(191) July 10: Psalm 1-3 &
Acts 16:1-15
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how each
Psalm paints a portrait of Christ.
To ponder:
Each Psalm deals with those who are
“blessed” – ie. experience joy from God. The first is of the man who keeps
himself apart from the wicked. To walk, stand and sit (1v1) implies increasing
intimacy with those who sinned and mocked the things of God, just as people do
today. Instead, the righteous are intimate with God’s law, which comprised
God’s commands, and perhaps the first five books of the Old Testament. They so
“delight” in it that they constantly chew over it, and experience it act upon
them like water to a tree. So it refreshes them and enables them to bear the
fruit of righteousness “in season” – ie. in God’s good timing, and appropriate
to the situation faced. This is where the Christian who seeks to please the
Lord finds joy. And here the psalm looks to the supremely righteous Christ and to
us in him.
Job has shown us
the promise of prospering (1v3) is a generalization not an absolute. But it
portrays the fact that the Christian who delights in God’s word finds wisdom
that betters their parenting, relationships, work life etc. More than that,
because they know God, he often aids success in their endeavours as he did
Joseph and Daniel. Yet there is a second reason to heed the urgings of this
Psalm. The righteous are contrasted with the wicked, who are like worthless and
transient “chaff.” This was the unwanted waste that was separated from wheat at
the harvest by the wind, and then thrown away or burnt. The implication is that
at the final judgement, the wicked will be discarded and perish too, and so be
separated from the final assembly of the righteous, whose deeds the Lord will
have seen because he “watches over” them (1v6, see Matt 3v11-12).
Psalm 2 is
incredulous at the pointlessness of kings and so nations standing against God
by standing against his anointed king. Originally this may have applied to
Canaanite peoples seeking to throw off Israelite rule (2v3), but reflects the
desire of all peoples to live apart from God’s authority. To God who is
“enthroned in heaven” and so sovereign over the universe, this is laughable,
because of his absolute power (2v4). In anger at the sin displayed in opposing
him, he therefore declares that he has installed his king, who should therefore
be honoured. “Zion” refers to Jerusalem, which was built on a hill. It is
“holy” in the sense that it is set-apart as the centre of God’s rule on earth
through Israel’s kings. The psalm reassures us no earthly power can overthrow
God’s purposes or people.
The early
believers applied the psalm to those who opposed Christ and the church (Acts
4v25-30). Indeed, the New Jerusalem represents the church within which Christ
reigns. God’s command is that he is as a father to Israel’s kings (see Heb
1v5), meaning that they were to reign in obedience to him, with his kingly
authority, and with his blessing. If they did, he was willing to exercise his
power to bring the whole earth under their possession, reign and firm justice
(2v7-9), just as he will under Jesus and all who reign with him (Rev 19v15,
2v27). So, as then, rulers and governments today would be “wise” to “serve the
LORD” and “kiss” (ie. cherish, honour and obey) his son and king, and so escape
destruction for opposing them. Indeed, refuge from this justice, and blessing
too, is found only this king (2v12).
Psalm 3 reflects
David’s response to God when Absalom opposed him (2 Sam 15v13-17v24). It
therefore reflects the truth of Psalm 2. People assumed God would not rescue
David from the many who stood against him, but he was confident that God would
protect and restore him to a place of honour (3v3), no doubt because of God’s
promise that David would be king. On this basis, David therefore cried for
help. Jesus could be similarly confident of God raising and exalting him. And
although God doesn’t promise to deliver us from hardship in life now, we can be
confident that he will eventually deliver us in Jesus from sin, death and suffering.
God is said to
answer from his “holy hill” (Jerusalem) because that was the visible place of
his presence in the tabernacle (later temple). David’s faith in God’s promise
meant he was aware of God’s protection every morning he woke in safety, and
confident that no size of army could overcome him. He could therefore echo
Moses cry for God to arise and defeat his enemies (Num 10v35), where “breaking
teeth” implied rendering them harmless so they couldn’t bite. David finishes
generalizing from his experience. By declaring God delivers, and praying for
his blessing on Israel, we are encouraged that God is well able to answer our
prayers and grant us joy. And he will certainly do so on the last day.
Praying it home:
Praise God for the reassurance of
knowing none can thwart his purposes. Pray that you would meditate on his word
and pray according to his promises.
Thinking
further:
To read the NIV
Study Bible introduction to the Psalms, click here.
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(192) July 11: Psalm 4-6 &
Acts 16:16-40
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what can be
learnt about the grounds of prayer.
To ponder:
In each psalm God is asked to act
in his “mercy” (4v1, 5v7, 6v2). It acknowledges that as sinners we have no
other grounds on which to appeal to him, but through his mercy in Christ.
Psalm
4 appeals to God for protection from those who oppose David, possibly said at
night (4v4, 8). David calls on God as “righteous” – so relying on his
commitment to do what is right, and most specifically therefore to keep his
promise to uphold David as his king (2 Sam 7v10-11). David seeks “relief” from
the “distress” felt in people denying his “glory” – perhaps his right to rule, his
uprightness, or his failure to bring “good” to Israel (as 4v6). Instead, they
are denigrating him with lies (4v2, see footnote) in anger at something he has
done (4v4). David urges his opponents to know that the LORD has set-apart “the
godly” (ie. those who love and obey him) as his, and so will hear David’s
prayer. Moreover, he appeals to them (as the psalm would have to all when sung
in Israel’s worship) to reflect on what they are doing when on their beds – ie.
at the rare time people get to think things over. His call is for them to be
silent, convicted of the wrong they are doing, and for them to atone for their
sin with sacrifices (presumably burnt offerings), or perhaps just offer themselves
like a sacrifice in obedience. Either way, they are to trust God.
In the light of
the need for “good” to be done, David is not a defeatist like the “many.” His
hope is in the LORD. “The light” probably refers to God’s glory, which is the
manifestation of his excellence. 6v6 therefore prays for God to display his
character in acting for the good of his people. And having entrusted the
situation to God, David can say God has “filled” his heart with greater joy
than his detractors have in an abundant harvest (4v7). In the light of this,
David can sleep in peace, knowing God will ensure his safety against them. This
is a reminder that joy and peace can be found even amidst hardship, in the
knowledge that we are the Lord’s and we have given our concerns to him (Phil
4v4-9). Moreover, this joy and peace surpasses the greatest material happiness
that can be experienced by those without Christ. Certainly, this explains
Christ’s ability to praise God despite knowing where his ministry would lead.
Contrasting Psalm
4, Psalm 5 seems to be a morning prayer, showing prayer regularly bracketed
David’s day. Again, he appeals to God to hear his “sighing” and “cry for help,”
and commends “expectation” when we pray (5v3). The reference to God as “king”
suggests David is seeking his kingly justice. So he affirms God’s hatred and
readiness to destroy those who are evil, wicked, arrogant, deceitful and
bloodthirsty – implying it is such people that are causing his distress
(5v4-6). They “cannot stand” in God’s “presence,” because God’s wrath would
break out against them. But because of God’s mercy, David can. So he affirms he
will come and worship in God’s temple (tabernacle in David’s day) where God was
present. And it seems on this basis, as a worshipper of God, that David asks
God to show him how to act according to God’s “righteousness” ie. without
turning from the straight path of God’s ways. How much we need such wisdom when
navigating difficult people.
