Trust in the Lord with all your heart,
and do not lean on your own understanding.

In all your ways acknowledge him,
and he will make straight your paths.

Be not wise in your own eyes;
fear the Lord, and turn away from evil.

It will be healing to your flesh
and refreshment to your bones.

Proverbs 3:5-8

The Hebrew word for “trust” (בְּטַח btakh) is used in a literal sense to physically lean upon something for support. Think of climbing rungs on a ladder. You are entrusting your body’s weight to each rung. The higher you climb, the higher the stakes in your trust.

In a figurative sense, it means to rely upon someone or something for protection, support or help. It is often used in the Old Testament to describe false securities, trusting in things that eventually prove worthless. Ezekiel provides a vivid example of this figurative use of “trust.” Instead of leaning upon the Lord in their hour of need, as the prophets consistently instructed them to do, Israel forged a military alliance with Egypt to protect them from the growing threat of Assyria (2 Kgs. 18; Isa. 36-37), something the prophets consistently warned them against. When Assyria finally attacked and defeated Egypt, Judah was devastated. In Ezekiel’s prophecy against Egypt he says that they “have been a staff of reed to the house of Israel, when they grasped you with the hand, you broke and tore all their shoulders; and when they leaned on you, you broke and made all their loins to shake.” (Ezek. 29:6-7)

We often misplace our confidence to our own hurt, putting all our hope and trust in a career that doesn’t work out, an economy that goes belly up or a government that fails to deliver. As David said, those who “trust in chariots and… horses” will be disappointed because, given enough time, “they collapse and fall.” (Psa. 20:7-8) The same will result when we lean upon our own moral goodness, our limited understanding or any other changeable false security. Scripture describes this folly variously from building a house on sand to being blown about by the wind on the sea.

What does it mean to “trust in the Lord with all your heart”? At the very least it means to “not lean on your own understanding.” Despite the maxims of our culture which say the exact opposite, if we take a minute to think about the proverb we will agree with its wisdom. We all remember how our 15-year-old-self thought our 10-year-old-self was a fool. And subsequently, how our 25-year-old-self thought our 15-year-old-self was a fool and how our 35-year-old-self thought our 25-year-old-self was a fool, etc. The more wisdom we attain the more apparent our folly. Even now, we are fools. Therefore, “do not lean upon your own understanding.” Every decision is fork in the road with the crooked path of our limited wisdom leading to danger and loss on one side and the path of God’s wisdom leading to life on the other. If we “acknowledge” God in our decisions by prayerfully considering what he says in Scripture, he makes our path “straight”, that is, smooth and free from obstacles so that we can progress toward the goal (Isa. 40:3).

While “some trust in chariots and some in horses… we trust in the name of the Lord our God. They collapse and fall, but we rise and stand upright.” (Psa. 20:7-8) Are you anchored? Are you building your house upon the rock? Are you leaning on the everlasting arms of the Lord? Those who “trust in the Lord… shall not be moved.” (Psa. 21:7) The only object of secure trust, the only one worthy of placing our total confidence in, is the Lord because only he can bear our weight. Jesus says, “Let not your hearts be troubled. Believe in God; believe also in me.” (Jn. 14:1)

4 Then I saw that all toil and all skill in work come from a man's envy of his neighbor. This also is vanity and a striving after wind. 5 The fool folds his hands and eats his own flesh. 6 Better is a handful of quietness than two hands full of toil and a striving after wind. 7 Again, I saw vanity under the sun: 8 one person who has no other, either son or brother, yet there is no end to all his toil, and his eyes are never satisfied with riches, so that he never asks, “For whom am I toiling and depriving myself of pleasure?” This also is vanity and an unhappy business.

(Ecclesiastes 4:4-8)

The Preacher of Ecclesiastes samples a variety of human pursuits to find out the meaning of life under the sun. He concludes by affirming his opening pronouncement that “all is vanity.” (12:8; 1:2) The word “vanity” appears thirty-eight times in the book and literally means “vapor.” It describes that which is fleeting, ephemeral and elusive, with different nuances depending on the context. When applied to work, it indicates that the topsy-turvy nature of this life and its inevitable end mean that we cannot depend on our career to provide us with any enduring meaning or value.

