride, no human righteousness, nothing ... nothing ... nothing at all to be added to it. I died to purchase a place for you in heaven which I offer to you as a gift which you must receive totally and exclusively by faith.

Some years ago I found myself at a clergy conference among a bunch of bishops. (I don't know what else to call them. I know about a "gaggle of geese" and a "flock of birds" but what do you call a gathering of bishops? I settle on "bunch.") There was some sort of unintentional pride involved in the proceedings, for in front of the various clerical dignitaries, along with their names, were written their titles, the "Most Reverend" so-and-so, the "Right Reverend" so-and-so, and the "Very Reverend" so-and so. Whimsically, I printed on my card the "Hardly Reverend"...which, of course, made me guilty of a reverse sort of pride, like the monk in the famous story who said about the various monastic orders: "The Jesuits are ahead of us in learning, the Franciscans are ahead of us in good works, but when it comes to humility, we're tops!"

Proverbs 6:5 - "Save yourself like a gazelle from the hunter, like a bird from the hand of the fowler."

Jeremiah 5:26 - "For wicked men are found among my people; they lurk like fowlers lying in wait. They set a trap; they catch men."

Although I don’t suppose that most of us ever use the word "fowler" in the course of your daily conversation, still this is a legitimate term to use for persons who capture birds for food or other reasons. If we will stop to think of the displays of rare birds in our zoos, we must realize that they had to be captured by experts. And that’s just what fowlers are - experts in catching birds.

In biblical times, too, the fowler was a well-known man. Not only did he provide birds for eating, but he also sold birds to be used in sacrifice. These birds, of course, could only be pigeons or turtledoves. You will remember the biblical stories about the sellers of birds in the court of the Temple.

The fowler used various methods to make his captures. Some of them used light traps made with noose cords which entangled the birds’ feet. Others used nets. Still others used bows or throw sticks. Now these methods we can understand and approve. After all, there is something sportsmanlike about such procedures. But unscrupulous fowlers also had other methods that they used, which were not so nice. Among the milder of these was the practice of caging captured birds and then concealing them so that their voices would draw other birds. Well, admittedly, that’s not so bad. But then, sometimes the eyelids of a bird were sown shut, and then it was placed in a camouflaged location where its cries would draw other birds. Now, there is no word for that other than cruel. And, of course, there is a nasty kind of deceit inherent in it.

Because of this method of catching their prey by trickery, in the Bible a "fowler" is the word used to describe those who try to ensnare the unwary and bring them to ruin. Hosea says that the false prophets are like fowlers (Hosea 9:8), but it also works the other way - God snares the wicked (Job 18:9-10; Hosea 7:12). The snare as envisioned in the Bible is wickedness, evil, or idolatry. A very apt description of the wicked man - one who traps the unwary like a trusting bird, ready to fall into the hunter’s hand!

Sigmund Freud's favorite story was about the sailor shipwrecked on one of the South Sea islands. He was seized by the natives, hoisted to their shoulders, carried to the village, and set on a rude throne. Little by little, he learned that it was their custom once each year to make some man a king, king for a year. He liked it until he began to wonder what happened to all the former kings. Soon he discovered that every year when his kingship was ended, the king was banished to an island, where he starved to death. The sailor did not like that, but he was smart and he was king, king for a year. So he put his carpenters to work making boats, his farmers to work transplanting fruit trees to the island, farmers growing crops, masons building houses. So when his kingship was over, he was banished, not to a barren island, but to an island of abundance. It is a good parable of life: We're all kings here, kings for a little while, able to choose what we shall do with the stuff of life.

"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matt. 6:19-20).

What other gods could we have besides the Lord? Plenty. For Israel there were the Canaanite Baals, those jolly nature gods whose worship was a rampage of gluttony, drunkenness, and ritual prostitution. For us there are still the great gods Sex, Shekels, and Stomach (an unholy trinity constituting one god: self), and the other enslaving trio, Pleasure, Possessions, and Position, whose worship is described as "The lust of the flesh and the lust of the eyes and the pride of life" (1 John 2:16). Football, the Firm, and Family are also gods for some. Indeed the list of other gods is endless, for anything that anyone allows to run his life becomes his god and the claimants for this prerogative are legion. In the matter of life's basic loyalty, temptation is a many-headed monster.

A letter written during World War II by a father to his soldier son:

Dear Son,

I wish I had the power to write
The thoughts wedged in my heart tonight
As I sit watching that small star
And wondering where and how you are.

You know, Son, it's a funny thing
How close a war can really bring
A father, who for years with pride,
Has kept emotions deep inside.

I'm sorry, Son, when you were small
I let reserve build up that wall;
I told you real men never cried,
And it was Mom who always dried

Your tears and smoothed your hurts away
So that you soon went back to play.
But, Son, deep down within my heart
I longed to have some little part

In drying that small tear-stained face,
But we were men—men don't embrace.
And suddenly I found my son
A full-grown man, with childhood done.

Tonight you're far across the sea,
Fighting a way for men like me.
Well, somehow pride and what is right
Have changed places here tonight

I find my eyes won't stay quite dry
And that men sometimes really cry.
And if we stood here, face to face,
I'm sure, my Son, we would embrace.

The entertainment industry is an ego-driven affair populated by throngs of people who are full of themselves. As even actor Marlon Brando once observed, "The greatest love affairs I have ever witnessed took place with one actor, unassisted." Yet there is even so a kind of unspoken "code" among these people that says if you are too obvious with this self-infatuation, you will be shunned. Some years ago when actress Sally Field won her second Oscar in the span of only a few years, she famously gushed in her acceptance speech, "You like me! You really like me!" She has never been nominated again.

After F. Murray Abraham won an Oscar for his stellar performance as Salieri in the movie Amadeus, he was tapped to be an Oscar presenter at the following year's ceremony, and when he did this, he conducted himself quite pompously. In other words, he outwardly displayed the same pompous pride that inwardly filled the hearts of every actor there. But because he made the mistake of letting it show, he, too, has ever since been cast out into a kind of wilderness.

