Pilgrimages featured heavily on the R.S. GCSE papers this year and the Psalms of Ascent (Ps 120-134) were the Jewish songbook for the three annual pilgrimages they took to Jerusalem to celebrate the Passover, the Feast of Weeks (Pentecost) and the Feast of Tabernacles (harvest) (see Ex 23:14-17). It’s rather wonderful to think that these holidays (holy days) were commanded by God and were an opportunity for communities to travel together to worship God in the temple at Jerusalem. Festivals were opportunities for the people to remember all God had done for them, as the historical psalms have reminded us. These festivals celebrated the Exodus from Egypt, the giving of the Law to Moses on Mount Sinai and the ingathering of the harvest as well as God’s provision during the wilderness wanderings when the Israelites lived in booths or tents. Eugene Peterson says, ‘the Hebrews were a people whose salvation had been accomplished by the exodus, whose identity had been defined at Sinai and whose preservation had been assured in the forty years of wilderness wandering.’ (Eugene Peterson, ‘The Journey’ P 6) These occasions were joyful celebrations with much feasting and celebration, but they were first of all defined by the journey to Jerusalem (a journey Jesus himself took, as Luke 2:41-52 recounts.)

It’s generally thought that the Psalms of Ascent were sung during this journey to Jerusalem (a city situated on seven hills, so there was a physical ascent as well as a spiritual one in this journey.) Eugene Peterson remarks that ‘the trip to Jerusalem acted out a life lived upward toward God, an existence that advanced from one level to another in developing maturity.’ (Eugene Peterson, ‘The Journey’, P 6) It’s also thought that these psalms (known as the ‘songs of steps’) were sung by the priests as they ascended the fifteen steps to minister at the Temple in Jerusalem.

These psalms cover a wide range of topics and are grouped together in five groups of three. Within those groups, the first psalm usually focuses on trouble, distress or difficulty; the second on God’s ability to keep and help His people in those situations and the third looks at the security that comes with arrival.

The psalms are relatively short and contain repetition, always helpful on a journey when our attention needs to be focussed. They are the only group of psalms linked so closely together by their titles, although only five of them are ascribed to authors (4 to David and 1 to Solomon.) These psalms are huge encouragement to us on our Christian journey, when all life can be likened to a pilgrimage towards God (see Ps 84:5-6)

Every journey begins with a first step. We watch our children learn to smile, sit up, turn over, crawl and stand up, and then comes that first step. Tottering, often needing the ‘prop’ of a hand or the furniture to steady those wobbly legs, we clap in encouragement as the baby becomes a toddler. Before we know it, that faltering child is running confidently, excitedly discovering the world around them.

Martin Luther King said, ‘Faith is taking the first step even when you don’t see the whole staircase.’

God calls us to a life of faith, to a life of first steps. It’s not easy to learn to walk: there is much physical and mental development which has to take place before the baby can become a toddler. Similarly, we have to grow in faith if we are to do the things God calls us to do. In Will Smith’s words,‘The first step is you have to say you can.’ If we don’t believe we can walk, we never will. If we want to know our final destination and have life’s journey all mapped out before we begin, we will probably never get very far in God. He’s interested in faith steps, not setting out with all the answers before us. Faith will always involve uncertainty and doubt before confidence and arrival.

God calls us to first steps. Our journey will not always be easy. Like the toddler, we will doubtless stumble and fall many times on this journey; the toddler’s ability to ‘face plank’ results in many tears and scary moments, and life is similarly heart-breaking and terrifying at times. When we’re flat on our faces in bewilderment, it’s easy to think we’ll never get the hang of this ‘walking by faith’ lark. But God wants us to get up again and start again. The toddler is the perfect example in the merits of perseverance. No child gets up and walks confidently and steadily first time. It can take months before they can walk confidently. But it’s rare to find three year olds with no phsyical or neurological complications who can’t walk!

Prov 1:7 in the Message version says, ‘Start with God—the first step in learning is bowing down to God; only fools thumb their noses at such wisdom and learning.’ All first steps ultimately begin as we hear God and obey Him. The pilgrims’ annual journeys to Jerusalem all began with a first step. Every journey begins as we hear God and say ‘let us go…’ (see Ps 122:1) Be encouraged to take those first steps of faith and learn to walk tall in God.

