"How Deep Does Your Faith Run?"
A sermon preached on the Fifth Sunday after the Epiphany, February 4, 2007 at Edgemont Christian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. Sermon based on Psalm 1:1-6.
I can remember the first poem I ever wrote in 1987 when I was in the first-grade, our assignment was to write a poem about how wonderful trees are. These poems would be entered into a contest, and one student’s poem would be selected from each grade. Whoever’s poem was selected, was asked to read it at a Tree Dedication ceremony that would be held at the school. This was a major event, involving school administrators, the mayor and other school and city officials. It was covered by the press. The tree was planted in the school yard in honor of the school’s first principal. I still have the poem and the newspaper clippings of me, standing at the podium in the school’s auditorium, reading my poem. There has always been something fascinating about trees - they are a symbol of strength and beauty!
It has been said that in the Book of Psalms we become aware of God as a person, not just as an abstract idea; but as a real, intimate and personal God! The Book of Psalms consist of 150 individual psalms which make up what is called the Psalter and these psalms are divided into five separate books, each ending with a similar benediction. A lot of people do not realize that the Book of Psalms actually covers a period of about 900 years. For an example, Psalm 90 is labeled, "A Prayer of Moses - The Man of God;" thus, dating that psalm to at least the 15th century B.C. As you may know, most of the psalms were written by David.
If we read the Old Testament in the original Hebrew, we would discover that about 50 percent of it is written in poetic form. However, keep in mind, poetry in Hebrew is not the same as poetry in English. We usually think of poetry as rhyme involving sounds. And while, oftentimes, Hebrew poetry does include rhyme, it is more often a play on words which, sadly, is oftentimes not distinguishable in the English translation. It is a rhyming of ideas called parallelism. The Hebrew poets matched ideas rather than sounds. They would write a line, then shadow it with another line. It would be like looking across a calm lake at a row of houses and observing the reflection of those houses in the water upside down.
In our Scripture Lesson this morning we have an example of four of the five styles of parallelism common to the Book of Psalms and other Hebrew poetry. The first type of parallelism we find in Psalm 1 is called synthetic parallelism, this is where the poet takes an idea or thought and with each verse expands on it. An example of this is in the very first verse, which reads; "Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of the sinners, nor sits in the seat of the scornful..." We see that with each line the poet - the psalmist expands his idea of the blessed man. The second type of parallelism is called synonymous parallelism which makes two elements similar. For an example the Psalmist wrote in verse 2; "But his delight is in the law of the Lord, and on his law he meditates day and night." The third type is called emblematic parallelism, in which the first line contains a figure of speech, and the following lines explain and expand that figure. An example of this is found in verse 3 where the Psalmist writes; "He shall be like a tree planted by the rivers of water, that bring forth its fruit in its season, whose leaves shall also not whiter; and whatever he does shall prosper." And the fourth type of parallelism found in Psalm 1 is called antithetical parallelism, in which there is a contrast, and an example of this is found in verse 6; "For the Lord knows the way of the righteous, but the way of the ungodly shall perish." In this magnificent Psalm we have examples of four of the five parallelisms found in Hebrew poetry. What a powerful psalm this is, not only because of its literary style, but also because of its message.
Here the Psalmist presents us with a vivid contrast between the way of the righteous and the way of the wicked. He begins by telling us what classifies a person as being "blessed." A better translation in the Hebrew would be; "O the happiness of a person who walks not in the counsel of the ungodly, nor stands in the path of the sinners, nor sits in the seat of the scornful. But his delight is in the law of the Lord, and on his law he meditates day and night."
Keep in mind, the "law" to the Jews meant more than just the Ten Commandments, or even the entire Mosaic Legislation. It was the complete ongoing revelation of God to his people. To us, God’s law or will is revealed first in the written word - the Bible; second, in the Living Word - Jesus; and third, in the inspiration of the Holy Spirit. And upon these revelations of God we must base our lives, the psalmist reminds us - for to do so means "blessedness" - happiness!
But then, in verse 4 we have that antithetical parallelism, the contrast in which the Psalmist literally says, in Hebrew, "not so, are the wicked, for they are like chaff that the wind drives away." They have no roots - they have no grounding, no connection to the source of life and strength - thus, the wind - life blows them away!