So here is a curious combination: the Academy Awards depends on self-congratulatory people all getting together to celebrate themselves, yet if a person lets this pride show, it is considered bad form. But probably what that points to is the core of hypocrisy: deception. The hypocrite is a deceiver of other people. What counts is not what you are really like but what other people think you are like. What counts is not whether you are worthy of the nice things people say about you but that they say them in the first place. What counts is doing whatever it takes to maintain your image, which often consumes so much time and energy that there is little left to nurture the genuine article in your heart.

A journalist once asked Carl Sandburg, "What is the ugliest word in the English language?" After a few minutes Sandburg replied, "Exclusive." The ugliness of exclusive depends upon whether we are among the included or the excluded. We pride ourselves on being members of exclusive clubs, living in exclusive neighborhoods, dining at exclusive restaurants, vacationing at exclusive resorts, belonging to exclusive churches. Being an insider carries with it a sense of pride and security. Most of us, however, have been excluded often enough to agree that exclusive is an ugly word. When we are among the marginalized, the rejected, the pushed-aside or the left-out, it hurts!

The conflict in the early church centered on the question of who is in and who is out. Are gentiles to be included? Peter and Paul debated that one until Peter had a dream and concluded that "God shows no partiality" (Acts 10:34). The Book of Acts is the story of God's grace through the Holy Spirit, pushing the early church out to the margins and breaking down the barriers among the people.

Judging people by whether or not they are "one of us" thwarts God's reign of justice, generosity and joy. The disciples missed the power and victory of God's liberating presence in the man casting out demons. Their assumption that only those "following us" could cast out demons blinded them to God's presence in another. Rather than being grateful that demons were cast out, they were upset that the healing was done through someone outside their group.

I believe firmly that the moment our hearts are emptied of pride and selfishness and ambition and everything that is contrary to God’s law, the Holy Spirit will fill every corner of our hearts. But if we are full of pride and conceit and ambition and the world, there is no room for the Spirit of God. We must be emptied before we can be filled.

1. God destroys as well as preserves [Isaiah 42:14]

Luther says that God is to be both loved and feared. The same God of compassion who is eager to show love to those who turn to him is equally determined to root out and destroy evil. Isaiah is warning us not to be lulled to sleep by thinking only of the kindness of God. He who shows patience toward our waywardness will eventually cease to overlook unatoned sin and will destroy. He holds all the power of the universe in his hands to work his ends. Our eternal destiny is for him to determine. Are we tempting God by clinging to things he opposes? Remember God has said, "I will destroy." The time to repent and make peace with him is now.

2. Christ will restore sight [Isaiah 42:16]

A blind beggar walking down a street on a day in spring carried a sign saying, "It is April, and I am blind." How pitiful that he was blind at any time. But on a spring day it was even worse; he could not see the newly formed leaves on the trees, or the beautiful flowers blooming on every hand. He could not see the earth bathed in sunshine or the glow of a sunset in the western sky. But another blindness is even worse. It can come to those who have retained their physical sight. There is a saying, "None is so blind as he that will not see." When Isaiah talks of the blind he includes everyone who does not have spiritual insight. Children laugh at the phrase, "I see, said the blind man." Yet it is true that the physically blind can see many things which the person with sight overlooks. So God promises to help us in our spiritual blindness. He will show us the path of righteousness, reveal opportunities to serve our fellow man, to improve ourselves, and to see the Christ who is hidden from those who do not believe in Him.

3. Idolators shall be ashamed [Isaiah 42:17]

Idol worship seems like something out of the long past. It brings to mind visions of ignorant people in an earlier age bowing down before a statue which to them is their god. So this verse does not seem to apply to the one who reads it today. Here is where we deceive ourselves. Idolatry is a very subtle thing. It was said of Sampson that he did not know when the Lord had forsaken him, and thought he could go on in strength as he had before. So idolatry creeps upon anyone who is not alert. It is so easy to cater to oneself; to want fame and fortune so badly that we slowly let these desires come between us and God. Beware lest great shame come upon you because idols of today have subtly replaced God in your objectives and desires.

4. God will be praised for his law (Gospel) [Isaiah 42:21]

Our age is one of much disdain for God’s law. The ten commandments are regarded by many as out of date. They are as foolish in disdaining God’s rules and thinking they have outgrown them as was a certain sailor. The captain had pointed out the north star before turning over the wheel to the young seaman. He told the young man to steer constantly toward that star. The captain then took a nap and upon awakening found that the ship was not on course. When he questioned the young sailor what had gone wrong, he was told, "I have sailed past that star, show me another one." No one can sail past the ten commandments. They remain as up-to-date as the day’s news announcements. God has chosen to give honor to his eternal rules, whether they be revealed in the Ten Commandments or in Jesus Christ. The wise will realize the worth of God’s laws and strive to obey and honor them.

As I see it, the Christian life must comprise three concentric circles, each of which must be kept in its proper place. In the outer circle must be the correct theological position, true biblical orthodoxy and the purity of the visible church. This is first, but if that is all there is, it is just one more seedbed for spiritual pride.

In the second circle must be good intellectual training and comprehension of our own generation. But having only this leads to intellectualism and again provides a seedbed for pride.

In the inner circle must be a humble heart--the love of God, the devotional attitude toward God. There must be the daily practice of the reality of the God whom we know is there. These three circles must be properly established, emphasized and related to each other.

This passage (4:1—11) is often appointed by lectionaries for the first Sunday of Lent. The presumption is that the narrative is of direct relevance for Christians as they enter a period of penitence. Ordinary Christians are unlikely to perceive it so, and with good cause. The story does not correspond with our experience; we do not hold conversations with a visible devil, nor are we whisked from place to place as Jesus is in the story. Moreover, the temptations that Jesus faces are peculiar to him; they seem very remote from those we face day by day. This passage may in fact prompt some to doubt the validity of Hebrews 4:15: "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin." What did Jesus know of the temptations that are faced daily by the recovering alcoholic and substance abuser? the lonely divorcee? the struggling business owner? the teenager who covets peer acceptance above all?