David’s
opponents are speaking destructive lies (5v9), and so he prays for God as judge
to declare them guilty and punish them by bringing their own scheming down on
their heads. Such prayers for justice reflect the seriousness of these people
speaking against God’s anointed king, which is “rebellion” against God (5v10). But
they are also appropriate for the oppressed believer (Rev 6v10). David ends
praying for joy and protection for those who “take refuge.” They are those who
“love” his name (ie. who he is), and who are “righteous” (not perfect, but who
seek to do what is right). David is confident they will receive such
“blessing,” because God’s “favour” will be their shield. So the psalm clarifies
what the wicked and righteous can expect from the Lord.
Psalm 6 begins
with a cry that God would refrain from dealing with David in wrath. This
suggests the agony he details so powerfully results from sin. It could be
physical illness, but more likely is a metaphorical description of the agony
David feels in his soul because of being opposed by “foes” (6v7-10). If so, the
setting may be Absalom’s opposition, as it resulted from David’s adultery.
David fears for his life and so asks God to save him on the basis of his
“unfailing love.” He concludes urging his enemies to flee, as he is confident
God will answer him and they will therefore be disgraced. So in two psalms we
have two reasons we can be confident God hears our prayers (5v7, 6v4). However,
we must note we cannot be as confident God will disgrace our enemies during our
lifetime. Many Christians remain persecuted. David’s certainty stems from God’s
unique promise to him as God’s king, that his kingdom would be secure (2 Sam
7v10-11). Our promise is for freedom and justice on the last day.
Praying it home:
Praise God for his loving
commitment to hear the prayers of those who love and so worship him. Pray that
as you read the psalms, you prayer life would become more regular and
instinctive.
Thinking
further: Who authored the psalms?
There is some
debate about whether a title that ascribes a certain title as "of" an
individual intends to mean it was written by them. The word can also be
translated "to" or "for" or "in regard to." So
such psalms could simply be dedicated to the individual or about them. Indeed,
Asaph was a contemporary of David (1 Chr 15v16) but his psalms speak of
Jerusalem’s
destruction centuries later (Ps 74, 79, 80). However, scripture does seem to
assume such a title means that the Davidic psalms were written by David. This
accounts for 73 psalms –
about half (2 Sam 23v1, Ps 72v20, Matt 22v45, Mk 12v36, Lk 20v42-44, Acts
2v25-28, 43, Rom 4v6-8). And this strongly suggests that we should see psalms
said to be "of" other individuals the same way.
So how might we account for them hinting at
events after the life of their author? The language may have been modernised
when the collection was accumulated, or additions made to adapt the psalm for
use at a later date and different context (as Ps 14 & 53, 40v13-17 &
70). So a psalm “of” an
individual may mean the original from which the psalm developed was authored by
that individual. This only goes to stress how universally applicable the psalms
are to the people of God in any age and context, and should make us cautious
about making much of their possible historical context unless it is explicit.
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(193) July 12: Psalm 7-9 &
Acts 17:1-15
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how God’s kingly
nature is displayed.
To ponder:
Again, David is seeking refuge, but
from a particular enemy (“Cush,” see title), who may be leading others. His cry
is for deliverance before they destroy him (7v1-2). Yet key in David’s prayer
is his ability to call on God as a witness to his innocence. So he can pray
that “if” he has done evil or robbed his foe, then God can let his enemy take
his life (7v3-5). But knowing his innocence he then prays for God to rise in
anger and justice against his enemies. 7v7 suggests David sees this as a
component of God’s wider justice of all peoples (perhaps at the final
judgement). In the light of that he calls God to judge him according to his
righteousness (ie. the fact that he is upright), and more broadly to end the
violence of the wicked and make the righteous (ie. faithful Israelites) secure.
And he can declare that God is his shield specifically because of his wider
commitment to save the “upright in heart” – distinguishing those who genuinely
love God, from those who are just outwardly moral. This clarifies that the
psalm isn't teaching that we must merit God's favour, but simply that he acts
for those who love him. They are not righteous in any perfect sense, but in the
sense that they seek to obey his law - now loving and obeying Christ in whom
God declares us to be perfectly righteous, and acts on that basis.
David is adamant that as a
“righteous judge” God daily expresses his wrath with deadly weapons, and this
is seen by the fact that the wicked end up harming themselves. And we do see
this: Many end up disillusioned or depressed, some find their schemes backfire,
and others end up the victims of violence (7v14-16). So David can thank and
praise God for his righteousness - here meaning his commitment to doing right
with respect to justice.
Although
perfect justice will come at Christ’s return, the Psalm suggests we can appeal
to God’s justice when we plead with him for ourselves or others. Moreover, we
should see the fall of tyrants or criminals as a working out of that justice in
the present as a forestaste of God’s ultimate justice to come. So whatever
God’s purposes in permitting evil to some degree now, he doesn’t just allow it.
He often judges it.
Psalm
8 famously portrays the “majesty” (ie. kingly splendour) of the LORD in terms
of the cosmos (“heavens” here refers simply to the sky). There God displays his
“glory” (ie. the display of his excellence), so that, as we saw in Job, the
majesty of who he is (his “name”), is known throughout the earth (8v1). The
praise from the lips of children may therefore refer to their instinctive awe
at the immensity of the universe (meaning the sky) as it points to God. It is
unclear how this silences the foe and avenger – perhaps by rendering them
without excuse for ignoring the reality of God when even simple children
recognise it (see Rom 1v18-20).
In
the light of God’s cosmic work, David marvels that God condescends to think
about and even care for human beings. Indeed, as in Genesis 1-2 man is a little
lower than angels, but a kingly vice-regent to God, “crowned” with glory and
honour – ie. something of God’s own excellence in imaging him. In our fallen
state, we see this fully displayed only in Christ, whilst we wait to experience
it fully ourselves in the creation to come (Heb 2v5-9). The point seems to be
that as humanity are made by God to rule over the entire creation, his glory is
displayed both in the wonders of the universe above and in the role of human
beings below. As we ponder both, we should gain an appreciation of just how
magnificent a king God is, and join David’s praise.
Psalm
9 is a commitment to God, to tell of his wonders by praising him with joy
(9v1). No doubt David means that as he sings, those who hear, hear of what God
has done. This is a key component to praise in the church (Eph 5v19).
Strikingly, the works David will sing of are God’s acts of justice. First, he
has upheld David’s cause so that his enemies turn back. Second, God destroys
the wicked more broadly too. Here David is probably looking to the final
judgement. And so he declares God’s eternal reign in justice, and how we will
judge rightly and so be a place of safety for the oppressed who know, trust and
seek him (9v7-10). David therefore calls people to praise God and proclaim his
deeds to the nations, describing him as enthroned in Zion in the sense that he
dwells in a special way in Jerusalem. In the light of God previously dealing
with David’s enemies and his commitment to aiding the needy, David goes on to
call on him for deliverance from current enemies who have brought him close to
death. His motivation is a concern to praise God with joy in Jerusalem for
saving him (9v13-14). David is so consumed with God’s honour, that it is his
priority even when at death’s door. It encourages us to be as concerned with
testifying to God’s acts in our life – supremely that of saving us from sin,
Satan and death through Christ.
David
ends again reflecting on how the acts of the wicked (this time the nations) act
like a boomerang, bringing themselves harm. Once more, this, is an act of God’s
justice (9v15-16). Affirming that although the nations that forget God will
suffer the grave, God will never forget the needy, he then prays for justice
against the nations, so that men will not “triumph” but know they “are but men”
(9v19-20). So the great need is for God to check and humble the wicked. We
might echo these sentiments in praying against oppression today.
Praying it home:
Praise God for his justice
expressed in the present and to be completed in the future. Pray that he would
thwart the plans of wicked nations and protect the needy.
Thinking
further:
None today.