The Psalmist paints for us the righteous man and the wicked man. And, you might be thinking, but how can I be considered righteous? The Hebrew word here for "righteous" is tsaddiyq, which literally means "to be just," or "lawful" or "blameless." And certainly, none of these could describe our lives. In comparison to God’s law we could never be considered tsaddiyq - righteous. We are far from it! But thankfully, we do not have to obtain this righteousness on our own. Instead, the righteousness of God comes to us through faith and trust. It comes when we find ourselves, as we are told here in Psalm 1, planted and rooted deep in the soil of God. It is then, that we derive, we draw from God’s righteousness, just as a tree’s root system would draw and drink from the water in the ground - so we drink from Living Water of God. This is probably best illustrated by Paul in his use of a powerful Greek word to describe the "righteousness of God" as a legal transaction in which God brings people into his perfect righteousness and into right standing with him through faith and trust in Christ Jesus. We obtain this righteousness of God when we root ourselves, like a tree, into the soil of God!
But then, like a tree, we must become a symbol! To the Hebrews, this use of the word "tree" would have given the image of a desert date palm that has been firmly planted in a well-watered oasis. Everything about the tree is valuable and productive. And likewise, the righteous are valuable and productive to God - people in whom he finds pleasure and who pleasure him through bearing fruit and living in faithfulness and obedience.
I read once that when a tree is uprooted or severed it doesn’t always die immediately. In fact, it may live for some time depending on its roots and how much water the trunk has absorbed - the bark doesn’t turn brown immediately, the leaves remain green for some time. It would appear that the tree is fine, but in actuality it has been severed from its roots - the very source of it’s life.
And, you know, there are many who are like that today! They are walking around, they are in the church; yet, their spiritual roots have been torn away and severed from God. Oh, sure, they may appear to be fine. They may appear to be healthy and vital, but deep down their roots have been disconnected from the source of strength and life - God! And, in time, their spirits will dry up. How deep do your roots run? How deep do the roots of this church run? Have our roots, have the roots of Edgemont been severed? Or, are we still connected to the source of life and strength - Christ?
"Returning to our roots" has a double meaning in this context. We need to return to the roots of our faith, to the ancient words of Scripture that remind us again and again to trust in God, to stay "rooted" in the Divine. You know, in 1987 I wrote my poem about a tree, not fully aware that perhaps I was writing about my own life, for it would only be two years later - in 1989 that I would be make my profession of faith and be baptized and I would start planting my roots in the soil of God’s word! What about you? How deep do your roots run? May we all, including this church always be connected to God - for such a tree, such a life, such a church is blessed and righteous in the sight of God!
It has been said that in the Book of Psalms we become aware of God as a person, not just as an abstract idea; but as a real, intimate and personal God! The Book of Psalms consist of 150 individual psalms which make up what is called the Psalter and these psalms are divided into five separate books, each ending with a similar benediction. A lot of people do not realize that the Book of Psalms actually covers a period of about 900 years. For an example, Psalm 90 is labeled, "A Prayer of Moses - The Man of God;" thus, dating that psalm to at least the 15th century B.C. As you may know, most of the psalms were written by David.
If we read the Old Testament in the original Hebrew, we would discover that about 50 percent of it is written in poetic form. However, keep in mind, poetry in Hebrew is not the same as poetry in English. We usually think of poetry as rhyme involving sounds. And while, oftentimes, Hebrew poetry does include rhyme, it is more often a play on words which, sadly, is oftentimes not distinguishable in the English translation. It is a rhyming of ideas called parallelism. The Hebrew poets matched ideas rather than sounds. They would write a line, then shadow it with another line. It would be like looking across a calm lake at a row of houses and observing the reflection of those houses in the water upside down.
In our Scripture Lesson this morning we have an example of four of the five styles of parallelism common to the Book of Psalms and other Hebrew poetry. The first type of parallelism we find in Psalm 1 is called synthetic parallelism, this is where the poet takes an idea or thought and with each verse expands on it. An example of this is in the very first verse, which reads; "Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of the sinners, nor sits in the seat of the scornful..." We see that with each line the poet - the psalmist expands his idea of the blessed man. The second type of parallelism is called synonymous parallelism which makes two elements similar. For an example the Psalmist wrote in verse 2; "But his delight is in the law of the Lord, and on his law he meditates day and night." The third type is called emblematic parallelism, in which the first line contains a figure of speech, and the following lines explain and expand that figure. An example of this is found in verse 3 where the Psalmist writes; "He shall be like a tree planted by the rivers of water, that bring forth its fruit in its season, whose leaves shall also not whiter; and whatever he does shall prosper." And the fourth type of parallelism found in Psalm 1 is called antithetical parallelism, in which there is a contrast, and an example of this is found in verse 6; "For the Lord knows the way of the righteous, but the way of the ungodly shall perish." In this magnificent Psalm we have examples of four of the five parallelisms found in Hebrew poetry. What a powerful psalm this is, not only because of its literary style, but also because of its message.