There is, however, a common denominator that links all of these with the temptation as ascribed to Jesus. The basic, underlying temptation that Jesus shared with us is the temptation to treat God as less than God. We may not be tempted to turn stones into bread (we are more apt to turn butter into guns, but we are constantly tempted to mistrust God's readiness to empower us to face our trials. None of us is likely to put God to the test by leaping from a cliff, but we are frequently tempted to question God's helpfulness when things go awry; we forget the sure promise, "My grace is sufficient for you, for my power is made perfect in weakness" (II Corinthians 12:9). Pagan idolatry is no more a temptation for us than it was for Jesus, but compromise with the ways of the world is a continuing seduction. It is indeed difficult for us to worship and serve God only. We should be continually grateful that we have a great high priest who, tempted as we are, was able to resist all such temptations by laying hold of Scripture and firmly acknowledging that only God is God.

On Friday, a teacher told his class that he was going to give a surprise quiz the following week. One clever student—we'll call him Jamie—went home and thought about this pop quiz. He didn't know the subject very well, and was upset that he was going to miss his whole weekend to study. Jamie tried to figure out what day the quiz might be. First, he noticed that it couldn't be Friday, because if they got to Thursday and hadn't had the quiz yet, then everyone would know it was on Friday, and the teacher had said it would be a surprise. Friday is out. Well, now the text couldn't be on Thursday, because if they got to Wednesday with no quiz then everyone would know the quiz was on Thursday, because Friday was already ruled out. Thursday is out too. By the same logic, the test couldn't be on Wednesday or Tuesday. That left Monday as the only possible day, so a test given that day wouldn't be a surprise. Jamie figured out there was no way for the teacher to give a surprise pop quiz, so he spent his weekend playing with his friends, going to church and youth, and watching Monty Python movies. Anyone want to guess what happened? The teacher gave the quiz on Wednesday morning, Jamie was surprised, and he failed.

Did I tell this story just to embarrass Jamie? Certainly not. We read Jesus' prophecy about his second coming, especially the part about the present generation not passing away before all these things come to be, and we reason that since, as far as we understand, part of the prophecy was not true, we should just read this all as a nice set of symbols. That part about expecting the master to come home and keeping awake—we don't really need to do that, because he hasn't come back in the past two thousand years. The odds are pretty good he won't come back this year either. Well, the odds were pretty good Jamie wouldn't fail the pop quiz.

The story is told that one evening a man in a Dearborn, Michigan, restaurant bumped into no less than the famous Chrysler chairman, Lee Iacocca. "Oh, Mr. Iacocca," the man exclaimed, "what an honor to meet you! Say, my name is Jack and I'm having a business dinner with some colleagues over there at that corner table. It would really impress my friends if you could come over in a few minutes and say, 'Hi, Jack,' like you know me!" Iacocca good-naturedly agreed and so some minutes later went over to the table and said, "Hello, Jack! How are you?" Jack then looked up and said, "Not now, Lee. We're busy!"

This perhaps apocryphal story underscores the core of pride: we always want to look more powerful and impressive than we really are. Or at very least we want to take what we already have in life and use it as a pedestal from which to look down on as many people as we can (while also hoping, of course, that all of those people will return the favor and so look up to us). It is no accident that the images typically associated with pride have to do with height: the proud are said to look down their noses at others, are said to always be riding their high horse, are said to have a lofty opinion of themselves and a soaring ego.

The pharisees saw themselves that way. High above everyone elses pay-grade. God knew them best and approved their status, so they thought. 

Note: Don Rickles used to tell the same story about him and Frank Sinatra, where Rickles is trying to impress a lady he had taken to dinner. 

Some years ago a book was written by a noted American historian entitled "When The Cheering Stopped." It was the story of President Woodrow Wilson and the events leading up to and following WWI. When that war was over Wilson was an international hero, There was a great spirit of optimism abroad, and people actually believed that the last war had been fought and the world had been made safe for democracy.

On his first visit to Paris after the war Wilson was greeted by cheering mobs. He was actually more popular than their own heroes. The same thing was true in England and Italy. In a Vienna hospital a Red Cross worker had to tell the children that there would be no Christmas presents because of the warand the hard times. The children didn't believe her. They said that President Wilson was coming and they knew that everything would be alright.

The cheering lasted about a year. Then it gradually began to stop. It turned out that after the war the political leaders in Europe were more concerned with their own agendas than they were a lasting peace. At home Woodrow Wilson ran into opposition in the United States Senate and his League of Nations was not ratified. Under the strain of it all the President's health began to break. He suffered a stroke and in the next election his party was defeated. So it was that Woodrow Wilson, a man who barely a year earlier had been heralded as the new world Messiah, came to the end of his days a broken and defeated man.

It's a sad story, but one that is not altogether unfamiliar. The ultimate reward for someone who tries to translate ideals into reality is apt to be frustration and defeat. There are some exceptions, of course, but not too many.

George Washington Carver was born in a slave shack on a cotton farm.  You know his story -- how he became a member of the Royal Academy, distinguished himself in science, and helped discover countless uses of the peanut and the sweet potato, which helped salvage the economy of cotton-growing areas with depleted soil. 

Dr. Carver was not only a distinguished man of science, a fine teacher, and an inspiration to many people, he was a humble man of God.  He began each day by spending an hour in prayer, and he once shared what part of that prayer time was for him.  He said he would sit down and say, “Lord, this is your humble servant, George Carver.  Now what do you have for both of us to do today?”

I like that.  Imagine the difference it would make if corporate executives, political leaders, parents, men and women, sat down for an hour of prayer each day and said, “Lord, now what do you have for both of us to do today?”

Some years ago a book was written by a noted American historian entitled “When The Cheering Stopped.” It was the story of President Woodrow Wilson and the events leading up to and following WWI. When that war was over Wilson was an international hero, There was a great spirit of optimism abroad, and people actually believed that the last war had been fought and the world had been made safe for democracy.