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(194) July 13: Psalm 10-12 &
Acts 17:16-34
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what David is
struggling with.
To ponder:
It is likely Psalms 9 and 10 were
originally one. Although we’ve seen David’s absolute confidence in God’s
justice, we now feel his struggle with why God delays it, leaving the weak
subject to the wicked (10v1-2). It’s a struggle we all face. David relates how
the wicked man “boasts” about what he can have, “blesses” and so affirms the
greedy, and “reviles” God (ie. speaks abusively of him), doing nothing to seek
him (10v3-4). Indeed, his ways always seem to bring prosperity, and he presumes
nothing will every shake that (10v5-6). And so he speaks curses, lies, threats
and schemes, prowling on the helpless, telling himself God “has forgotten” or
“never sees” (10v7-11). In the light of this David asks “why” this is so,
calling on God to remember and act for the helpless because he does see, because
the victims commit themselves to him, and because he is the “helper of the
fatherless” (ie. of the needy). David prays that God would call the wicked to
account, and asks that he “break” their “arm” – meaning that he would make them
powerless and so unable to do any more harm. He then concludes that God is king
for ever, and so forever dispensing kingly justice (10v16). This means the
nations will one day perish no matter what evil is done. Moreover, it means God
hears the afflicted, encouraging them by “defending the fatherless and
oppressed.” This may be an affirmation that whatever injustice is seen now,
there will be justice in the end. This should encourage us in the present, as
then “man will terrify no more” (10v17-18).
The
psalm is refreshing in its honesty. It differs from Job’s reflections by never
charging God with injustice, but simply struggling with why he delays justice
in the present. We might echo its words as we see evil rampant in the world, or
even as we are oppressed. Ultimately the psalm leads us to continue to trust
God to act justly, and be encouraged that whether that is seen now, it will be
on the last day. Such an attitude must have encouraged Christ as he faced the
injustice of his trial and death.
Continuing the
theme, Psalm 11 sees David entrusting himself to God’s justice as he faces the
wicked. It seems people are telling him to run away to safety (11v1). But he
refuses to, just as Christ did (Mk 8v31-33). Although the wicked are
metaphorically readying their weapons to harm him (the “upright”), he will
remain and find safety in God (11v1-2). His reference to “the foundations”
being destroyed, may suggest the whole order of Israel was falling apart, as it
did when David’s rule was threatened by Absalom. At such times, “the righteous”
can only look to the fact that God still reigns in his temple (either the
tabernacle or heaven itself), and is certainly enthroned in heaven (11v4). And
God sees everything. He “examines” the righteous and so sees they are for him.
And he “hates” (ie. is opposed to) the wicked, and so will punish them. As
poetry, 11v6 is not necessarily literal, but portrays this punishment like that
of Sodom and Gomorrah (Gen 19v24), which is a paradigm for the final judgement
(Lk 17v28-32). It is perhaps with this final justice in mind that David is sure
that however terrifying things are now, the “upright” will “see” God’s face.
With
the rise of secularism and the turmoil of nations in our day, we can likewise
feel the foundations of our own society are shaking. This Psalm reminds us God
still reigns. So we can entrust ourselves to his protection, stand firm and
remain serving him as David did. And whatever happens, we can look with
anticipation to the clear, unmediated knowledge or sight of God’s glory and
beauty that will be our everlasting joy in the final state. It will put all
present sufferings in perspective (Rom 8v18).
Psalm
12 also speaks powerfully to our contemporary situation in which it can seem
“the godly are no more,” untruth reigns (12v1-2), and the godless freely strut
about because what is “vile” is honoured (12v8). Again, the stark prayer that
God “cut off” lying lips is meant as a request that he stops them from being
able to continue their deception and their boasting that they are their own
master – rather than submit to God (see Genesis 3). At this point, whether
directly or via a prophet, it seems God actually answers David (12v5), perhaps
in a vision. He declares that because of the oppression taking place, he will
protect those in need. David adds that God’s words are utterly flawless (12v6),
stressed by the image of silver refined “seven” times (the number of completion
or perfection). So he is confident God will do as he says. Once more, he then
looks ahead, affirming God will “always” keep “us” (ie. the godly that remain)
safe from such people.
12v6 is yet
another pointer to the fact that when Jesus described the scriptures as “God’s
word” he would have assumed absolute perfection (Jn 10v35). But the point of
the psalm is to point us to God when we feel godliness is almost extinguished.
We do not have a prophetic promise for our generation, but we can still call on
him to act and be sure he will keep us in Christ and deliver us in resurrection.
Praying it home:
Praise God that he reigns no matter
how desperate things seem to his people. Pray that he would revive the church
bringing the godly to greater dominance in our nation.
Thinking
further:
None today.
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(195) July 14: Psalm 13-16 &
Acts 18
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider on what
grounds David calls on God to act.
To ponder:
Psalm 13 expresses the fact that
David feels forgotten by God in the light of his enemies, no doubt because God
has yet to help. The idea of “wrestling” in thought suggests he can’t stop
thinking his predicament through, as so many do when worried. And he is clearly
low of spirit, even depressed (13v1-2). This may be why David calls on God for
“light,” suggesting he feels in utter darkness and in need of hope – perhaps in
danger of literal death (13v3). But whereas his enemies will boast and rejoice
in overcoming David, he knows he will “rejoice” in God’s salvation. It will
come because he trusts in God’s unfailing love that has been proved by his past
goodness (13v5-6). The Psalm has a ring of Gethsemane. It encourages us when in
turmoil to place our trust in God and find peace in him. And it reminds us that
often it is his past goodness that can give us confidence of his future grace.
Psalm
14 describes the equivalent of today’s atheists in Israel. They may not have
actually denied the existence of God, but certainly lived as if he didn’t exist,
or denied his true nature (see Rom 1v21-25, 3v10-18). This was foolish, the
opposite of wisdom – ie. displaying the stupidity of refusing to fear or obey
God. Such people nether seek him nor do good. And David is clear, but for God’s
work in us everyone is like this. Such foolishness is particularly seen in
never learning. So these individuals continually devour David’s people and
frustrate the poor without grasping that God is with the righteous and is their
refuge. This means David’s prayer for God to save Israel (Jacob’s alternative
name, 14v7) by restoring her fortunes, is probably a prayer for him to get rid
of these fools, or change their hearts so the people might be established and
know joy. Such salvation comes from Zion (Jerusalem), as this is the place of
God’s temple-presence. The psalm could be read as a prayer for revival of the
church in any nation, but it is ultimately fulfilled in the exclusion of all
such “fools” from God’s kingdom on the last day. With God’s people fully
restored, joy and gladness will then reign.
The
negative diagnosis of everyone in Psalm 14 shows that in one sense the answer
to the question that begins Psalm 15 is “no-one.” God’s sanctuary comprised the
“holy” and “most holy” places within the temple. The latter was where God was
especially present above the ark, and the former, where only priests could go
to offer daily sacrifices. 15v1 therefore asks who is pure enough to come close
to God, and looks to the qualities necessary to enter the sanctuary of heaven
itself (Heb 9v24). Of course, only Jesus is pure enough – and us, only having
been cleansed from sin through his death, and had his righteousness credited to
us. Nevertheless, as people could enter the earthly sanctuary, in writing the
Psalm David is probably wanting to encourage actual godliness too. Each quality
is therefore worth deep reflection. They are expected of us, if we are those of
true faith (see 1 Thess 2v10, Eph 4v24-5v20). Indeed, if we display them, we
can be confident God is at work in us and so we will “never be shaken” (15v5).