Garry spoke tonight on the subject of reverence. On 17 June 2018, tourists in the Kruger National Park in South Africa almost lost their lives when one of them wound down the window of the Jeep they were travelling in in order to stroke a lion who had come to lie in the shade of the vehicle. The lion was roused by this and its fearsome roar terrified the tourist who managed to escape unharmed. The lion may have looked cute and cuddly, but wasn’t. The tourist needed to show due respect for the wild animal… and we need to show due respect for God.

In 1 Pet 3:15 we are urged to ‘revere’ or ‘set apart’ Christ as Lord. That word implies a caution, even a fear or dread. We need to understand that we are dealing with the King of Kings and worship God with reverence and awe. (Heb 12:28) Godly fear is not about a crippling terror, but about a healthy respect, based on a knowledge of who God is. Jacob experienced this when he realised he had encountered God in a dream (Gen 28:16-17). A right fear of God protects us and helps us.

Reverence is not about ‘sounding’ the part or ‘looking’ the part. Jesus told us that prayer is not about using special words or voices or repetition (Matt 6:5-9); it is about talking to God as our heavenly Father. It is not about being sombre or wearing dark clothes. David was reprimanded by Michal for wearing a linen ephod and dancing extravagantly before the Lord on the ark’s return to Jerusalem (2 Sam 6:12-16, 20-22); she thought his behaviour was vulgar and demeaning. He, however, knew he had worshipped God from the heart, even if it looked undiginified to others. When we start worrying more about what other people think than about what God thinks, we are in trouble, for God does not look at the outward appearance, but looks at the heart. Reverence can never just be about the externals.

Reverence is understanding that God is not tame. We cannot control Him; He does whatever pleases Him. Reverence means not treating Him as ordinary (which David had previously done when bringing the ark back to Jerusalem, resulting in Uzzah’s death because he touched the ark of the covenant, treating it as an ordinary wooden box instead of as the symbol of God’s holy presence. 2 Sam 6:1-9) Paul reminds us in 1 Cor 11:27-32 that we need to approach God in the right way, treating Communion seriously and reverently. Ultimately, we need to do things God’s way.

Reverence is wanting to be like God (2 Cor 7:1), perfecting holiness because God is holy. Our hero is Christ and therefore we want to be like Him. We value who Christ is and He grows the fruit of the Spirit in our lives so that we become more like Him.

Reverence, ultimately, is closely linked to obedience. We show reverence by doing what Christ tells us to. That is easy if what God tells us to do is what we want to do, but much harder when He says no to the things we long for or asks us to do things we’d rather not. We have to pray as Jesus did: ‘not my will, but Yours be done.’ Nonetheless, a healthy fear, arising from a melted heart rather than a terrified one, is what we need to approach God with due respect and reverence.

Mark spoke this morning from Psalm 23:3 (‘He restores my soul’) and commented that God doesn’t do makeovers… He is interested in soul restoration instead. Makeovers tend to focus on the external, looking at beauty treatments, photoshoots, fashion tips and, more controversially, cosmetic surgery. Makeovers inevitably focus on the outward appearance, but God is interested on transformation from the inside out.

God’s restoration of our soul looks at 4 key areas:

1. Spirit. In Ps 51:10, David asked God to create in him a clean heart and restore a right spirit within him. God always starts with the spirit, changing us by putting His Holy Spirit within us. What we need more than any external makeover is God to change us from within, to renew us from the centre of our beings.
2. Outlook. When God restores our soul, we begin to see things from God’s point of view. Heb 2:8-9 reminds us that even though everything may not look as though it is going well for us now, Jesus is still in control. He is the shepherd of our lives. We begin to see life from God’s perspective and that enables us to see Jesus as ultimately victorious.
3. Understanding. There are so many things we don’t understand, but Job 32:7-9 reminds us that the breath of the Almighty gives understanding. He is able to put within us that ‘rescue breath’ taught in first aid courses, where He breathes understanding into us. 2 Tim 2:7 tells us that God can give us understanding and insight – not only into God’s Word, but how to apply that word to our circumstances. On the road to Emmaus, Jesus opened the understanding of the two disciples (Luke 24:45) so that they could understand Scripture and how it applied to their present situation. God can do the same for us.
4. Life. John 10:10 reminds us that Jesus came to bring abundant life to us – not just everlasting life, but a life that is profuse, more than enough, overflowing.