On his first visit to Paris after the war Wilson was greeted by cheering mobs. He was actually more popular than their own heroes. The same thing was true in England and Italy. In a Vienna hospital a Red Cross worker had to tell the children that there would be no Christmas presents because of the war and the hard times. The children didn’t believe her. They said that President Wilson was coming and they knew that everything would be alright.

The cheering lasted about a year. Then it gradually began to stop. It turned out that after the war the political leaders in Europe were more concerned with their own agendas than they were a lasting peace. At home Woodrow Wilson ran into opposition in the United States Senate and his League of Nations was not ratified. Under the strain of it all the President’s health began to break. He suffered a stroke and in the next election his party was defeated. So it was that Woodrow Wilson, a man who barely a year earlier had been heralded as the new world Messiah, came to the end of his days a broken and defeated man.

It’s a sad story, but one that is not altogether unfamiliar. The ultimate reward for someone who tries to translate ideals into reality is apt to be frustration and defeat. There are some exceptions, of course, but not too many.

It happened that way to Jesus. When he emerged on the public scene he was an overnight sensation. He would try to go off to be alone and the people would still follow him. The masses lined the streets as he came into town. On Palm Sunday leafy palm branches were spread before him and there were shouts of Hosanna. In shouting Hosanna they were in effect saying “Save us now” Jesus. Great crowds came to hear him preach. A wave of religious expectation swept the country.

But the cheering did not last for long. There came a point when the tide began to turn against him. Oh, you didn’t notice it so much at first. People still came to see him, but the old excitement was missing, and the crowds were not as large as they had been. His critics now began to publicly attack him. That was something new. Earlier they had been afraid to speak out for fear of the masses, but they began to perceive that the fickle public was turning on him. Soon the opposition began to snowball. When they discovered that they could not discredit his moral character, they began to take more desperate measures. Before it was all over a tidal wave welled up that brought Jesus to his knees under the weight of a cross.

Why did the masses so radically turn against him? How did the shouts of Hosanna on Sunday transform into the shouts of crucify him on Friday? I am not just talking about the immediate events that may have brought it about, but the deeper root causes. What were the underlying issues? In five days it all fell apart. Why? That is the issue that I would like for us to concentrate on this morning. Why did the cheering stop?

1. Jesus Began to talk more and more about commitment.
2. Jesus dared to suggest that all people are worth loving.
3. Jesus began to talk more and more about a cross.

Living without Christ is like driving a car with its front end out of line. You can stay on the road if you grip the steering wheel with both hands and hang on tightly. Any lapse of attention, however, and you head straight for the ditch. Society, its general educators, political leaders, and parents, exhorts us to drive straight and curb our destructive tendencies. But it is a ceaseless struggle.

Coming to Christ is a little like getting a front-end alignment. The pull toward the ditch is corrected from the inside. That is not to say that there won't be bumps and potholes ahead that will still try to jar us off the road. Temptations and challenges will always test our alertness to steer a straight course. And we can hardly afford to fall asleep at the wheel. But the basic skew in the moral mechanism has been repaired.

Kids grow up awfully fast these days. It seems like one minute you are trying to encourage your child to go faster on his bicycle, to get up enough speed to stay balanced, and the next you are pleading with the same boy now at the wheel of a car, pleading with him to slow down and live. One minute you're urging a shy daughter to say hello to strangers, and the very next, you're trying to discourage her from responding to strangers on the Internet.

Jesus is growing up fast too. Here we are, less than a week from Christmas, from the baby lying in a manger. Now Jesus is already an adolescent wandering off on his own. Last week Jesus was "prophecy miraculously fulfilled." This week he is questioning the teachers of that very tradition.

The classical confessions of the church hold that Jesus is "fully human, fully God," and in today's familiar story from Luke, we can see both sides. Jesus, fully human, is growing up as all mortals must. In the process, Jesus has scared his parents half to death as all teen-agers do. Jesus is asking questions, as should we all, and he is listening to learn, as all we must. And in this story, we see the twelve-year old Jesus fully divine with everyone amazed at his understanding and his answers. We hear Jesus declaring his unique relationship with God the Father as only the Son can do.

Many years ago the Puritans thought that they were ruining Christmas with all their pagan rituals. They especially objected to the fact that the holiday usually came on a week day, therefore distracting people, they thought, from the Lord's Day of Sunday. But they did more than annually complain about it as we do. They took action and got rid of Christmas altogether. In Puritan settlements across 17th century America a law was passed outlawing the celebration of Christmas. The market place was ordered to stay open for business as though it was no special occasion and all violators were prosecuted. It was against the law to make plum pudding on December 25th. The celebration was not referred to as Yuletide but as fooltide.

So we want to reform Christmas and clean it up do we? Well, is this how far we want to go? Do we really want to be rid of it altogether? Then will Christmas, as the Puritans thought, be saved from us and our sinful ways. So what if we spend $40 billion annually on presents. Can you think of a better way of spending all that money than on gifts of love? And most of them are just that. And so what is all the lights and tinsel does create a fairy tale setting that soon disappears as does the so called Christmas spirit. At least it lets us know, if only for a brief time, what life can be like if we only try.

So let the message ring out this day, not that we are destroying this holy day, but rather, that we can never destroy this day. Behold, I bring you good tidings of great joy which shall be for all generations. For unto you is born this day, in the city of David, a savior who is Christ the Lord.

Can people change instantly at salvation? Some traditions call it repentance and renewal. Some call it Sanctification of the believer. Whatever you call it most traditions expect some quick fix to sin. According to this belief, when someone gives his or her life to Christ, there is an immediate, substantive, in-depth, miraculous change in habits, attitudes, and character. We go to church as if we are going to the grocery store: Powdered Christians. Just add water and disciples are born not made.