Psalm
16 is anther call for safety and refuge. And once again David hopes in future
grace on the basis of God’s past goodness. First, he declares that he has
nothing good but for God, and affirms his uprightness in delighting and so
finding pleasure in God’s saints (holy ones), whilst refusing to join with or
even speak of those who follow false gods - to their “sorrow” (16v2-4).
Although we must befriend unbelievers, godliness is displayed in the joy of
seeing people honour God and our reluctance to partner with wrongdoers.
“Glorious ones” probably refers to the righteous as those who reflect God’s
glory by imaging him.
As
previously, this all suggests David may be appealing to God on the basis of his
own righteousness, ie. on the basis of knowing and loving God. So it is because
David communes with God even in bed and has always looked to him, that he can
be confident that God is at his right hand to defend and protect him (16v7-8).
But David is also confident of this because God has already given him so much
(16v6-7). Here, the language of land being apportioned to David is a
description of the blessing he has received more generally. David is simply
trusting God's covenant promise (see 2 Sam 7v9-16), that if he is obeys God
will maintain his rule.
This all makes David joyful because
he can rest “secure,” certain that God will save him from death. But the note
of being in God’s presence with “eternal pleasures” (16v11) suggests he is
certain of this even if he actually dies, implying resurrection. So Peter
applies verses 9-11 to Christ’s resurrection in Acts 2v24-33. God inspired
David so that his words and confidence look to the only truly righteous one who
would die and be raised without ever suffering “decay” (16v10). In Christ, we
share his confidence too.
Praying it home:
Praise God that he has done all
that is necessary for us to have eternal refuge in him. Pray through Psalm 14
for the church in your nation.
Thinking
further:
None today.
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(196) July 15: Psalm 17-18 &
Acts 19:1-20
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the qualities
in God David affirms.
To ponder:
Once
more in Psalm 17, David appeals to God on the basis of his personal
righteousness and so is confident of God’s answer (17v1-8). What is new is the
insight that he does so because for God to answer would be to “vindicate” him
as upright (17v2) in contrast to his enemies. It is an appeal for God to affirm
that he remains with David as his anointed king because David honours him (2
Sam 7v9-16). To this end, David asks God to see, probe, examine and test him,
affirming he is has not been deceitful, nor slipped from following God’s words
(17v4-5). He therefore asks God to demonstrate the “wonder” of his love by saving
him as he does those who take refuge in him: To be kept as “the apple” of God’s
eye is to remain the centre of God’s attention and delight. To be hidden under
“the shadow” of his wings refers to the place of safety the chick has under its
mother (17v8). In Christ, these wonderful images apply to us too.
David sees his enemies as those with
hardened hearts and arrogant speech, who prey on him like a lion. In asking God
to “confront” them, he declares their reward is what they enjoy in this life
(17v14), which suggests the second half of verse 14 could actually be a call
for them to have their fill now (as in the ESV ).
By contrast, David’s reward is to see God’s face. This was something only Moses
seemed to do in the life (Num 12v6-8), meaning that David must be looking to
when he “awakes” from death in resurrection (17v15). This ultimate perspective
is what comforts the believer when faced with the injustice of seeing the
wicked prosper and oppress them.
The setting of Psalm 18 is David’s
escape from Saul. Verse 1 is moving when spoken by the mighty and manly David.
He declares his “love” for God, ie. his devotion to God as the one he cherishes
above all, not least because of God’s strength in delivering David as the psalm
describes. Our deliverance and the other goods God grants us should elicit our
love and devotion too.
The metaphors of 18v2 reflect God’s
strength, with the horn denoting the strength of a beast. Those of 18v4-19 then
describe God’s deliverance. David was almost drowned and entangled in death,
when he called to God, who heard from his “temple” (heaven or the tabernacle).
The account in 1 Samuel says nothing of the earthquake, fire, storm and
lightening David describes (18v7-15). But the poetry affirms the God who saved
David was the God of Sinai, where these effects were seen, and that his act for
David was truly awesome and mighty. It was as if God “reached down” from heaven
and “drew” David out from his drowning (18v16-17), placing him in a “spacious
place” of safety. All this can also be said of God’s rescue of Christ, and us
in him, from Satan as the false ruler of the world.
In the light of the previous psalm,
the note that God “rescued” David because he “delighted” in him (18v19) refers
to David’s uprightness as the reason for that delight (see 18v20-24). And David
applies this principle beyond himself (18v25-29). Although we are forgiven and
counted righteous in Christ, God’s willingness to answer prayer is still to
some extent dependent on our personal righteousness (Jam 4v3, 5v16-18). He acts
for the faithful, blameless, pure and humble, and is against the crooked and
haughty (18v25-27).
So David affirms God has kept the
light of his life burning and turned the darkness of his situation to light
(18v28). And he is confident that because of who God is, with his help David
will be victorious and not fall (18v29-36). He then recounts how God enabled
him to crush his foes and set him up as the ruler of nations – presumably the
Canaanite peoples David conquered (2 Sam 5-8, esp. 8v11-12). As this had not
yet happened when David fled from Saul, David must have added this section
later, or simply be looking ahead in faith to what God would do. Whatever the
case, in response David praises God and commits himself to praising him “among
the nations” for the victories and kindnesses he has been given as God’s
“anointed” king – and for those God will continue to give his descendents
according to his promise (2 Sam 7v10-14). The psalm therefore teaches how much
more God will establish his perfectly righteous Christ as ruler over all
nations, as he is doing now through the gospel. As those who share in that
rule, it also affirms God’s acts should elicit not just love from us, but
praise too. Moreover, it teaches how this should naturally overflow into
evangelism as we praise God to the nations for all he has done through and for
Jesus, David’s greatest descendent.
Praying it home:
Praise God for establishing
Christ’s rule over all nations, and the deliverance and good he has given you
in him. Pray that you would be active in praising him to others.
Thinking
further:
None today.
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(197) July 16: Psalm 19-21 &
Acts 19:21-41
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the ways
God’s mighty power is seen.
To ponder:
The
famous Psalm 19 begins affirming God’s revelation of his “glory” (ie.
manifestation of his excellence) in the “heavens” (ie. sky). Constantly they
“proclaim” his works - presumably the numberless stars that mark the night and
the various weather patterns seen by day. And so, no matter what someone’s
language, all people everywhere receive knowledge of God the Creator – that he
is mighty, beautiful, and good - as the stars regulate the season and the
weather enables crops to grow. The focus on the “sun” stresses its glory, like
the splendour of a bridegroom, and its universal benefit, as “nothing is hidden
from its heat.” So, God’s own majesty and kindness is known by all people.
Perhaps there is also a suggestion that he awaits their response as a groom
awaits his bride.
Further revelation is however needed
for this. And so we see God's glory is seen in his law too (compare Prov 8 where
wisdom is seen in creation and law). God's law (and by implication all
scripture) brings the soul good (19v7-11). It is perfect, trustworthy, right
and radiant, giving renewal, wisdom, joy, and sight in how to live. And so it
is to be cherished like treasure or sweet honey, as it brings the “fear of the
LORD” which endures forever. By this means it therefore warns against
wickedness and grants “reward” for obedience.
In
the light of this, David is convicted of his sin and so asks for God’s
forgiveness and restraining help (19v12-13), praying that in what he says and
the thoughts of his heart, he would be pleasing to God (19v14). The psalm
therefore tells us the way to righteousness is to cherish and obey scripture,
whilst praying for God to work within us. By this means it teaches how we
should respond to his glory as displayed throughout the world. The final
acknowledgement of God as "redeemer" points also to his mercy in
ultimately freeing us from the consequences of our failure to do so.