In 2:18-23, the Preacher laments that death spoils all the wealth and achievements accumulated by a life of labor. Even if chance or misfortune do not rob us of our wealth, death surely will (1 Tim. 6:7). When death does come and the estate must be divided and shared, the heirs might foolishly squander everything their parents worked so hard for. The Preacher returns to the theme of work in the passage above (4:4-8) and surveys four attitudes toward work.

The competitive workaholic (4) — Although there are exceptions to this statement (some work honestly, some love their craft, some work simply to survive), much of our hard work is motivated by “envy,” a jealous spirit of competition, the unhealthy craving to outshine others. Those who find their identity in their career and work out of envy are doomed to an empty, frustrating existence of “striving after the wind” (cf. Col. 3:24).

The impoverished sluggard (5) — Here is the opposite extreme. The “fool” despises frantic work-rivalries and simply “folds his hands,” that is, he quits working altogether (Prov. 6:10; 24:33). His error is just as destructive. His complacency and idleness eat away not only what he has but what he is (“eats his own flesh”), eroding his self-control, his grasp on reality, his capacity to care and provide and, in the end, his self-respect.

The self-centered miser (7-8) — Another common motivation for work is the accumulation of wealth (Lk. 12:15ff). Such people are “never satisfied with riches” (cf. 5:10). Collecting possessions can become an obsession that prevents logical thinking: though he has no family, he never thinks to ask why he is working so hard. The life devoted only to acquiring more for oneself is an empty and “unhappy business.” Although the example given here is someone without a family, the same is true of someone with a family. By pursuing wealth he creates his own loneliness by having no time to spend with his loved ones. He may even convince himself he is doing it all for them but he is only masking his private devotion to the idol of wealth (Mt. 6:24).

The balanced worker (6) — Only when we are properly oriented toward God (12:13-14) can we can find contentment in our work (2:23-24; Phil. 4:10ff). “A handful of quietness” conveys a two-fold thought of modest demands and inward peace. This is not the fool’s selfish laziness nor the workaholic’s rat-race mentality nor the miser’s greedy materialism. This is the attitude that recognizes “one handful” (having one’s needs met through a modest income) is “better” than “two hands full of toil and a striving after the wind.” (See also Prov. 30:7-9; 1 Tim. 6:6-10) May God be glorified through our balanced attitude toward work. May we learn to be content and grateful for, as well as generous with, what God has given us.

Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me, to the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.

Galatians 1:1-5

We tend to think of the opening greetings of the epistles as routine formulas. We usually skip over them to get to the body of letter (and we certainly don’t preach on them!). While these opening greetings may seem routine to us, there is a depth to them that often goes overlooked. Paul usually foreshadows his discussion in the opening verses. Consider his greeting to the Galatians.

He’s a little edgy in introducing himself. In the very first verse, he defends his apostleship because some considered him a sub-apostle and disregarded his authority. He also subtly counters the ‘Jesus-plus’ heresy the Galatians had been swallowing. This was the idea that we need more than the gospel to be right with God (i.e. the Law of Moses). There is something conspicuously absent here as well that we see in every other opening of Paul’s letters: his  customary prayer of thanksgiving. The Galatians need a kick in pants not a commendation, so he launches right into the problem.

In his greeting, Paul sets these blessings before them so that they recognize what they are forfeiting by walking away from the simple gospel. We can look at Paul’s greeting positively to show us what we have in Christ and to motivate us never to wander from him but rather to seek him more deeply.

First, the bounty of the gospel (3) in the blessings God gives. Notice the source of “grace” and “peace” are God the Father and God the Son. Have you ever noticed that grace always precedes peace? This is because one is a result of the other. We can only enjoy peace after we’ve reconciled to God through Christ (by grace). These blessings are continually available to us because are in constant need of them to sustain us through weariness.