Unfortunately, there is no such powder and disciples of Jesus Christ are not instantly born. They are slowly raised through many trials, suffering, and temptations. A study has found that only 11 percent of churchgoing teenagers have a well-developed faith, rising to only 32 percent for churchgoing adults. Why? Because true life change only begins at salvation, takes more than just time, is about training, trying, suffering, and even dying (adapted from James Emery White, Rethinking the Church, Baker, 1997, p. 55-57).

Peter took Jesus aside and rebuked him. Why? Peter believes the kingdom of God can be obtained instantly by force. Peter has a worldly view of the Kingdom and Jesus is speaking about a heavenly kingdom. For a moment I would like you to listen to this story with new ears and see Jesus through the eyes of Peter and the rest of the disciples. Get rid of all your notions about who Jesus is. Take away from your mind Jesus as the Son of God. Strip from your memory that he died on the Cross and that he did that for your sins. Forget that Jesus ever said love your enemies or love your neighbor.

Now I want you to think of Jesus only as a military leader like Norman Swartscoff. Imagine that your country has been invaded and is being ruled by godless men. Sense, now, that the tension is mounting and you about to go into battle. That you are about to conduct a coup d'etat. That you and this band of ruffians are going to attempt to overthrow this government by a sudden violent strike. That the odds are stacked against you but you have a very strong belief that God is on your side despite the overwhelming odds.

Now you are thinking like Peter. Jesus comes before his disciples and lays out his military strategy. Look at verse 31. Jesus says, "We are going to march into Jerusalem and your General will suffer many things. We are not going to get any help from our Jewish brothers the Elders. Even the Chief Priest and the Saducees will not join us. Our government the Sanhedrin is corrupt and can be of no help to us. We are going it alone and I will die in this battle.

On this day Jesus spoke plainly to his disciples about the events soon to transpire and even though it was plain language it was not plain enough. Peter was not able to shake his understanding of Jesus as his General so he pulls Jesus aside and rebukes him. He says, "Sir, this is not a very good military strategy. You are not going to die, don't say that. It's not good for morale. We are going to be there with you and we will fight to the end and we will throw these godless Romans out of Israel, you will ascend to the throne in place of Herod, and we will be at your right and left hand as the new leaders of Palestine.

It is fascinating to note that just before Jesus rebukes Peter he turns and looks at his disciples. It is as if Jesus is putting two and two together and realizes the disciples have put Peter up to this. It is a perilous moment in the life of Christ. He must dispel this error from their minds and teach them the meaning of his mission. So, he rejects Peter outright calling him a tool of Satan and says, you do not have in mind the things of God, but the things of men.

Jesus is up against a formidable foe. And in the end this foe may posses more power then he. But the foe is not Peter and it's not the Sanhedrin or Pontius Pilate, or Rome. This formidable foe is not even Satan himself. The powerful enemy of Jesus is our quest for positions of rank and status.

To address the confusion Jesus pulls his disciples together and brings them before a crowd. And in front of the crowd he corrects the disciples aspirations for privilege, rank, and power and he gives them this simple little directive: You must take up your cross and follow me. This morning I would like to ask the question "Why must we carry a cross?" and give three reasons we must do so.  We must carry a cross to remind us that…

1. We are not the center of the Universe.
2. There are others who suffer and we must fight for justice in the lives of others.
3. We are responsible in part for the cross that Jesus carried. 

One of the things that most young children fear are monsters. Unlike the imagined monsters of children, the early church had a real monster of its own. It was a most deadly enemy that roamed about. The monster was the notion that Christ alone was not adequate for a person’s salvation. And this monster gave birth to another monster, the monster of uncertainty over our own salvation. Both monsters were real - both were inspired by the devil. Unfortunately, they are still very much with us today. Many of us are puzzled and uncertain as to whether we will be saved. To solve the salvation puzzle we must kill the monster of uncertainty that suggests we trust in something other than Christ alone for our salvation.

Recently, I surveyed a large sample of our congregation. I was amazed to discover that so many were puzzled over the crucial question of their eternal life. Perhaps some of you reading this meditation do not feel certain that if you died tonight that you will be with God in heaven. Many who feel certain that they will go to heaven do not base such certainty on faith in Jesus Christ alone. The devil that roamed freely in the early church is still with us.

Brothers and sisters, our salvation is unreasonable, and this is what causes much of our puzzlement. We have been trained from childhood that we must work out our own problems and map out our own destiny. To think that God’s salvation is a pure gift, won for us by God’s actions and effected without any help or aid from us, militates against our, "pull yourself up by your own bootstraps" philosophy.

Second, it smacks us where we hurt the most, right in our pride. Adults are hesitant about accepting gifts which they know they have not earned or merited. We do not want to feel obligated to anyone. It is not an easy matter for us to come before Almighty God and accept what he wants to give us - the most wonderful gift of eternal life. It takes a humble person to make such a confession from his heart and to stand totally dependent on God.

Third, for most of us, everything that we have has a price tag on it. Then we are confronted with the strange news of a gospel which declares that God’s salvation is a free gift. Our experience with every other valuable gift causes us to stop and think, "Is that reasonable? There must be a hidden cost, a string attached, we must have to do something. How can God really give us something so wonderful for nothing?"

In the survey of our congregation we also asked our people, "If you were to die tonight and stand before God and he were to ask you, ‘Why should I let you into my heaven?’ what would you answer him?" What would you answer him? Take a second, think about it. Let me share with you some answers others gave: "I’ve lived a Christian life, loving and caring for my fellowman." "I am a good person and love to help others." "I’ve tried my best to do what you have expected of me." What is the common element in all these answers? It is "I." Everyone emphasizes what I have done.

The Bible says, "For by grace you have been saved through faith; and this is not your own doing, it is a gift of God, not because of works, lest any man should boast." Heaven is a most wonderful gift, it is not something earned or deserved, it is only received by faith. Our faith in Jesus Christ is the key that opens heaven to us.

To love people as Jesus did is to stand for something. G. K. Chesterton observed that tolerance is the easy virtue of people who do not believe anything. Some unknown bard has put the observation poetically.

Popularity was his middle name.
Its prod was pride, its price was pain.
He never learned the word called, "no."
They spoke of him as "good old Joe."