Psalm 20 begins with a
congregational concern that the LORD help and protect his anointed king, and
from his “sanctuary” in Zion - as
before. The grounds for their appeal are the king’s godly devotion, displayed
in his sacrifices and offerings (20v3). The prayer that God would give “the
desire of your heart” refers to the king’s battle plans and so desire for
victory (20v4-5 and 21v1-2), in which the people promise to rejoice. In
anticipation of that victory, the psalm goes on to affirm “the LORD saves his
anointed,” and that whereas those who trust in the tools of war fall, the
congregation trust in “the name” (ie. character and authority) of their God and
so will rise and stand. Christ does not need our prayers for his help and
protection, but we are still to pray for his progressive victory over evil and
death. Moreover, the psalm ensures we trust God as we do this, not in formulae
or people.
Psalm 21 looks back on the victory
God might have granted in response to Psalm 20. David rejoices because God has
granted his desire and request in giving him his victories. Not only has he
been blessed with being made king and being kept alive, but he has been given a
promise that his descendents would reign for ever (21v4, see 2 Sam 7v10-14).
Moreover, he has “glory” and “splendour” through his victories – ie.
acknowledgement and honour from others. He also has the “eternal blessing” of
joy in God’s presence (ie. at the tabernacle where God dwelt), knowing that
because he trusts God, he has God’s love and will never be shaken by
opposition. Of course all this originally expressed David’s gratitude. But,
prophetically, it also speaks of Christ, who has conquered, been crowned, and
who literally lives forever, receiving the honour of nations and eternally
rejoicing in God’s presence. In the light of this, although David’s affirmation
that God will seize and consume those who plot evil against him (21v8-12) would
have originally referred to those who stood against David as God’s anointed, it
speaks also of the final judgement of those who oppose God by opposing Christ
(2 Thess 1v7-9). The final prayer that God be exalted (21v13) is therefore the
heartbeat of the psalm. For God to give his king victory is for he himself to
be honoured above all for his mighty strength in judging the wicked and so
establishing his kingdom of righteousness.
Praying it home:
Praise God for using his power to
execute justice and establish his kingdom. Pray that you would trust him alone
for victory over evil, and therefore prayerfully cherish and obey the
scriptures so that you would overcome sin.
Thinking
further:
None today.
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(198) July 17: Psalm 22-24 &
Acts 20:1-16
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note why God is to be
praised in each psalm.
To ponder:
Jesus
applied Psalm 22 to himself (22v1, Mat 27v46, 22v16, 18, Jn 19v23). But it was
first of David and sung in Israel. However it is clear that because the Christ
was to be a descendent of David, God inspired David in such a way that the
psalm portrays a pattern in his experience that more profoundly and exactly
fits the experience of Jesus. We shouldn’t therefore jump too quickly to
Christ. It is because his life patterns that of David to which the psalm
originally applied, that he is proved to be the long awaited Davidic king.
The psalm expresses a sense of
God-forsakenness at unanswered prayer (22v1-2). Obviously, by the time Jesus
prayed these words, God had answered him by strengthening him in Gethsemane. By
quoting them, he was however identifying with how David felt, pointing us to
the wider truths of the psalm, and vocalizing the horror of separation from God
that was rightly the penalty for sin.
David is confused as his fathers
trusted God and were delivered, yet despite the fact that he has trusted God
from “the womb,” he is being mocked and despised like a “worm” (22v3-11). So
the righteous king is suffering as the unrighteous should. And his sufferings
are vividly portrayed as the attack of wild animals and the disintegration of
the body (22v12-21). In the original context “they have pierced my hands and my
feet” may be metaphorical (as 22v14-15), describing how David’s enemies had
kept David from acting. In Christ, however, this was experienced literally.
Likewise, with the dividing of David’s garments, which may have originally
referred to the plundering of his royal wardrobe.
As “the afflicted one,” David calls
on God to rescue him (22v19-21). And he is so confident he has been heard that
he commits to praising God to the congregation of Israel, calls on all who
“fear” God to praise him for the deliverance, and promises to fulfil his vows
by feeding the poor (22v25-26), who will in turn praise God – no doubt for
giving them such a righteous king. Again, praise is to the fore. For us, this
is because God rescued Jesus by raising him from death, and has established him
as his perfectly righteous king for our benefit.
As we’ve
seen with previous psalms, this one ends in wider focus. Reflecting God’s
promise to Abraham (Gen 12v1-3), David sees God’s ultimate purpose through the
davidic line is that all nations come to worship him as the divine ruler. So
David expresses confidence all peoples will turn to God and bow down, the rich
will hold religious feasts in celebration, the dead will kneel too, and future
generations will proclaim God’s saving righteousness to those who come after
them (22v27-31). It seems a somewhat excessive response to God’s deliverance of
David, but entirely fitting when one considers Jesus. As his death and
resurrection is proclaimed generation by generation, those of all nations come
to worship the Lord. So David's words are prophetic.
Psalm 23 is
equally famous. David was a shepherd, making this a model for kingship, in
which the king would care for, lead and be ready to die for the good of his
people. But God is David’s shepherd. He leads him in a way that refreshes him,
and guides him in righteousness (no doubt by his law). This is for God’s
“name’s sake” as the righteousness of the king brings honour to God as the one
who gave him to Israel. And David can say that even facing death he does not
fear as his shepherd is with him. The “rod” was to protect the sheep from wild
animals (1 Sam 17v35), and the “staff” to gather and direct them. 23v5-6
probably portrays confidence of a victory celebration in the presence of enemy
captives, the “anointing” with oil to God’s welcome and perhaps reaffirmation
of David’s authority, and the overflowing “cup” to his abundant provision and
blessing. So in the face of battle, David is certain because God is his
shepherd, that “goodness and love” will always follow him, and he will remain
in God’s house (ie. a worshipper at the tabernacle). Once more, the psalm
patterns the experience of Christ who was rescued from death to dwell with his
father in the heavenly temple forever. And because we are united to him, it
rightly comforts us too as we battle with evil, sin and death. Indeed, Jesus is
our divine shepherd, and will lead us to where he is (Jn 10v11-18, 14v1-4).
Psalm 24
includes similar sentiments to Psalm 15 (see notes there). Only those who “seek
God” by seeking to obey and please him, can enter his presence and be blessed
and vindicated (ie. declared to be righteous). As Jesus said: “Blessed are the
pure of heart, for they shall see God” (Matt 5v8). But here, their privilege is
to welcome the return of the LORD himself as he enters Jerusalem after battle
(24v7-10). He is no-one less than the creator of the earth (24v1-2) and so
glorious, strong and mighty. One can imagine this sung by the faithful as the
ark was carried into the city. One can also imagine the praise of heaven as
Christ ascended after his victory, and the praise of us all that will greet him
on his return.
Praying it home:
Praise God that he is victorious
over all that stands against him. Pray for God’s help in proclaiming Christ’s
death and resurrection to the next generation.
Thinking
further:
None today.
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(199) July 18: Psalm 25-27 &
Acts 20:17-38
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what David is
relying on in God.
To ponder:
Psalm
25 is an acrostic. That means each verse begins with a letter of the Hebrew
alphabet. This reflects its focus on instruction. David lifts up his soul,
suggesting the idea of drawing close to God in heaven. And the reason is to
hold to him in trust. David prays he would not be put to “shame” by being
defeated by his enemies. This would shame him in the sense of discrediting his
reliance on God, but also his rightful rule as God’s king. Yet David is
confident that none who hope in God will be shamed, in contrast with the
“treacherous” (25v1-3). It seems that this desire not to be shamed is the
reason that David prays for God to instruct him (25v4-5) and show him mercy
(25v6-7), confident that he will receive these things because he hopes in the
LORD as God, and as his Saviour.
