Meditations in Zephaniah
 
1.  What must we do?  We must gather together before the Lord.
 
Zephaniah 2:1 – “Gather yourselves together, yea, gather together, O nation not desired.”
 
2.  Why must we gather together before the Lord?  Because we have become undesirable unto the Lord.
 
Zephaniah 2:1 – “. . . O nation not desired.”
 
3.  Why have we become undesirable unto the Lord?  Because of our sinfulness.
 
Zephaniah 1:17 – “. . . Because they have sinned against the LORD . . . .”
 
     a.  Because we have worshipped falsehood.
 
     Zephaniah 1:5 – “And them that worship the host of heaven upon the housetops . . .”
     (Remember that a pursuit after covetousness or self-interest is also false worship – See Matthew 6:24;
     Colossians 3:5; Philippians 3:18-19; 1 John 2:5-6)
 
     b.  Because we have mixed the worship of the Lord with falsehood.
 
     Zephaniah 1:5 – “. . . And them that worship and that swear by the LORD, and that swear by Malcham.”
 
     c.  Because we have turned back from the fellowship and service of the Lord.
 
     Zephaniah 1:6 – “And them that are turned back from the LORD . . . .”
 
     d.  Because we have not sought after the Lord or enquired for Him.
 
     Zephaniah 1:6 – “. . . And those that have not sought the LORD, nor enquired for him.”
 
     e.  Because we have disregarded any accountability before the Lord.
 
     Zephaniah 1:12 – “And it shall come to pass at that time, that I will search Jerusalem with candles, and punish
     the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do
     evil.”
 
4.  When must we gather together before the Lord?  BEFORE His fierce anger come upon us.
 
Zephaniah 2:2 – “Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you.”
 
5.  What are we to do when we gather together before the Lord?  We must seek for His gracious forgiveness and fellowship.
 
Zephaniah 2:3 – “Seek ye the LORD.”
 
     a.  We must come to a position of meekness before the Lord.
 
     Zephaniah 2:3 – “. . . All ye meek of the earth . . . .”
 
     b.  We must repent with broken-hearted conviction at the Lord’s judgment.
 
     Zephaniah 2:3 – “. . . Which have wrought his judgment . . . .”
 
     c.  We must pursue a pathway of righteousness and meekness.
 
     Zephaniah 2:3 – “. . . Seek righteousness, seek meekness . . . .”
 
6.  What hope do we have if we so gather before the Lord?  We may find hope in His mercy and grace.
 
Zephaniah 2:3 – “. . . It may be ye shall be hid in the day of the LORD’S anger.”

Posted in Meditations in Zephaniah, Rebellion against God, Anger of the Lord, Biblical Humility, Repentance of Sin,
​Grace and Mercy of God     

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Weekly Sermon

This sermon is a companion to a previous sermon:  Which Is Able to Save Your Souls - James 1:21-22 (Part 1)     

James 1:21-22 reads, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.  But be ye doers of the word, and not hearers only, deceiving your own selves.”

In the opening portion of this paragraph (verses 19-20), we receive an exhortation concerning right relations with those around us.  As a whole, this exhortation indicates that we should deny the ways of selfishness in the manner that we relate to one another.  Yet selfishness is the natural principle of our hearts.  Thus in order to deny our selfishness and in order to relate aright toward one another, we must be delivered from the natural characteristic of selfishness in our hearts and from the spiritual corruption that flows out of it.  Yea, our soul, our inner man, needs deliverance from its own, naturally selfish and sinful desires.

So then, by what means can we obtain this spiritual deliverance from the natural corruption of selfishness in our hearts?  James 1:21 gives the answer, saying, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”  The conjunction “wherefore” with which this verse begins connects it directly to the exhortation of verse 19 and the explanation of verse 20.  Because self-denial in our relations with others is not natural to our selfish hearts, and because the wrath that naturally flows out of our selfishness does not produce the righteousness of God, we need to be delivered from the selfish corruption of our hearts and to be transformed unto the spiritual character of righteousness.  Even so, the closing line of James 1:21 reveals that the Holy Word of God is able to accomplish this deliverance for our souls. 