His life was one long laughing spell,
and how he felt you couldn't tell.
His favorite words were "yes," and "sure."
Yes, good old Joe was Simon Pure.

So when he died they wrote these lines,
and laid him down midst whispering pines.
"Here lies a man - his name was Joe.
But what he stood for, we'll never know."

You couldn't have said that about Jesus. If you listened you knew what he beleived.

Marie de Medicis, the Italian-born wife of King Henri IV of France, became the regent for their son Louis after her husband's death in 1610. In later years her relationship with Louis soured and they lived in a state of ongoing hostility. Marie also felt a deep sense of betrayal when Cardinal Richelieu, whom she had helped in his rise to political power, deserted her and went over to her son's side. While on her deathbed Marie was visited by Fabio Chigi, who was papal nuncio of France. Marie vowed to forgive all of her enemies, including Cardinal Richelieu. "Madam," asked Chigi, "as a mark of reconciliation, will you send him the bracelet you wear on your arm?" "No," she replied firmly, "that would be too much."

True forgiveness is hard to extend because it demands that people let go of something they value not a piece of jewelry, but pride, perhaps, as sense of justice, or desire for revenge.

Oliver Baldwin in a magazine article on David Lloyd‑George tells of his contacts with that famous Prime Minister. “My happiest memory of him was a weekend I spent at his house in Churt. He loved to show people over his farm, and he took a real pride in the fact that he had grown prize apples on soil the experts had told him was unsuitable for such fruit. “Experts,” he snorted. “When they tell you a thing can’t be done, that is the time to start.”

I recently was in the company of a minister friend who, between conversations, periodically hummed the tune to Charles Tindley’s great old hymn, "Stand By Me." He frequently interrupted his humming to sing such verses as he could recall. In time, I inquired as to his fascination with that particular hymn. "Oh," said he, "we sang it in church this past Sunday and I’ve had it on my mind ever since. Besides, its always been one of my favorites."

We all have favorite hymns which impress themselves upon our lives until we find ourselves even unconsciously drawing upon their influence, don’t we? Sometimes we are attracted first by the tune ... at other times, the words ... or at other times by the story of how the song came into being. We may be assured that the Psalms, the hymnbook of the Jewish people, contain many such songs which were hummed or sung aloud in the course of an ordinary day because they had become so indelibly imprinted upon the souls of a people who were able to "Sing the Lord’s song (even) in a strange land." Psalm 103 is such a song. What a magnificent affirmation of faith! "Bless the Lord," it proclaims, and forget not the benefits of the One who forgives your iniquity, heals your diseases, redeems your life from the Pit, crowns you with steadfast love and mercy, and renews your youth like the eagles.

There is more here than a song. It is the verbalization of an experience. The Psalmist expressed the experience through music, the prophets through prophecy, Christ through Calvary, Paul through his life and letters, and multitudes of saints across the ages through their witness. God crowns us with steadfast love!

In 1874 Dwight L. Moody and Ira Sankey boarded a train in Glasgow, Scotland, on their way to Edinburgh where Moody was to preach and Sankey was to lead the singing. Sankey perused a newspaper while Moody tended to some correspondence and jotted down notes for his sermon. Sankey was about to discard the newspaper when he noticed a little poem appearing in the corner of one of the pages. It had been written by a little orphaned Scottish girl who had died five years before the Glasgow paper had printed it as a "filler." Her name was Elizabeth Clephane. Sankey tore the poem from the paper and put it in his pocket with the thought of perhaps setting it to music one day. Later that evening in Edinburgh, Moody preached a sermon on "The Good Shepherd," then called on Sankey for a solo. Not having been told beforehand the subject of Moody’s sermon, and certainly unprepared to sing, Sankey was taken by complete surprise. He had absolutely no idea what piece of music would be appropriate for the moment, even if he had had time to think about it. At a loss, he approached the pulpit, bowed his head for a moment, removed the little poem from his pocket. Without the slightest idea of a tune, he prayed for the Holy Spirit to direct him as he attempted to sing a poem which had no music. He began, "There were ninety and nine that safely lay in the shelter of the fold ..."

There is more than a song here. It is yet another verbalization of God’s steadfast love.

The very concept of God having pleasure--the mighty Maker of the Universe being pleased, like a child, at things that take place on Earth--staggers the imagination. Most amazing of all is the revelation that it pleased Him to put His own Son through a terrible, bruising death, as the tremendous Messianic prophecy of our text reveals. Nevertheless, this was the only possible way whereby "the pleasure of the LORD" could be accomplished in the redeemed lives of lost men and women, whom He had created for eternal fellowship with the Triune god. "For the LORD taketh pleasure in His people. (Psalm 149:4).

Five times we read in the New Testament that God the Father spoke from heaven assuring us that He was "well pleased" with His "beloved Son" (Matthew 3:17, 17:5: Mark l:ll; Luke 3:22; II Peter l:17). Yet it pleased the Lord to bruise Him. Had it not been so, none of us could ever have been saved, but the Lord Jesus Himself has confirmed to His own "little flock" that "it is your Father's good pleasure to give you the kingdom" (Luke 12:32).

Thus, not only have we been created "for Thy pleasure" (Revelation 4:11), but also we have been predestinated "unto the adoption of children by Jesus Christ Himself, according to the good pleasure of His will" (Ephesians l:5). This is far beyond our comprehension, so we merely rest in the great truth that "it is God which worketh in you both to will and to do of His good pleasure" (Philippians 2:13). We know that "the LORD taketh pleasure in them that fear Him, in those that hope in His mercy" (Psalm 147:11).

Judges 21:23 - "And the Benjamites did so, and took their wives according to their number, from the dancers whom they carried off; then they went and returned to their inheritance, and rebuilt the towns, and dwelt in them."

Psalm 87:7 - "Singers and dancers alike will say, ‘All my springs are in you.’ "

Dancing has formed a part of religious rites and has been associated with war and hunting, with marriage, birth, and other occasions, since the recorded history of man. It grew out of three basic human reactions: 1. the desire to imitate the movements of beasts, birds, even the sun and moon; 2. the desire to express emotions by gestures; 3. gregarious impulses.