It is because God forgives and so
refrains from punishing us for our sin, and because he teaches us how to live
righteously, that we will not be put to shame in the judgement, but vindicated
as his on the last day. And David recognizes these things stem from God’s
goodness and covenant love (25v8-10). They are certain because they flow from
his faithful promises to those who love and obey him. And so David can pray for
God to forgive him “for the sake of his name” and so reputation as one who
keeps his promises. Moreover, he can declare that those who “fear” God will
receive instruction, prosperity in the land (as Deut 28-30) and deliverance
(25v11-15). Likewise, we can be sure God will open our eyes to his truth,
deliver us from all evil and grant us his eternal inheritance.
Returning to a consideration of his
enemies, David finishes praying for God’s grace, hinting that his situation may
be God’s punishment for sin (22v16-21, as with Absalom). And on the basis of
God’s covenant, he asks for rescue from his troubles, anguish and affliction
according to God’s integrity and uprightness – ie. his commitment to his
promises. This is the grounds for our plea for forgiveness when we sin too. But
for David, God’s deliverance is linked to his redeeming the nation from her
troubles as well (25v22, again, as with Absalom usurping the throne). So God’s
rescue of Christ from death effects a rescue for his people.
Psalm 26 continues the theme of not
being put to shame, but from the perspective of being vindicated as blameless.
The previous psalm, and the call for mercy (26v11) confirms that David doesn’t
consider himself totally without fault. His point is that he has consistently
trusted God in a general sense, and so can call on God to “examine” his heart
(motives) and mind (thoughts) as confirmation. David keeps God’s love and truth
constantly in mind, he avoids the wicked, and he spends time at the tabernacle
and around the altar (perhaps making sacrifices), washing like a priest and
praising God. The picture is of someone whose greatest joy is God’s presence
and pleasure. In the light of this David prays his “soul” would not be taken
like those of the bloodthirsty. And because he is confident that he stands
securely, he declares he will praise God “in the great assembly.” These words
(26v9-12) may simply refer to hope of continuing to proclaim God’s deeds to the
assembly of Israel. Alternatively, they may look to the heavenly assembly to
come. They are certainly fulfilled in Christ, who is vindicated as righteous by
his resurrection and ascension into heaven. For us however, the psalm is a
prayer for salvation on the basis of a sincere faith and love of God. Such
people long for his presence and pleasure, and can be confident they will be
declaring his praise forever.
A similar desire for God is
expressed in Psalm 27. It begins with confidence that David need not fear any
amount of people because the LORD is his light and salvation. “Light” here may
refer to the hope David has in God amidst darkness. He expresses that above all
else he desires to be in the tabernacle seeking God (ie. seeking his help,
27v8-9) and gazing on his beauty, which is probably to contemplate his
character and will. The reason this is David’s priority, is that he knows God
will then keep him safe and give him victory, leading him to offer sacrifices
and sing songs with joy (27v5-6). So David asks God not to forsake him, but to
help him and teach him how to respond to his enemies in righteousness
(27v7-12), perhaps because they were looking for an opportunity to witness
against him (27v12). The psalm ends with confidence than in time God will act
in his goodness, and it urges Israelites to be prepared to wait also. As we
face opposition or other hardship, Psalm 27 can therefore frame our own request
for God’s help and wisdom on how to respond, whilst urging us to patience,
trusting God’s timing, and knowing his deliverance may only come when he takes
us to glory.
Praying it home:
Praise God for our certain hope of
dwelling with him forever, and forever marvelling at the beauty of his
character and deeds. Pray for God’s wisdom on how to respond in an upright
manner to any difficulty you are facing.
Thinking
further:
None today.
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(200) July 19: Psalm 28-30 &
Acts 21:1-14
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note
the attributes of God being affirmed.
To ponder:
In
Psalm 28 David affirms God as a “rock” – and so a strong “fortress” of
protection and therefore salvation (28v1, 8). He calls on God not to close his
ears to him, because it would mean his dying like the wicked hypocrites who
speak well whilst harbouring malice (28v1, 3). He asks God to “repay” them for
what they have done because it shows no regard for what God has done. This is a
reminder that the godly life is to emulate what God does and live reverently
before him in the knowledge of his mighty acts. And we should remember that
David’s call for justice stems not from personal grievance, but from the fact
that these people have stood against him as God’s anointed king, and so against
God and against his purposes.
David’s cry is for “mercy,” ie. not being treated as he deserves. And his
“lifting” of his hands towards God’s “Most Holy Place” shows here David is
referring to heaven as the place of God’s presence. Again, he is confident God
has heard him, and so will tear down his enemies. He therefore praises God as
his strength and shield, affirming that trust in him leads to help. Indeed, he
rejoices with thanksgiving and song. The psalm then ends with a declaration
that parallels the LORD as strength for “his people” with his salvation of his
“anointed,” praying that God would save, bless and shepherd his people as his
inheritance (ie. those who belong to him). It reminds us how our fortunes are
so tightly bound to Christ’s because he rules and protects us. So it is because
God will judge all who stand against Christ, that we can be sure we will
forever thrive in his coming kingdom. And just as he trusted his Father for his
rescue from death, so we should, responding with joy, thanksgiving and song.
Psalm 29 reminds us why God is so entirely sufficient as our strength and
salvation. The “mighty ones” called to worship him are probably angelic beings,
as the worship is to be “in the splendour of his holiness,” ie. in the heavenly
temple (29v9) where the majesty of God’s holiness is visible. And here
“holiness” refers to God’s set-apartedness or supremacy. So the angels are to
ascribe and so credit God for his strength and the glory due him (ie. the
excellence of his character). Just as the strength of a king is seen in the
authority and impact of his decrees, so the might and kingly (29v10) majesty of
God's creative word is then detailed in the context of a powerful storm
(29v3-9). It thunders over mighty waters, breaks majestic trees with
lightening, and brings winds that whip up the dust from the desert and strip
forests of their leaves. The point is that the supreme power of the elements
that are at God’s command, display his great strength. And so “all” in his
heavenly temple cry “glory,” humbly affirming how great and awesome God is,
just as we should when faced with his creative acts. God is therefore pictured
enthroned over “the flood,” and as king forever. It’s probably a way of saying
that he governs even the most hostile forces as judge of the whole earth, just
as seen in the time of Noah. So even the weather can reassure us that God is
more than sufficient to strengthen and bless his people.
Psalm 30 looks to the earthly temple (see title) and contains similar ideas to
Psalm 28. David commits to exalting (ie. raising up in praise and honour) God
for rescuing him from death at the hands of his enemies (30v1-3). He then calls
the “saints” (lit. sanctified or holy ones) to praise God’s “holy name,” which
is to praise him for how set-apart he is in his majesty and purity. In
particular, he has in mind God’s kindness which outweighs his momentary anger
with a lifetime of favour. This could suggest David’s deliverance came after
punishment for sin, but may just be a general reflection on God’s character
(see Ex 34v6-7). It reminds us that the weeping we may have today, may turn to
joy tomorrow – and certainly when we enter our everlasting tomorrow.
David goes on to recount God’s deliverance. He had been secure, and under God’s
favour his “mountain” (perhaps life, kingdom, or the city on Mount Zion) had
stood firm. But he then experienced God hiding his face, which expresses the
sense of God not looking in favour on David. That brought dismay at what might come
at the hands of David’s enemies, just as a change in fortune brings dismay to
us. But David responded as we should, calling for mercy, stressing God would
not gain in David’s death as David would not then be able to proclaim God’s
faithfulness – no doubt to the assembled Israelites as in other psalms. So God
turned David’s wailing into dancing and mourning to joy. And David will give
God thanks forever.