Yet this verse does not specifically refer to God’s Word as the Holy Word of God, but as the engrafted Word of God.  In so doing, it indicates that the message of this verse is for those who are already saved eternally through faith in Christ.  The Word of God is not engrafted (or, implanted) in the hearts of lost sinners.  The Word of God is only engrafted (or, implanted) in the hearts of God’s children.  Therefore, the deliverance about which this verse speaks in this context must not be viewed as the salvation of our eternal souls from eternal condemnation to hell.  Rather, the deliverance about which this verse speaks in this context must be viewed as the salvation of our inner character from the corruption of selfishness. 

Grammatically, James 1:21-22 can be divided into three parts, each providing us with an instruction.  First, there is the preparatory instruction to repent of sin – “Wherefore lay apart all filthiness and superfluity of naughtiness.”  Then there is the central instruction to receive the Word – “And receive with meekness the engrafted word, which is able to save your souls.”  Finally, there is the extended instruction to respond in obedience – “But be ye doers of the word, and not hearers only, deceiving your own selves.”  Thus the path of deliverance from the selfish corruption of our hearts and of transformation unto the spiritual character of righteousness can be summarized with three words of instruction – repent, receive, respond.  Central to all of this is our relationship toward God’s Word.  We must repent of anything contrary to God’s Word.  We must receive the truth and wisdom of God’s Word.  We must respond obediently to the instruction of God’s Word.  In the first part of the message, we considered the first of these truths – that we must repent.  Now in this second part of the message, let us consider the second of these truths – that we must receive.

Weekly Sermon

James 1:9-10 reads, “Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low: because as the flower of the grass he shall pass away.”

The Holy Spirit inspired purpose for this epistle is to provide pastoral counsel for a spiritually mature walk in the believer’s life.  James 1:9-11 presents the second paragraph of the epistle.  This paragraph gives counsel concerning the contrasting subjects of humble maturity and worldly materialism.  The contextual situation and setting for the paragraph is established through the closing line of the paragraph at the end of verse 11 -- “So also shall the rich man fade away in his ways.”  This contextual situation primarily concerns the materialistic ways of the rich. 

In the three verses of James 1:9-11, only two sentences are delivered.  The first sentence of this paragraph is a compound sentence, encompassing both verse 9 and verse 10.  The second sentence of the paragraph encompasses verse 11.  Grammatically, the compound sentence of verses 9-10 can be divided into three parts.  The first two parts of this sentence present two connected, yet contrasting instructions.  The first instruction, found in verse 9, serves as an encouragement to the lowly believer.  The second instruction, found in the opening portion of verse 10, serves as an exhortation to the wealthy believer.  Finally, the third part of the sentence, found in the closing portion of verse 10, serves as an explanatory warning to the wealthy believer.

Now, the two instructions of verses 9-10 are governed by a single verb of command.  This verb of command is the word “rejoice” found in verse 9.  This word “rejoice” is translated from a Greek word that means, not simply to express joy and gladness, but to express exultation and glory.  Through this single verb of command, the entire sentence emphasizes our Lord’s desire for us to glory in three particular matters.

Weekly Sermon

James 1:9-11 reads, “Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low: because as the flower of the grass he shall pass away.  For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.”

Again we take note that the Holy Spirit inspired purpose for this epistle is to provide pastoral counsel for a spiritually mature walk in the believer’s life.  James 1:9-11 presents the second paragraph of the epistle.  This paragraph gives counsel concerning the contrasting subjects of humble maturity and worldly materialism.  The contextual situation and setting for the paragraph is established through the closing line of the paragraph at the end of verse 11 -- “So also shall the rich man fade away in his ways.”  This contextual situation primarily concerns the materialistic ways of the rich. 

Brethren, we all will face the temptation to the sin of worldly materialism.  For those believers who lack material wealth, the temptation will be to set the focus of their heart and energy upon obtaining material wealth, to covet the material wealth of others around them, and to be discontent with their lack of material wealth, and even be discouraged thereby.  For those believers who possess material wealth, the temptation will be to set the focus of their heart and energy upon protecting their material wealth, and even upon obtaining more, to look down with pride upon those around them who possess less material wealth, and to depend upon the power of their material wealth to provide, to deliver, and to influence.