Throughout past ages dancing has been associated with worship. Closely related to religious praises was the sacramental dance in which worshipers sought to express through bodily movements praise or penitence, worship or prayer. Out of the primitive dances the esthetic dance of civilized ancient nations slowly developed. In these the primary concern of the dancers was to reveal grace, speed, and rhythm, often to appeal to the carnal nature of both participants and spectators. Vashti refused to expose herself because of this (Esther 1:12).

The Hebrews developed their own type of dancing, associated with worship. Basically, it was like modern religious shouting by individuals, or processions of exuberant groups. Three things characterized it: 1. sexes never intermingled in it, except where pagan influences had crept in; 2. usually dancing was done by women, with one leading, as in the case of Miriam; 3. dancing usually took place out of doors.

Hebrew contains six verbs to describe the actions of dance:

1. sahok - usually translated as sporting or playing and conveys the expression of joy in dancing.
2. rakod - original meaning was "to leap like a lamb"
3. karkar - suggests a round dance and may refer to turning on the heel in one sport
4. hol - to writhe or to turn
5. pesah - refers to a limping dance
6. hag - means "holiday," possibly from the word hug meaning "circle" or "dancing in a circle"

For ages, dancing has been accompanied by clapping of the hands, and percussion and other noise-making instruments seem to be native to it. In some cases, antiphonal singing accompanied the dancing. The Romans introduced the Greek dance to Palestine. At first the Primitive Christian churches allowed the dance, but it soon caused degeneracy, and was forbidden.

Today we have dancers of just about every tradition, and many churches are using the dance as re-interpretations of the biblical message. Also, considering the athletic nature of many of the dances, it is not at all off base to say that the modern gymnast can also be considered as a counterpart of the ancient dancer. Certainly the fluidity of movement and the grace inherent in gymnastics would allow this.

The basis for this tremendous annual burst of gift buying and parties and near hysteria is a quiet event that Christians believe actually happened a long time ago. You can say that in all societies there has always been a midwinter festival and that many of the trappings of our Christmas are almost violently pagan. But you come back to the central fact of the day and quietness of Christmas morning—the birth of God on earth.

It leaves you only three ways of accepting Christmas. One is cynically, as a time to make money or endorse the making of it. One is graciously, the appropriate attitude for non-Christians, who wish their fellow citizens all the joys to which their beliefs entitle them. And the third, of course, is reverently. If this is the anniversary of the appearance of the Lord of the universe in the form of a helpless babe, it is a very important day. It's a startling idea, of course. My guess is that the whole story that a virgin was selected by God to bear His Son as a way of showing His love and concern for man is not an idea that has been popular with theologians.

It's a somewhat illogical idea, and theologians like logic almost as much as they like God. It's so revolutionary a thought that it probably could only come from a God that is beyond logic, and beyond theology. It has a magnificent appeal. Almost nobody has seen God, and almost nobody has any real idea of what He is like. And the truth is that among men the idea of seeing God suddenly and standing in a very bright light is not necessarily a completely comforting and appealing idea. But everyone has seen babies, and most people like them. If God wanted to be loved as well as feared he moved correctly here. If He wanted to know His people as well as rule them, He moved correctly here, for a baby growing up learns all about people. If God wanted to be intimately a part of man, He moved correctly, for the experiences of birth and familyhood are our most intimate and precious experiences.

So it comes beyond logic. It is either all falsehood or it is the truest thing in the world. It's the story of the great innocence of God the baby—God in the form of man—and has such a dramatic shock toward the heart that if it is not true, for Christians, nothing is true.

I was just as naive as I was sincere when I wrote a letter to a missionary in Papua, New Guinea. I was a 19-year-old college student trying to make sense out of the Bible. I was reading the gospels with an ardent desire to believe what I was reading but I kept getting hung up on these stories about demon exorcisms. If the gospels were true then there were real demons in the world and yet I didn't see anyone but quacks and nut cases doing demon exorcisms on TV.

Someone in my college campus ministry suggested to me that we no longer saw demons in the civilized world but that missionaries in remote parts of the world did. I knew the name of a missionary in the terribly primitive region of Papua, New Guinea so I wrote to him. I wanted him to validate the Biblical stories about demons by telling me that he had heard them speak, that he had witnesses an exorcism. I hope he could tell me some really hair-raising stories.

It took him several weeks to answer my letter and it took me a few years to understand his response.

He avoided my request for a description of face-to-face encounters with the demonic. He didn't say anything about hearing them speak or of exorcisms. He did, however, say that there were demons in Papua, New Guinea and that he was shocked that I had not seen anywhere I lived in Memphis, Tennessee. "Do you not see the demons at work in pornography, prostitution, in racial hatred and in poverty?" he asked me.

At first it seemed to me that he just didn't understand my question...later it became obvious to me that I had not understood his answer. Racism, poverty and the whole abuse of women in the sex industry were certainly obviously present in the city where I lived and I accepted that these things were evil but they were everyday things.... things that were always there and always would be there. I wanted to hear about something more biblical...about a demon speaking to a missionary or some vision of demon possession.... he just wanted to write to me about everyday stuff.

Doug Murren, in Churches That Heal (1999), retells that old Native American tale of an opossum watching a seed grow.

One day an opossum visited his good friend, a raccoon, at his home near the river. The opossum marveled at his friend's lush garden and asked if he could grow one like it. The raccoon assured the opossum he could do so, although he cautioned him, "It is hard work."

The opossum eagerly vowed to do the hard work necessary, then asked for and received some seeds. He rushed home with his treasure, buried them amid much laughter and song, went inside to clean up, ate, and went to bed. The next morning he leapt from bed to see his new garden.

Nothing. The ground looked no different than it had the day before!