God knows us through and through (see Ps 139:14-16) and because of this is uniquely qualified to restore our souls. Remember the acrostic and allow God to restore today all that has been lost and tarnished through sin and guilt.

Spirit

Outlook

Understanding

Life

I have never been a landlord in the conventional sense of the word, but I have known people who own and manage properties and have come to realise there are all kinds of tenants, ranging from the near-perfect-causing-no-problems ones to the ones whose behaviour leaves a trail of destruction wherever they go.

Emotions seem to me to be a little like tenants. There are the ones which cause us no problems: joy, peace, faithfulness, for example. But there are many more which leave us with problems to be solved: despair, anguish, rejection, hurt, to name but a few.

Some of these emotions may need evicting from our hearts, but eviction isn’t an easy process in the natural or in the spiritual. There has to be cooperation from a wide range of authorities if a tenant is to be evicted, and in the same way, reason has to be brought into the arena if rogue emotions are to be tamed.

Paul says ‘we take captive every thought to make it obedient to Christ.’ (2 Cor 10:5) Harmful emotions feed on the nourishment of our thinking. If our thinking is sound, then the ‘loose thought and emotion and impulse’ can live in the structure of life shaped by Christ. (2 Cor 10:5, The Message) If our thinking is built on wrong foundations and we allow harmful emotions like resentment, bitterness and unforgiveness to flourish, our lives will soon resemble houses overrun by wild tenants.

Driving out (evicting) wrong thoughts and emotions is a tiring and demanding task. It requires daily prayer and a willingness to allow God’s Spirit to search us and test us, to highlight the loose cannons in our lives and the courage to be ruthless with ourselves. My mother, who battled mental health issues in her life, used to tell me to ‘kick moods into touch.’ We cannot afford to live simply by how we feel, but have to learn to live by the truth God’s Word reveals. Only then will the right kinds of tenants live in us, as the Holy Spirit grows His fruit in our lives. (Gal 5:16-23)

Suffering is all around us and is both bewildering and confusing, leaving us feeling emotionally wrecked. When suffering hits us, we often reel, confused by how to reconcile our belief in a merciful, benevolent, loving God with the difficult things that knock us down and with the sheer harshness of life. Often, our suffering is compounded by this sense of feeling forsaken of abandoned in a time of crisis. The psalms frequently reflect these feelings (e.g. Ps 13, Ps 74, Ps 88).

I have been reading recently about the Ninth of Av, an annual day of fasting in the Jewish calendar when Jews fast and mourn for the truly horrendous things that have happened to them – initially looking at the wilderness years when the people of God were unwilling to go into the Promised Land through to the destruction of the temple by the Babylonians and the destruction of the second temple by the Romans… not to mention more modern tragedies such as the Holocaust. The book of Lamentations is read out during this day. Lamentations was written after Jerusalem fell to the Babylonian armies and the leaders and many of the people were marched 600 miles away into exile; it is described by Eugene Peterson as ‘a funeral service for the death of the city’ (‘Five Smooth Stones For Pastoral Work’, P 115) and describes horrendous suffering. (Lam 2:20-22) Yet within that book are declarations of praise and trust in a God whose mercies, compassion and love are not at an end. (Lam 3:19-24)

Suffering will not last for ever and does not have the last word. Lamentations is rooted in history, but it reminds us also of a loving God even while it faces the terrible events suffered by His people. We need to be rooted in history, for if we fail to maintain that perspective and foothold, ‘suffering is like a helium-filled balloon’ which ‘lifts us off the ground’ so that we ‘drift, directionless, through the air at the mercy of emotional air currents and the barometric pressure of hormonal secretions. Sorrow that does not have historical ballast becomes anxiety and turns finally into mental illness or emotional bitterness. History is necessary, not to explain, but to anchor.’ (Eugene Peterson, ibid., P126) Lamentations gives expression to our suffering and sorrow, but also anchors us to God. In that way, even when external circumstances are dislocating and painful, we are held by a God who will not walk out on us, even when everyone else does. (Lam 3:28-33, The Message)