As a psalm for the dedication of the temple (as the title), this psalm extols
God’s mercy, favour and faithfulness to Israel’s king, and so urges on the
people a sincerity to the praise, joy, thanksgiving, and perhaps even
“dancing,” that should celebrate God’s character and deeds, and mark the
temple’s ministry (1 Chr 25). It could therefore be said in a way that recounts
our salvation and moves us to song when we gather as God’s temple.
Praying it home:
Praise God for his majesty, might
and favour. Pray that you would praise him with joy and thanksgiving from the
heart.
Thinking
further:
None today.
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(201) July 20: Psalm 31-33 &
Acts 21:15-40
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the good things
God is ready to give his people.
To ponder:
Psalm
31 is another call for deliverance that relies on God’s righteous commitment to
do what is right for those who have taken refuge in him (31v1). The language of
God as “rock” and “fortress” acting for the sake of his “name” and so
reputation is now familiar (31v2-5). David needs quick rescue as it seems his
enemies have laid some kind of trap for him (31v2, 4). And so with the words
Jesus would use at his death, David “commits” his “spirit” into God’s hands to
“redeem” and so free him from his predicament. Again, affirming his hatred of
the idolatrous and his trust in God, David reflects on God’s past faithfulness
(31v6-8) and, in the light of it, appeals for his mercy. His strength has
failed not because of sickness, but because of the slander and conspiracy of
enemies that has even caused his friends to withdraw from him (31v9-13). But in
faith he prays that his enemies would be put to shame and not him, with their
“lying lips” silenced by death (31v14-18). As before, this would be for God’s
face to “shine” on David in the sense of him having God’s attention and so
benefit from the glory of his nature. He then declares the greatness of God’s
goodness, seen to be bestowed on those who seek refuge in him, and praises him
for bestowing his love in rescuing David when besieged (31v19-22). So David urges the “saints” to love and hope in God,
for he “preserves the faithful” and pays back the “proud” (31v23-24). Once more
the psalm can be seen as a shadow outline of Christ’s later experience, whilst
providing a frame for prayers we might pray. Above all, it reminds us that our
trust and hope in God to provide refuge against death itself is well placed, as
he is faithful, good and loving.
Psalm 32 reminds us what is
necessary to be saved from death. It declares the blessed happiness of those
who are forgiven, which is to have their sins “covered” and not counted against
them. It’s a profoundly reassuring affirmation of the absolute nature of God’s
forgiveness. However, those who receive it are those who have been honest with
God about their sin - in whom there is therefore “no deceit.” (32v1-2). David
recounts his own experience of this forgiveness. Whilst not confessing his sin,
he seemed to acknowledge some physical affliction – or at least the sort of
weakness that accompanies despair (31v3-4). But when he acknowledged and so
admitted his sin to God with confession, God forgave his guilt. It is not
stated, but the assumption is that his sufferings then lifted.
Because of God’s great love,
forgiveness really is that easy if we are sincere. And so David calls “the
godly” (ie. those who love God) to call on God for this forgiveness whilst they
can, confident that when the “mighty waters” of judgement (see the flood) rise,
they will be protected in God as David is. 32v7 probably suggests his sense
that as king amongst Israelite worshippers, God has surrounded him with songs
of deliverance which they sing.
In promising to “watch over you” (a
plural you) 32v8-10 seems to be a word from God. He says how he will instruct
his people, and his concern is that they “come to him” willingly rather than
needing the force needed to turn the ignorant horse of mule. In context this
probably means that if they trust him and repent quickly when they sin, they
can be sure of his unfailing love. But if not, they may face the woes of the
wicked in punishment as David did - in order to bring them to repentance (32v8-10).
This warning stands for Christians too (1 Cor 11v27-33). In his patience God
may punish those who confess faith but do not turn from sin, in order to bring
them to repentance. Far better, however, to “rejoice in the LORD” (ie. in his
readiness to forgive) as one of the righteous and upright in heart (32v11, Phil
4v4).
Perhaps intentionally, Psalm 33
starts where Psalm 32 ends – rejoicing in the LORD, and with music. He is
praised for his faithfulness in keeping his word, which reflects his righteous
commitment to doing right, and is also seen in his worldwide commitment to
justice (33v4-5). The whole world are therefore called to revere him as
creator, for he “foils the plans of the nations” (presumably when they are
unjust, 33v5) whilst his own plans endure forever (33v6-11). This is why one
should trust in God not man. So “the nation whose God is the LORD” (ie. Israel)
are blessed, for whereas an army, warrior or horse can’t save, God can. Indeed,
from heaven he considers everything everyone does, with his “eyes” on those who
fear him and so hope in his unfailing love. This attentiveness ensures God
often keeps such people from premature death (33v12-19). So the psalmist (not
necessarily David, see title) declares he and those singing will “wait in hope”
for God’s help, rejoicing that they trust him – no doubt because this means he
is for them. They therefore pray for his “unfailing love” to rest upon them, in
the sense of his being ready to act for their good (33v20-22). So this psalm
affirms the benefits God’s people have over all others in the world. Through
the gospel it is nothing less than freedom from death itself that he
guarantees.
Praying it home:
Praise God for his love that stands
ready to help, forgive and save us. Pray that you would remain truly repentant,
and wait in hope for God to act, especially in times of trial.
Thinking
further:
None today.
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(202) July 21: Psalm 34-35 &
Acts 22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the attributes of
God being affirmed.
To ponder:
Psalm
34 praises God for delivering David from Saul through his faked insanity (see
title and 1 Sam 21v12-15). David begins calling the afflicted to exalt God with
him, as he will act for them as he did David (34v1-3, 17-22). Here to “boast”
describes the confidence of having God ready to act for our good (as Rom
5v1-11, where rejoicing can be translated boasting).
David’s experience of God’s
deliverance moves him to affirm that the faces of those who look to God are
“radiant” in the sense that they are lit up with delight at what he does for
them. And this is never darkened by the
“shame” of finding their trust in God misplaced, suggesting they are rejected
by him. Indeed, David was saved from “all” his “fears” and “troubles.” And so
he states that the “angel of God encamps around those who fear him.” Here, the
angel who carried God’s authority and power, and fought for Israel, is like an
army surrounding the believer, ready to deliver him. Such truth was visibly
seen by Elijah’s revelation of the horsemen of Israel (2 Kgs 2v11-12), and
should encourage us that God’s resources are more than sufficient for our need.
In the light of this David calls
people to “taste and see that the LORD is good” in the sense of looking to him
for refuge and tasting his goodness as he ensures they “lack no good thing” and
are stronger even than lions (Ps 34v8-10). Yet, noting it is only those who
“fear the LORD” who will experience this, David invites his hearers to come and
be instructed on what that looks like. Essentially, it is to be “righteous,”
seen in control of one’s tongue, turning from evil to good, and pursuing peace
with others – all for God’s sake. David is adamant that God’s “eyes” are on
such people to hear their cries, whilst opposing those who do evil – presumably
those who act against the righteous. In adding God is close to the
“broken-hearted” he seems to mean that he is ready to save those who are
brought low by their troubles (34v18). Yet David is not denying the righteous
will suffer. He certainly had his fill. Rather, he states they may have “many
troubles” but the LORD in some ultimate sense will deliver them from them “all”
so not one of their bones will be broken. And where he will condemn and punish
the wicked, his “servants” who take refuge in him will not be condemned, but
rather “redeemed” and so freed from death, perhaps implying freedom from
condemnation too.
