How Difficult it is to be Wrong!

Text: Luke 18:9-14

Purpose: To see how important it is to admit we are wrong.

Opening Song: O The Deep, Deep Love of Jesus

Closing Song: Redeemed

On January 28, 1986, the space shuttle Challenger and its crew embarked on a mission to broaden educational horizons and promote the advancement of scientific knowledge. The most outstanding objective of the Challenger 51-L mission was the delivery of educational lessons from space by teacher Christa McAuliffe. A lesson was, indeed, delivered, but not one which anyone expected.

Just 75 seconds after liftoff, tragedy struck. Before a watching world the shuttle suddenly erupted overhead, disintegrating the cabin along with its crew. The debris plummeted to earth, along with our nation's glory.

What had gone wrong? That was the pressing question everyone asked. As teams of researchers examined the wreckage, the specific cause was soon found. The problem was with the O-rings (circular rubber seals), which had been designed to fit snugly into the joints of the booster engine sections. Evidently, the O-rings had become defective under adverse conditions, and the resulting mechanical failure led to the tragedy. Was that the whole story?

The truth eventually got out. The New York Times put it frankly: the ultimate cause of the space shuttle disaster was pride. A group of top managers failed to listen carefully to the warnings, advice and criticisms given by those down the line who were concerned about the operational reliability of certain parts of the booster engine under conditions of abnormal stress. Just think: heeding criticism could have saved seven human lives.

Dr. Alfred J. Poirier, Chairman of the Board of Directors for Peacemaker Ministries says, “Among the many things I've come to learn is the dominant role that giving and taking criticism has in exacerbating conflict. Yet, even more, I've learned that the remedy wonderfully provided by God requires us to return to the cross of Christ.”

First of all, let me define what I mean by criticism. I'm using criticism in a broad sense as referring to any judgment made about you by another, which declares that you fall short of a particular standard. The standard may be God's or man's. The judgment may be true or false. It may be given gently with a view to correction, or harshly and in a condemnatory fashion. It may be given by a friend or by an enemy. But whatever the case, it is a judgment or criticism about you that you have fallen short of a standard.

However it comes, most of us would agree that criticism is difficult to take. Who of us doesn't know someone with whom we need to be especially careful in our remarks lest they blow up in response to our suggested corrections? Many people would never dare confront or criticize their pastor or leader for fear of retaliation. Many just find another organization to work for or church to attend.

In fact, don't you know of leaders who select those to be nearest to them who are easiest on them? How many times have you been warned to "walk on eggshells" around that person?

As sad a commentary as this is, such people are not much different from me. I, too, do not like criticism. Any criticism is hard for me to take. I'd much rather be commended than corrected, praised than rebuked. I'd much rather judge than be judged! And I do not think that I am alone in this. Yet, while we go on defending ourselves against criticism, we find Scripture teaching something different.

The ability to hear and heed correction or criticism is commended in Scripture, particularly in Proverbs. Being teachable, able and willing to receive correction is a mark of the wise. And the wise father or mother will encourage as well as model such an attitude for their daughters and sons.

A rebuke impresses a man of discernment more than a hundred lashes a fool. Proverbs 17:10.

The way of a fool seems right to him, but a wise man listens to advice Proverbs. 12:15.

Pride only breeds quarrels, but wisdom is found in those who take advice Proverbs. 13:10.

The ability to take advice, correction, and rebuke is not only considered a mark of the wise, and the inability a mark of the fool, but both the wise and the fool reap according to their ability to take criticism: He who scorns instruction will pay for it, but he who respects a command is rewarded Proverbs 13:13.

There is gain in taking criticism. No wonder David exclaims in Psalm 141:5: Let a righteous man strike me—it is a kindness; let him rebuke me—it is oil on my head. My head will not refuse it. David knows the profit of gaining wisdom, knowledge, and understanding. He knows rebukes are a kindness, a blessing, an honor.

Wounds from a friend can be trusted, but an enemy multiplies kisses. Proverbs 27:6.

Ask yourself: Is that how I look at a rebuke? Is that how I perceive criticism, correction or counsel? Do I want to look at it that way?

Charles Spurgeon gave this counsel: Get a friend to tell you your faults, or better still, welcome an enemy who will watch you keenly and sting you savagely. What a blessing such an irritating critic will be to a wise man, what an intolerable nuisance to a fool! Leadership, Vol. 3, no. 2.

Last time I preached I addressed the idea, How difficult it is to be right! This morning I want to address its opposite thought: How difficult is it to be wrong! Why is it so difficult?

· It is against our nature to admit we are wrong.

· It may look good to justify our margins but it doesn’t work when we are justifying our wrong behavior.

· It is much more gratifying to point out the problems of our critics than to accept their criticism.