Even so, verse 9 provides an instruction of encouragement to the lowly.  This instruction is intended to encourage lowly believers in their lack of material wealth.  Then, closely connected to verse 9 in its grammatical construction, verse 10 provides an instruction of exhortation to the rich.  This instruction is intended to exhort rich believers not to focus upon their material wealth.    Finally, flowing out of the closing thought of verse 10, verse 11 provides an illustration of ad-monition to the rich.  This illustration is intended to warn all believers away from the ways of materialism.  Overall, this paragraph presents two primary truths concerning the contrast between humble maturity and worldly materialism.

Weekly Sermon

James 1:5 reads, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”

As we have previous noted, the opening matter about which the epistle of James provides pastoral counsel concerns the trials, troubles, and tribulations of our lives.   Concerning this matter James delivers a series of four instructions under the inspiration of God the Holy Spirit.  The first is found in verses 2-3 and speaks concerning our regard and attitude toward the trials of life, saying, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.”  The second is found in verse 4 and speaks concerning our response of submission in the trials of life, saying, “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

The third of these instructions is found in verse 5.  It flows out of the closing thought of the previous instruction.  Therein we are informed that the “perfect work” of patient endurance in our lives will develop our spiritual character and maturity so that we might become spiritually “perfect and entire, wanting [or, lacking] nothing.”  The instruction of verse 5 takes up the idea of “lacking” from verse 4 (which the word “wanting” means in this context) and challenges us with one particular area of lack in our lives.  “If any of you lack wisdom, let him ask of God.”  Thus it speaks concerning our prayerfulness unto the Lord concerning the trials of life. 

Grammatically, the instruction of James 1:5 can be divided into four parts.  First, there is the individual problem of the conditional clause -- “If any of you lack wisdom.”  Second, there is the encouraging precept of the main clause -- “Let him ask of God.”  Third, there is the assured provision of the subordinate clause -- “That giveth to all men liberally, and upbraideth not.”  Fourth, there is the divine promise of the coordinate clause -- “And it shall be given him.”

Weekly Sermon

Acts 20:17-21 reads, “And from Miletus he sent to Ephesus, and called the elders of the church.  And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” 

In this passage of Scripture, we pick up the life of the apostle Paul at the end of His third missionary journey.  While going about the areas of Galatia, Asia, and Macedonia, establishing and confirming churches in the faith, Paul collected money for the financially destitute church of Jerusalem.  Here we find Paul in Miletus for a few days, as the ship on which he had booked passage is resupplied and outfitted for the journey.  The apostle Paul, never one to waste time, takes this opportunity to send for the elders of the church at Ephesus, (Ephesus being approximately thirty miles distant).  Now, as the New Testament Scriptures often use the term “elder” as a reference for the official leadership of churches, we recognize these men in our common terminology as the pastors of the church at Ephesus. 

Unto these pastors the apostle Paul spends the whole of Acts 20:18-35 in a farewell address.  Contextually, this address can be divided into four parts.  First, in verses 18-21 there is Paul’s recollection of His past ministry with these men.  Second, in verses 22-24 there is Paul’s intention to follow the Spirit’s leading.  Third, in verses 25-31 there is Paul’s exhortation to these pastors concerning their ministry.  Fourth, in verses 32-35 there is Paul’s commendation of these pastors unto God.  In this message we shall consider the first of these matters – Paul’s recollection of His past ministry with these men.  Apparently there were those in Ephesus, as was so often the case at other places in the apostle’s ministry, who were slandering His character and ministry.  Thus the apostle Paul began this farewell address with a reminder to these pastors concerning their personal knowledge of and experience with his godly character and behavior.  In so doing the apostle Paul, by the example of his own life and ministry, reveals to us the reputation of a man of God.  Even so, if we desire to be men and women of God, then we must seek these same characteristics as a part of our reputation.  So then, from Acts 20:18-21 let us consider five characteristics for the reputation of a man of God.

Thought for Meditation

The Lord our God will not deliver us He would or use us as He could,
until we humble ourselves before Him as we should.