Furious with anger and frustration, the opossum shouted at his buried seeds, "Grow, seeds, grow!" He pounded the ground and stomped his feet. But nothing happened. Soon a large crowd of forest animals gathered to see who was making all the commotion and why. The raccoon came to investigate with all the others.

"What are you doing, Opossum?" he asked."Your racket has awakened the whole forest."

The opossum railed about having no garden, then turned to each seed, and commanded it to grow. When the animals began to mock the opossum for his silly actions, he only screamed louder. At last the raccoon spoke up once more.

"Wait a minute, Possum," he said. "You can't make the seeds grow. You can only make sure they get sun and water, then watch them do their work. The life is in the seed, not in you."

As the truth sank in, the opossum ceased his yelling and began to care for the seeds as the raccoon instructed, watering them regularly and getting rid of any weeds that invaded his garden. (On some days, though, when no one was watching, he still shouted a bit.)

Then one glorious morning the opossum wandered outside to see that multitudes of beautiful green sprouts dotted his garden. Just a few days later, gorgeous flowers began to bloom. With uncontrollable excitement and pride, the opossum ran to his friend, the raccoon, and asked him to witness the miracle. The raccoon took one long look at the thriving garden and said, "You see, Opossum, all you had to do was let the seeds do the work while you watched."

"Yes," smiled the opossum, finally remembering the wise words of his friend many days before, "but it's a hard job watching a seed work."

Doug Murren concludes: "There's a lesson there for all of us. Sometimes, as Christians and church leaders, we work too hard and take ourselves too seriously instead of simply planting people in the proper environment and letting them grow." (Doug Murren, in Churches That Heal: Becoming a Church That Mends Broken Hearts and Restores Shattered Lives [West Monroe, La: Howard Publishing, 1999], 13-14, 15.)

Andy Rooney once pointed out that the two biggest sellers in bookstores are the cookbooks and the diet books. The cookbooks tell you how to make food irresistibly delicious, and the diet books tell you how to avoid eating it. Orson Wells once said, "My doctor has advised me to give up those intimate little dinners for four, unless of course there are three other people eating with me."

At a Weight Watchers meeting just after Easter, one woman said with pride, "This is the first year my children realized that chocolate Eastern bunnies came with ears." Eating is one of those areas of experience in which most of us feel qualified to claim expertise.

A scientist in California once computed that the average American eats sixteen times his weight in a year. A horse, on the other hand, only eats eight times his weight. Which means what? That if you eat like a horse, you're probably not overeating, and you shouldn't be overweight. It's eating like two horses that gets us into so much trouble.

Eating is fundamental to life. It's something all people in every age have taken seriously. And I believe that one reason Jesus used the image of bread to describe Who He was is because Jesus wants us to take Him as seriously as we do the other fundamental necessities of life.

The idea of being poor in spirit is the key to all that is to follow in the Beatitudes. I like the note in the Life Application Bible:

• You cannot mourn without appreciating how insufficient you are to handle life in your own strength.
• You cannot be meek unless you know you have needed gentleness yourself.
• You cannot hunger and thirst for righteousness if you proudly think of yourself as already righteous.
• You cannot be merciful without recognizing your own need for mercy.
• You cannot be pure in heart if your heart is full of pride.
• You cannot be a peacemaker if you believe that you are always right.
• You cannot identify with Christ in the face of negative reactions from others without dying to yourself and renouncing your own rights."

All of these beatitudes are rooted in humility, being poor in spirit.

John W. Gardner, founding chairman of Common Cause, said it's a rare and high privilege to help people understand the difference they can make not only in their own lives, but also in the lives of others, simply by giving of themselves.

Gardner tells of a cheerful old man who asked the same question of just about every new acquaintance he fell into conversation with: "What have you done that you believe in and you are proud of?"

He never asked conventional questions such as "What do you do for a living?" It was always, "What have you done that you believe in and are proud of?"

It was an unsettling question for people who had built their self-esteem on their wealth or their family name or their exalted job title.

Not that the old man was a fierce interrogator. He was delighted by a woman who answered, "I'm doing a good job raising three children;" and by a cabinetmaker who said, "I believe in good workmanship and practice it;" and by a woman who said, "I started a bookstore and it's the best bookstore for miles around."

"I don't really care how they answer," said the old man. "I just want to put the thought into their minds.

"They should live their lives in such a way that they can have a good answer. Not a good answer for me, but for themselves. That's what' s important."

Note: This is a good illustration but an even better ministry tool to work into your pastorate. Make it part of the way you access people's lives and get them to think critically about what matters. And, where people really have an answer, use that as a chance for you as their pastor to show pride in them. Affirm their good and meaningful works.

I fear, wherever riches have increased (exceeding few are the exceptions), the essence of religion, the mind that was in Christ has decreased in the same proportion. Therefore I do not see how it is possible, in the nature of things, for any revival of true religion to continue long. For religion must necessarily produce both industry and frugality; and these cannot but produce riches.

But as riches increase, so will pride, anger, and love of the world in all its branches.

Someone has wisely said, "We have no net of language with which to snare the skies." Deep spiritual meanings and dimensions are difficult to express.

Sometimes plain words are not enough, and so we use elevated language, poetry for example. Sometimes when words are not enough we add music, through which insight comes by feeling, not merely by mind alone. Sometimes we call upon symbols to say things that words cannot: a friend meets a friend, and somehow it is not enough to speak a formal hello: there is a handclasp - and, looking at it one way, that handclasp seems so impractical, so pointless, even somewhat silly - but it is a way of saying something. Perhaps there is a sorrow, and dear ones come, and there are tears, and sometimes no words at all, but an embrace, a caress, which says more than words ever can.

Yes, we may talk easily about the weather or the price of potatoes. But when we approach the deep dimensions, meanings, and values of life and words fail us, we seek other ways of trying to say what we mean.

So it is in our worship of God. It is not by words only that we speak. Nor is it by words only that we are spoken to. Every visual symbol in the sanctuary, every note of song, everything we hear and see, is a means of expression by which we speak to God and God speaks to us. So today, by all we hear and see and say, may the message of God get through to our hearts.