· It is much easier to disregard criticism when it is vitriolic.

· When we are wrong we have to accept responsibility.

· When we are wrong our behavior must change.

· It is difficult thinking outside of our own life experience.

Peter was once very self assertive but after his repentance he was humble. That didn’t mean he was never wrong. Because Paul had to correct him: 11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. 13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” Galatians 2:11-14.

Just because we may be in need of correction because we may be wrong in certain areas of our lives or our thinking doesn’t mean we are full of pride like the Pharisee. But it does remain a danger because or our own fallen nature since it is so difficult to accept criticism. And for that reason Jesus’ parable of the Pharisee and the Publican is so very important to us.

Luke 18:9-14: To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: 10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. 12 I fast twice a week and give a tenth of all I get.’

13 “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’

14 “I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

In a few of the translations it is brought out that the Publican is really saying that he isn’t one among many as the indefinite article implies as it is given in English. The other translations use the definite article “the” in front of sinner changing the emphasis to singling himself out as the chief of sinners which accurately reflects the Greek.

Had Peter heeded the reproof and warnings that Jesus gave him he would have been kept from falling into the same pit as the Pharisee in Jesus’ parable. You know as well as I do that there is nothing so offensive to God or so dangerous to the human soul as pride and self-sufficiency. Of all sins it is the most hopeless, the most incurable.” (COL 154) And Peter proved that by rejecting Jesus’ warning that he would fall away. Peter indulged in the same weakness of the Pharisee when he said, “I thank You that I am not like other men: robbers, evildoers, adulterers or even like this tax collector.” Peter made the same speech when he made the comparison, “Even if all fall away on account of you, I never will.”

34 “I tell you the truth,” Jesus answered, “this very night, before the rooster crows, you will disown me three times.” Then Peter went on to reject Jesus’ warning, the warning of a friend, “Even if I have to die with you, I will never disown you.” Mt 26:33-35.

Life taught Peter that it was necessary for him to learn his own defects of character, and his need of the power and grace of Christ. The Lord could not save him from trial, but He could have saved him from defeat. Had Peter been willing to receive Christ’s warning, he would have been prepared to seek the help he needed.” (COL 155)

In one way only can a true knowledge of self be obtained. We must behold Christ. It is ignorance of Him that makes men so (defensive). When we contemplate His purity and excellence, we shall see our own weakness…and defects as they really are. We shall see ourselves lost and hopeless, clad in garments of self-righteousness, like every other sinner. We shall see that if we are ever saved, it will not be through our own goodness, but through God’s infinite grace.

“The nearer we come to Jesus and the more clearly we discern the purity of His character, the more clearly we shall discern the exceeding sinfulness of sin and the less we shall feel like exalting ourselves. COL 159-160.

In John 13 we find the following account: 6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”

7 Jesus replied, “You do not realize now what I am doing, but later you will understand.”

8 “No,” said Peter, “you shall never wash my feet.”

Jesus answered, “Unless I wash you, you have no part with me.”

It is clear that Peter didn’t realize what Jesus was doing even after He explained it to Peter. Peter didn’t understand until after his own discovery of his defects of character and he retraced the steps of the publican. We know that Peter went to the garden in deep repentance. He certainly learned not to repeat his own behavior which was so much like the Pharisee that Jesus pointed out in the parable who thanked God that he was not like the publican. Peter boasted that he would not abandon Jesus even if the other disciples would. But no longer did he make any comparisons regarding his behavior. As he repented I imagine that he must have recalled Jesus’ commendation of the Publican who smote his breast in deep regret over his behavior declaring himself to be the sinner.

If we have a true sense of Jesus’ warning we will pray the prayer of the psalmist in Psalm 139:23.

So which is more difficult: being right or being wrong?

Before we separate, let’s listen to The Christian Edition sing, “The Potter’s Hands.”

“The Pharisee goes up to the temple to worship, not because he feels that he is a sinner in need of pardon, but because he thinks himself righteous and hopes to win commendation. His worship he regards as an act of merit that will recommend him to God. At the same time it will give the people a high opinion of his piety. He hopes to secure favor with both God and man. His worship is prompted by self-interest.

“And he is full of self-praise. He looks it, he walks it, he prays it. Drawing apart from others as if to say, ‘Come not near to me; for I am holier than thou’ (Isa. 65:5), he stands and prays ‘with himself.’ Wholly self-satisfied, he thinks that God and men regard him with the same complacency.

"’God, I thank thee,’ he says, ‘that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.’ He judges his character, not by the holy character of God, but by the character of other men. His mind is turned away from God to humanity. This is the secret of his self-satisfaction.