Thought for Meditation

The Lord our God is not seeking to bless us
because He views us as having some powerful ability that He can use.
Rather, the Lord our God is seeking to bless us
with the abundance of His almighty power because we have no useful ability in ourselves.

Thought for Meditation

The Lord our God will not pour out His grace upon us
to deliver us as He would or to use us as He could,
until we humble ourselves before Him as we should.

Proverbs for Life

1.  The Wisdom of God’s Word Is Better
2.  The Way of Biblical Humility Is Better
3.  The Walk of True Righteousness Is Better
4.  The Wealth of Godly Love Is Better

Weekly Sermon

This sermon is a companion to five previous sermons:  In the Way of This Life - Psalm 119:1    
                                                                                       In the Ways of Our Lord (Part 1) - Psalm 119:3    
                                                                                       In the Ways of Our Lord (Part 2) - Psalm 119:3    
                                                                                       In the Ways of Our Lord (Part 3) - Psalm 119:3    
                                                                                       In the Ways of Our Lord (Part 4) - Psalm 119:3    

Psalm 119:1-3 reads, “Blessed are the undefiled in the way, who walk in the law of the LORD.  Blessed are they that keep his testimonies, and that seek him with the whole heart.  They also do no iniquity: they walk in his ways.”  To this Psalm 119:29-30 adds, “Remove from me the way of lying: and grant me thy law graciously.  I have chosen the way of truth: thy judgments have I laid before me.”

In Psalm 119 we encounter the words “way” and “ways” eighteen times and the word “path” two times, indicating that the pathway of our lives is an important subject of this psalm.  With the phrase “in the way,” Psalm 119:1 introduces us to the first category of truth concerning this subject matter – the way of this life.  Thereby we learn that we all must travel along the pathway of this life, and that we all must deal with the matter of challenges, choices, and consequences in the way of this life.  With the phrase “in his way,” Psalm 119:3 introduces us to the second category of truth concerning our walk along the pathway of life – the way of our Lord.  Even so, the intention of this psalm is to exhort us and encourage us to choose the way of our Lord as the direction of our daily walk.  Yet this psalm also employs the word “way” in relation to a third category of truth – the way of sin’s lies.  Even as the psalm exhorts us and encourages us to walk faithfully in the way of our Lord, it also exhorts us and encourages us to depart away from the way of sin’s lies. 

Already in our study concerning the ways of our Lord, we have learned that there is a need for rejection, that is – for rejection of the ways of sinful iniquity.  Even so, Psalm 119:1 declares, “Blessed are the undefiled in the way, who walk in the law of the LORD.”  Herein we find that those “who walk in the law of the LORD” are also those who walk “undefiled in the way.”  In like manner, verse 3 declares, “They also do no iniquity: they walk in his ways.”  Indeed, those who walk in our Lord’s ways are also those who do not involve themselves in sinful iniquity.  Thus in verses 29-30 the psalmist made his request and expressed his commitment, saying, “Remove from me the way of lying: and grant me thy law graciously.  I have chosen the way of truth: thy judgments have I laid before me.”  The psalmist had made his determined choice to walk in the way of truth as revealed in the Lord’s Holy Word.  In union with this choice, he also desired to be kept away from “the way of lying.”  Now, in this context this phrase, “the way of lying,” is not referring to the personal practice of speaking lies.  Rather, this phrase is referring to the way of sin’s lies and falsehood.  Even so, in verse 101 this way is described with the phrase, “every evil way;” and in verses 104 & 128 this way is described with the phrase, “every false way.”  So then, what is involved for us to depart away from the ways sin’s lies even as we walk in the ways of our Lord?

Weekly Sermon

This sermon is a companion to two previous sermons:  In the Way of This Life - Psalm 119:1    
                                                                                       In the Ways of Our Lord (Part 1) - Psalm 119:3    

Psalm 119:1-3 reads, “Blessed are the undefiled in the way, who walk in the law of the LORD.  Blessed are they that keep his testimonies, and that seek him with the whole heart.  They also do no iniquity: they walk in his ways.”