Here the Psalmist presents us with a vivid contrast between the way of the righteous and the way of the wicked. He begins by telling us what classifies a person as being "blessed." A better translation in the Hebrew would be; "O the happiness of a person who walks not in the counsel of the ungodly, nor stands in the path of the sinners, nor sits in the seat of the scornful. But his delight is in the law of the Lord, and on his law he meditates day and night."
Keep in mind, the "law" to the Jews meant more than just the Ten Commandments, or even the entire Mosaic Legislation. It was the complete ongoing revelation of God to his people. To us, God’s law or will is revealed first in the written word - the Bible; second, in the Living Word - Jesus; and third, in the inspiration of the Holy Spirit. And upon these revelations of God we must base our lives, the psalmist reminds us - for to do so means "blessedness" - happiness!
But then, in verse 4 we have that antithetical parallelism, the contrast in which the Psalmist literally says, in Hebrew, "not so, are the wicked, for they are like chaff that the wind drives away." They have no roots - they have no grounding, no connection to the source of life and strength - thus, the wind - life blows them away!
The Psalmist paints for us the righteous man and the wicked man. And, you might be thinking, but how can I be considered righteous? The Hebrew word here for "righteous" is tsaddiyq, which literally means "to be just," or "lawful" or "blameless." And certainly, none of these could describe our lives. In comparison to God’s law we could never be considered tsaddiyq - righteous. We are far from it! But thankfully, we do not have to obtain this righteousness on our own. Instead, the righteousness of God comes to us through faith and trust. It comes when we find ourselves, as we are told here in Psalm 1, planted and rooted deep in the soil of God. It is then, that we derive, we draw from God’s righteousness, just as a tree’s root system would draw and drink from the water in the ground - so we drink from Living Water of God. This is probably best illustrated by Paul in his use of a powerful Greek word to describe the "righteousness of God" as a legal transaction in which God brings people into his perfect righteousness and into right standing with him through faith and trust in Christ Jesus. We obtain this righteousness of God when we root ourselves, like a tree, into the soil of God!
But then, like a tree, we must become a symbol! To the Hebrews, this use of the word "tree" would have given the image of a desert date palm that has been firmly planted in a well-watered oasis. Everything about the tree is valuable and productive. And likewise, the righteous are valuable and productive to God - people in whom he finds pleasure and who pleasure him through bearing fruit and living in faithfulness and obedience.
I read once that when a tree is uprooted or severed it doesn’t always die immediately. In fact, it may live for some time depending on its roots and how much water the trunk has absorbed - the bark doesn’t turn brown immediately, the leaves remain green for some time. It would appear that the tree is fine, but in actuality it has been severed from its roots - the very source of it’s life.
And, you know, there are many who are like that today! They are walking around, they are in the church; yet, their spiritual roots have been torn away and severed from God. Oh, sure, they may appear to be fine. They may appear to be healthy and vital, but deep down their roots have been disconnected from the source of strength and life - God! And, in time, their spirits will dry up. How deep do your roots run? How deep do the roots of this church run? Have our roots, have the roots of Edgemont been severed? Or, are we still connected to the source of life and strength - Christ?
"Returning to our roots" has a double meaning in this context. We need to return to the roots of our faith, to the ancient words of Scripture that remind us again and again to trust in God, to stay "rooted" in the Divine. You know, in 1987 I wrote my poem about a tree, not fully aware that perhaps I was writing about my own life, for it would only be two years later - in 1989 that I would be make my profession of faith and be baptized and I would start planting my roots in the soil of God’s word! What about you? How deep do your roots run? May we all, including this church always be connected to God - for such a tree, such a life, such a church is blessed and righteous in the sight of God!
posted by Pastor Christopher @ 2:41 PM
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