“He proceeds to recount his good deeds: ‘I fast twice in the week, I give tithes of all that I possess.’ The religion of the Pharisee does not touch the soul. He is not seeking Godlikeness of character, a heart filled with love and mercy. He is satisfied with a religion that has to do only with outward life. His righteousness is his own--the fruit of his own works--and judged by a human standard.

“Whoever trusts in himself that he is righteous, will despise others. As the Pharisee judges himself by other men, so he judges other men by himself. His righteousness is estimated by theirs, and the worse they are the more righteous by contrast he appears. His self-righteousness leads to accusing. ‘Other men’ he condemns as transgressors of God’s law. Thus he is making manifest the very spirit of Satan, the accuser of the brethren. With this spirit it is impossible for him to enter into communion with God. He goes down to his house destitute of the divine blessing.

“The publican had gone to the temple with other worshipers, but he soon drew apart from them as unworthy to unite in their devotions. Standing afar off, he ‘would not lift up so much as his eyes unto heaven, but smote upon his breast,’ in bitter anguish and self-abhorrence. He felt that he had transgressed against God, that he was sinful and polluted. He could not expect even pity from those around him, for they looked upon him with contempt. He knew that he had no merit to commend him to God, and in utter self-despair he cried, ‘God be merciful to me, a sinner.’ He did not compare himself with others. Overwhelmed with a sense of guilt, he stood as if alone in God’s presence. His only desire was for pardon and peace, his only plea was the mercy of God. And he was blessed. ‘I tell you,’ Christ said, ‘this man went down to his house justified rather than the other.’

“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin, and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God. The Lord had respect to his offering, but to Cain and his offering He had not respect. The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. ‘Blessed are the poor in spirit; for theirs is the kingdom of heaven.’ Matt. 5:3.

“The evil that led to Peter’s fall and that shut out the Pharisee from communion with God is proving the ruin of thousands today. There is nothing so offensive to God or so dangerous to the human soul as pride and self-sufficiency. Of all sins it is the most hopeless, the most incurable.

“Peter’s fall was not instantaneous, but gradual. Self-confidence led him to the belief that he was saved, and step after step was taken in the downward path, until he could deny his Master. Never can we safely put confidence in self or feel, this side of heaven, that we are secure against temptation. Those who accept the Saviour, however sincere their conversion, should never be taught to say or to feel that they are saved. This is misleading. Every one should be taught to cherish hope and faith; but even when we give ourselves to Christ and know that He accepts us, we are not beyond the reach of temptation. God’s word declares, ‘Many shall be purified, and made white, and tried.’ Dan. 12:10. Only he who endures the trial will receive the crown of life. (James 1:12.)

“Those who accept Christ, and in their first confidence say, I am saved, are in danger of trusting to themselves. They lose sight of their own weakness and their constant need of divine strength. They are unprepared for Satan’s devices, and under temptation many, like Peter, fall into the very depths of sin. We are admonished, ‘Let him that thinketh he standeth, take heed lest he fall.’ 1 Cor. 10:12. Our only safety is in constant distrust of self, and dependence on Christ.

“It was necessary for Peter to learn his own defects of character, and his need of the power and grace of Christ. The Lord could not save him from trial, but He could have saved him from defeat. Had Peter been willing to receive Christ’s warning, he would have been watching unto prayer. He would have walked with fear and trembling lest his feet should stumble. And he would have received divine help so that Satan could not have gained the victory.

“No man can of himself understand his errors. ‘The heart is deceitful above all things, and desperately wicked; who can know it?’ Jer. 17:9. The lips may express a poverty of soul that the heart does not acknowledge. While speaking to God of poverty of spirit, the heart may be swelling with the conceit of its own superior humility and exalted righteousness. In one way only can a true knowledge of self be obtained. We must behold Christ. It is ignorance of Him that makes men so uplifted in their own righteousness. When we contemplate His purity and excellence, we shall see our own weakness and poverty and defects as they really are. We shall see ourselves lost and hopeless, clad in garments of self-righteousness, like every other sinner. We shall see that if we are ever saved, it will not be through our own goodness, but through God’s infinite grace.

“It is not only at the beginning of the Christian life that this renunciation of self is to be made. At every advance step heavenward it is to be renewed. All our good works are dependent on a power outside of ourselves. Therefore there needs to be a continual reaching out of the heart after God, a continual, earnest, heartbreaking confession of sin and humbling of the soul before Him. Only by constant renunciation of self and dependence on Christ can we walk safely.

“The nearer we come to Jesus and the more clearly we discern the purity of His character, the more clearly we shall discern the exceeding sinfulness of sin and the less we shall feel like exalting ourselves. Those whom heaven recognizes as holy ones are the last to parade their own goodness. The apostle Peter became a faithful minister of Christ, and he was greatly honored with divine light and power; he had an active part in the upbuilding of Christ’s church; but Peter never forgot the fearful experience of his humiliation; his sin was forgiven; yet well he knew that for the weakness of character which had caused his fall only the grace of Christ could avail. He found in himself nothing in which to glory.