Second, the wonder of the gospel (4a) in the love God shows. At the mention of “the Lord Jesus Christ” and his being “raised… from the dead” we are reminded of his perfect love which he expressed when he “gave himself for our sins.” Who could discount such love shown at such price toward such people?

Third, the liberty of the gospel (4b) in the freedom God wins. Jesus gave himself not just as an expression of love but as an act of power to “deliver us from the present evil age.” We were all in the grip of spiritual bondage, powerless to escape. But when Jesus was “delivered,” we received emancipation to live as we ought. Did you know that the word “delivered” is the same word translated “betrayed” in 1 Corinthians 11:23? Who betrayed Jesus? Judas, for money; Pilate for fear; the Jews for envy—but the Father for love!

Finally, the plan of the gospel (4c) and the will God executes. God’s love and power exhibited in the gospel were “according to the will of our God and Father.” That is, it was always God’s plan to rescue his people in this way. When Jesus was “delivered” on the cross, it seemed to be a divine blunder. Israel’s Messiah rejected by the ones he came to save? God must have miscalculated! But Paul affirms the cross was always the plan. In other places, he and other New Testament authors carefully show how Jesus was “delivered up according to the definite plan and foreknowledge of God” (Acts 2:23). The resurrection (mentioned in v.1) is, of course, what explains the cross. By raising Jesus from the dead, God vindicated his plan, his name and his Messiah, as well as giving hope to those who believe. To him “be glory forever and ever. Amen!”

Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”

John 3:5

Today, especially in America after the evangelistic crusades of Billy Graham, it is common to think of “born-again Christians” as different than other Christians. Born-again Christians, it is thought, come from a more broken or wayward background. They have a checkered moral past. They are those who have hit rock bottom and have “seen the light” or have survived some traumatic experience and “got saved.” While these kinds of dramatic spiritual turn-arounds can and do happen, we may be left thinking that being “born again” is only for certain people. But the way Jesus uses this phrase in John 3:1-15 will not allow such a narrow interpretation.

Who must be born again? (1-3) Everyone! Consider who Jesus was speaking to. Nicodemus was no immoral, downtrodden social outcast. He was a well-to-do, morally upright, highly educated teacher of the Law and influential member of society. He belonged to the strictest sect of his religion (Pharisees) and even held a seat on their ruling council (Sanhedrin). Yet, for all his achievements, Jesus said he had to be “born again” before seeing, let alone entering, the kingdom of heaven. Just because someone’s life looks in order on the outside doesn’t mean they are right with God.

No one’s achievements can save them from spiritual death; no amount of earthly power or prestige can gain a person access into God’s kingdom. Access comes only through the new birth.

How is one born again? (4-8) The word “again” is purposefully ambiguous. It means both “a second time” (as Nicodemus interpreted it) and “from above.” Jesus probably meant both. It is a re-birth but a rebirth “of water and the Spirit.” In the Old Testament, God promised to pour out his Spirit like water into the hearts of people to renew their inner life (Isa. 32:15; 44:3; Ezek. 36:25-27; 39:29; Joel 2:28-29). It is in water baptism that we receive the gift of the Holy Spirit, the washing away of our sins (Acts 2:38; 22:16). Thus this double-sided rebirth (“of water and the Spirit”) is the entry point of God’s kingdom. And just as the effects of the wind are evident, even though the wind itself is invisible, so the effects of God’s Spirit will be evident in the lives of all those who are born again (8).

Where is one born again? (9-15) Though Jesus rebukes Nicodemus’ confusion (after all, he was supposed to be a teacher, 9), the issue was not intellectual. His failure to believe (“receive our testimony”) was much worse than his failure to “understand.” Jesus reminded Nicodemus of the story when God sent a plague of poisonous snakes as punishment for Israel’s rebellion in the wilderness (Num. 21). Moses was instructed to make a bronze serpent and attach it to a pole. Whenever an Israelite looked at the serpent he was healed. Therefore, the serpent was God’s means of physical healing. Jesus drew a parallel to himself: the “Son of Man” will also be “lifted up” with a similar outcome. Humanity as a whole has been smitten with the deadly disease of sin. The only remedy is to look upon the “Son of Man” when he is “lifted up” on the cross for all to see. The evil serpent that infected us with sin injected his death-dealing venom into Jesus on the cross. But he carried that poison into death to provide us with life! Therefore, to be “born again,” to “enter” God’s kingdom and receive “eternal life,” we must come to the cross and embrace our Savior by faith.