In Psalm 119 we encounter the words “way” and “ways” eighteen times and the word “path” two times, indicating that the pathway of our lives is an important subject of this psalm.  With the phrase “in the way,” Psalm 119:1 introduces us to the first category of truth concerning this subject matter – the way of this life.  Thereby we learn that we all must travel along the pathway of this life, and that we all must deal with the matter of challenges, choices, and consequences in the way of this life. 

With the phrase “in his way,” Psalm 119:3 introduces us to the second category of truth concerning our walk along the pathway of life – the way of our Lord.  Even so, the intention of Psalm 119 is to exhort us and encourage us to choose this particular way, the way of our Lord, as the direction of our daily walk along each step of the way as we face life’s many different challenges.  In addition, Psalm 119:1-3 reveals that the consequence for choosing the way of our Lord as the particular direction for our daily walk is that our Lord’s favor and blessing will be poured out upon our lives.  So then, what is involved for us to follow the way of our Lord step by step in our daily walk?  In the first part of this message, we considered the first two of the nine elements that are revealed in Psalm 119.  They were, first, the need for determination, and second, the need for conviction.  In this second part of the message, let us consider the next two of these elements.

Proverbs for Life

The foundational principle for the entire book of the Proverbs and for the spiritual wisdom that this book teaches is found in Proverbs 1:7 – “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”  So then, what does the book of the Proverbs directly indicate concerning the fear of the Lord?

Proverbs for Life

  I.  The inspired penman for the book of the Proverbs. (Proverbs 1:1)
 II.  The divine purpose for the book of the Proverbs. (Proverbs 1:2-4)
III.  The necessary practice for the book of the Proverbs. (Proverbs 1:5)
IV.  The foundational principle for the book of the Proverbs. (Proverbs 1:7)

Weekly Sermon

Psalm 119:1-3 reads, “Blessed are the undefiled in the way, who walk in the law of the LORD.  Blessed are they that keep his testimonies, and that seek him with the whole heart. They also do no iniquity: they walk in his ways.”

Psalm 119 is the longest of the psalms, containing 176 verses.  By the inspiration of God the Holy Spirit, these 176 verses are divided into twenty-two sections of eight verses each.  Under the inspiration of God the Holy Spirit, the psalmist employed the poetic device of an acrostic.  In the Hebrew the first word of each verse of each section begins with the same letter.  This pattern continues throughout the psalm from section to section for each letter of the Hebrew alphabet consecutively. 

Often it has been said that the theme of Psalm 119 is the Word of God, and the Word of God is certainly a significant part of the subject matter throughout the entire psalm.  However, there are a number of other significant subjects that also run throughout the psalm.  First, throughout the psalm the psalmist presents himself as a servant of the Lord who is suffering for the Lord’s sake.  Furthermore, throughout the psalm the psalmist expresses his own right relationship with the truth of God’s Word.  Finally, throughout the psalm the psalmist indicates his desire to walk in fellowship with the Lord Himself through the truth of God’s Word.  Thus the theme of Psalm 119 might be better viewed as – The desire of the Lord’s suffering servant to seek the Lord through His holy Word.

Psalm 119 begins with a pronouncement of the Lord’s blessing.  This pronouncement establishes a foundation for the entire psalm, as the psalmist expresses his desire for the Lord’s blessing upon his life, whether it be the blessing of fellowship, the blessing of guidance, the blessing of deliverance, or the blessing of provision.  Even so, Psalm 119:1-3 pronounces the blessing of the Lord, saying, “Blessed are the undefiled in the way, who walk in the law of the LORD.  Blessed are they that keep his testimonies, and that seek him with the whole heart. They also do no iniquity: they walk in his ways.” 

The opening line of verse 1 reveals that our Lord’s blessing will be poured out upon those who are “undefiled in the way” of their daily walk.  Brethren, we can only expect our Lord’s blessing upon our lives when we walk in spiritual uprightness and blamelessness.  We can only expect our Lord’s blessing upon our lives when we remain spiritually undefiled in our daily walk.  Yet what is required for us to remain spiritually undefiled in our daily walk?  Psalm 119:1-3 answers the question by revealing five ingredients to a spiritually undefiled walk.  All five of these ingredients are necessary in order for us to maintain an undefiled character and conduct in the way of our daily walk.