“None of the apostles or prophets ever claimed to be without sin.

At every advance step in Christian experience our repentance will deepen.” COL 150-160

As associate Dean of Students at Trinity International University, it is Matthew Perrault's job to help his students grow closer to Jesus. It's also his job to discipline those students who fall short of the University's moral guidelines. Amazingly, Perrault has come up with a system that allows him to accomplish both at the same time.

"No one is expected to come to Trinity perfect," he says, "but in the past, there has been a misconception that you cannot be open about your struggles, or you'll get into trouble. For example, a student who entered Trinity and tried to quit smoking at the same time might try really hard, then fail and be in violation of our community expectations. This left many students feeling scared, guilty, and alienated from the very community they needed to help them."

In the fall of 2003, Perrault and the Student Development staff officially included the "Restoration Program" in the Student Handbook. If a student has broken community expectations or has a behavioral pattern that is in violation of Scripture, the student can approach any staff or faculty member and ask to enter into the program. The new policy states that, rather than facing normal disciplinary procedures, the student will work with Student Development to determine the relationships and accountability measures that they need to face the problem. As part of the program, the student will enter into an intentional mentoring relationship for a set period of time.

Perrault has noticed a shift in students' attitudes about discipline in response to the program. Increasingly over recent years, instead of trying to hide their struggles, students trust the dean's office as a safe place. "What a humbling privilege it is to be entrusted with these fragile lives and their desire to grow in Christ," he says. "Through this process, they're committing to us, but we're also committing to them."

"Invested Time," Trinity Magazine (Spring 2006), p. 11

When I left for college, my mother—who'd always done my laundry—sewed a canvas duffel bag for me. "Put your dirty clothes in this every night," she said. "At the end of the week, wash them at the Laundromat."

Seven days later, I took my dirty clothes to the laundromat. To save a little time, I threw the duffel bag in the washer, put in some laundry powder, inserted the proper change, and turned on the machine. Moments later, a loud "thump, thump, thump, thump" echoed through the laundromat. A pretty Baylor co-ed approached me with a grin. "I watched you load your washer. I think the clothes would get cleaner if you took them out of the bag."

One day, when my relationship with God was hurting, I remembered my laundry episode. I realized the way I confessed sins—"Dear God, please forgive me for all the sins I've committed today"—was about as effective in cleansing them as my first attempt at washing clothes. Each sin needs individual attention.

Roger Barrier, Listening to the Voice of God, found in Men of Integrity (March/April 2006); April 6

On April 13, 2001, Luther Casteel walked into JB's Pub in Elgin, Illinois, with four guns and opened fire. He killed two people and wounded 16 others. At his trial, Casteel was unrepentant. According to the Chicago Tribune, when asked by his attorney if he felt any remorse, Casteel said, "Any feelings I have in that regard, I'll keep between myself and the Lord." He also said, "As ironic as this sounds, I'm a passionate, giving person. I like to think I'm a pretty good person. I'm not one to hurt anyone that doesn't provoke me."

While reading this, I thought to myself, Sure, we're all pretty good people as long as no one provokes us! Sin is somehow someone else's fault, or an uncharacteristic break with our "normal" character. But the Bible teaches us that no one is a "pretty good person." We are all sinners, and until we repent, we are hopeless.

Lee Eclov, Lake Forest, Illinois; source: Chicago Tribune (11-20-01)

Psalm 139:23

Sepoy

Delivered on Sabbath Morning, October 3, 1858 by C. H. Spurgeon:

…our Saviour, being desirous of setting before us the necessity of humiliation in prayer, has not selected some distinguished saint who was famed for his humility, but he has chosen a tax-gatherer, probably one of the most extortionate of his class, for the Pharisee seems to hint as much; and I doubt not he cast his eye askance at this publican, when he observed, with selfgratulation, "God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican."

And if, by the questioning of a priest, a full and thorough confession could be drawn from any man or woman, it would be totally useless, totally vain before God, because it is not spontaneous. We must confess our sins, because we cannot help confessing them; it must come out, because we cannot keep it in; like fire in the bones, it seems as if it would melt our very spirit, unless we gave vent to the groaning of our confession before the throne of God. See this publican, you cannot hear the abject full confession that he makes; all that you can hear is his simple acknowledgment that he is a sinner; but that comes spontaneously from his lips; God himself has not to ask him the question but he comes before the throne, and freely surrenders himself up to the hands of Almighty Justice, confessing that he is a rebel and a sinner.