Some are baptized only to emerge from the water as themselves; the Spirit is absent. Even dead people have birth certificates. It’s being alive that counts, the evidence of the new birth. Being born again requires the Spirit. On the other hand, some think baptism isn’t necessary and that they can be born again without it; the water is absent. Jesus speaks the truth when he says “unless one is born of water and the Spirit, he cannot enter the kingdom of God.”

“For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.”

Jeremiah 29:11

Jeremiah 29:11 is one of the most quoted and claimed promises in the Bible. We find it printed on pretty calendars, on coffee mugs, and even on interior walls of some homes. It’s easy to see why this precious word of assurance from God captivates believers. But do those who quote it understand its context? This is a surprising word of hope given to a nation under God’s judgment.

In Jeremiah’s day, Israel was suffering exile in Babylon as a just punishment for their flagrant rebellion against God. Jeremiah, who lived in Jerusalem, sent a letter to the exiles telling them to settle into their new lives in Babylon: “seek the welfare of the city… and pray to the LORD on its behalf, for in its welfare you will find your welfare” (Jer. 29:4-7). After warning them of the dangers of false prophets (Jer. 29:8-9), Jeremiah wrote that after seventy years God would rescue them from captivity and bring them back home to Jerusalem (Jer. 29:10). Then comes the word of assurance in verse 11. Despite the exiles’ present suffering, God’s ultimate purpose for them was for good (“welfare” = shalom) not evil.

Note that the “you” in verse 11 is plural (“you all”) not singular. In this text, God is not promising an individual plan for each person but rather a plan for his people as a whole. We see that plan worked out through history when Israel, far from dying out in obscurity in Babylon, returned to their homeland exactly as God promised.

Israel’s “future and hope” was bound up with God’s promise to bless all other nations through them (Gen. 12:3); their survival was crucial to God's ‘big picture.’ The proper response to such grace was not gleeful celebration or mere relief—“Everything is going to turn out okay, so let’s party!”—but heartfelt repentance and renewed devotion to God. When Israel would turn to God with all their heart they would find him and be restored (Jer. 29:12-14; cf. Deut. 4:29-31). At the end of those seventy years, Daniel, living in captivity, did exactly what Jeremiah said and led his people to earnestly seek God and his restorative grace (Dan. 9:1-19).

Understanding the context of this glorious promise helps us apply it properly to our lives. God’s plans for exiled Israel have been fulfilled. They paid the penalty for breaking the covenant with their exile and God comforted and restored them (see Ezra; Neh.). Now, under the New Covenant established by Jesus through which we enjoy the forgiveness of sins—another promise from the book of Jeremiah (ch. 31)—God wants us to know that he has plans for us as well, “plans for welfare and not for evil, to give you a future and a hope.”

Christians are also “exiles” of a sort (1 Pet. 1:1-2). Because this present world is not our true home, we live in constant tension within it. Though we are rejected by the world, we know that we are “chosen and precious” in the eyes of God (1 Pet. 2:4, 9-10). We have been called out of this world (Jn. 15:19) to live for the world to come (2 Pet. 3:10-13). Like the faithful pilgrims of old, we “desire a better country, that is, a heavenly one” (Heb. 11:16), “the city that has foundations, whose designer and builder is God” (Heb. 11:10). By faith, we await the “New Jerusalem” where we will live together with God — and without sin, pain or death (Rev. 21:1-5).

Like ancient Israel, we know that the period of our current state of exile will end because God has promised to bring us to himself: “our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body” (Phil. 3:20-21). Like Israel, we are not to squander our time in exile with inactivity, detachment or despair. We are to seek the Lord and the welfare of our neighbors by praying on their behalf (Jer. 29:7). In Christ, God has given us “a future and a hope.” We express that hope by loving him and loving others.