Jesus exemplifies this truth in the
fact that as the truly righteous one not one of his bones were broken (Jn
19v36). And in him, we are saved from death and condemnation, and ultimately
raised in new bodies. So Peter quoted this psalm as encouragement to persecuted
Christians to respond as the psalm commends, and in the knowledge that even
though they might “suffer” now, they will “inherit a blessing.” This is not
just to be alive to God, but looks also to the resurrection (1 Pet 3v8-22). If
God doesn’t deliver his people from persecution now, he will then.
Psalm 35 unpacks Psalm 34v7. David
calls on God to “fight” against his enemies by having the “angel of the LORD”
pursue them (35v1-6). His prayer is that those who seek his life would be
shamed, turned back as easily as chaff is blown in the wind, and experience
their trap for David actually work against them (35v4-8). This all stems from
David’s sense of injustice. These people sought to harm him without cause
(35v7), charging him with something he didn’t do, yet claiming to have
witnessed it (35v11, 20-21). And they were actually people David had sought to
do good to, praying and fasting for them when they were ill (35v12-14), only to
find them gather together to slander and mock him when he stumbled (35v15-16).
One cannot but think of Judas or of backbiting Christians within the church.
As before, in seeking deliverance,
David prepares himself to praise God amongst the worshippers for answering him.
And what he wants is for God to vindicate him as innocent by stopping these men
from gloating over him (35v22-26). Again, this concern stems from his
particular role as God’s anointed. Such deliverance would show that he has
acted justly as king and remains in God’s favour. And it patterns God’s
vindication of Christ as his true king by raising him from the death his
persecutors subjected him to, and then judging them. David’s call for those who
delight in his vindication to praise God for it, therefore patterns our praise
of God for displaying his righteousness by raising Christ. And this teaches why
his resurrection was so significant: It did not only prove that God was for
Jesus, vindicating his claim and showing he was truly righteous. It also
displayed God’s commitment to what was right in not allowing someone who was so
absolutely righteous and had entrusted himself to God, to remain dead. This is
all deeply reassuring. In Christ, our resurrection will vindicate us before our
despisers. And it is certain because God is faithful to his promise to deliver
all who cry out to him.
Praying it home:
Praise God that he will vindicate
his people before the world by raising them from death. Pray that in the
knowledge of this you would respond to the hostility of others by seeking
peace.
Thinking
further:
None today.
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(203) July 22: Psalm 36-37 &
Acts 23:1-11
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the various
reasons the believer can be comforted as they ponder the wicked.
To ponder:
Psalm
36 outlines the nature of the wicked who God provides refuge from. Contrasting
the righteous in Psalm 34, they have “no fear of God” to their mind’s eye and
so lack wisdom and goodness. Rather their “eyes” are set on their own flattery,
thinking so well of themselves that they don’t see their own sin. And as with
the righteous, their speech as well as their action needs consideration: Their
words are “wicked and deceitful,” and they are so committed to evil that they
plot it whilst lying in bed (36v1-4). If we see such traits in ourselves, we
need to repent.
In contemplating such people,
David’s meditation turns to the excellencies of God, using metaphor after
metaphor to stress the immensity of his love, faithfulness, righteousness and
justice. These things are displayed in his preserving care for men and animals,
and in the refuge he readily provides to all who seek it – whether considered
high or low among men (36v5-9). The “shadow” of God’s “wings” refers to him
being like the bird protecting her chicks (as Jesus, Mat 23v37). And consider
what this means for those who seek him: The plentiful feast may refer to God’s
daily provision in the promised land, the “river of delights” to his refreshing
fountain of life-giving sustenance, and his light, probably his enabling of his
people to understand and live by the light of his word. Although it had
immediate reference, it is the language of Eden that is literally fulfilled in
the new creation (Rev 21v22-22v5). However partial the refuge God may give now
(as 34v19), it will be total then. Even though the wicked may seem to prosper,
our trust in God is well placed.
On the basis of God’s character
then, David prays God would continue to love and act rightly for the upright,
and keep the proud and wicked away from him. His declaration that the evil
already lie fallen is probably a way of affirming how certain their end will
be.
Psalm 37 continues where Psalm 36
ends. It is realistic in accepting the wicked often prosper, commending patient
faith that awaits their judgement and one’s own vindication as righteous. It
therefore opens with a call not to worry about evil men or be envious of them,
because they will soon die (37v1-2). Rather, the upright are urged to do four
things (37v3-9): First, to “trust” God by doing good and taking delight in
knowing him. This is the disposition of faith, and pictures the believer content
to just enjoy life without anxiety over evil or temptation to it (1 Thess
4v11-12). The promise of God giving “the desires of your heart” isn’t
necessarily a promise of receiving whatever is wanted, but is probably
qualified by v3-6. Such desires for the believer are to live a godly life in
all righteousness. Second, they are therefore to entrust their way to God,
knowing he will enable people to see that they are doing what is right and
just. Third, the upright are to “be still,” waiting patiently for justice when
evil people succeed. Fourth, they are to keep from anger against these people,
who plot against them (37v8-15). And they are able to do this by maintaining a
correct perspective: God will one day cut off the wicked, causing their deeds
to bring their own downfall (37v15). Indeed, knowing their day is coming he is
able to “laugh” at them, rather than fret (37v13). By contrast, those who hope
in him will “inherit the land” and enjoy “great peace” (37v9-11).
There was a sense in which, if the
law was administered rightly, the wicked would have got their comeuppance in
Israel, enabling the righteous to thrive. The psalm may also speak of how God
eventually acts providentially against the wicked and for the righteous.
However, the final judgement is also alluded to, when “the meek” will “inherit
the earth” (Matt 5v5).
David can therefore declare that it is
better to be righteous and have little, than wealthy and wicked (37v16-17), as
God knows the deeds of the righteous and so “upholds” them. 37v18-29 refer to
God’s covenant blessings and curses (37v22, see Deut 28v4-6) in which he
promised to give the righteous descendents (and so an enduring inheritance,
37v18, 28) and provision even amidst disaster or famine (37v19, 25). These
promises are not given in the same sense to Christians today, many of whom do
not experience such blessing. But, as with the covenant in general, they do
pattern the eternal realities of the gospel. And so David’s call to turn from
evil to good applies to all (37v27-28), as the LORD loves and so will protect
the just and faithful. How they contrast the wicked is therefore to be
considered (37v30-33). And they are to “wait for the LORD,” knowing they have a
future whereas the wicked will be destroyed (37v34-38). Yet again, this is all
because God delivers those who take refuge in him (37v39-40).
Praying it
home:
Praise God for his loving
commitment to those who love him. Pray that you would maintain a right
perspective about the future, and so not worry over the wicked or be envious of
them.
Thinking
further: The wicked and the righteous
Throughout Job
and the Psalms (and often the prophets too) we have seen that all people can be
split between these two categories. Although having met Christ, we are used to
rightly stating that no-one is truly righteous, we need to understand that
these categories are often used as generalizations, neither referring to people
as entirely wicked or entirely righteous. In the most basic sense, the former
are those who “do not fear God” and so do not love him or want to obey his
word, whereas the latter are those who do. So “the righteous” are not nice
people of whatever religion. They are true believers in the God of Israel who
is now known through Christ. And so Paul, who knew himself to be far from
perfect, could say he and his friends were “holy, righteous and blameless” (1
Thess 2v10) in the sense that their love and obedience of Christ was evident in
being genuinely upright in this general sense.
We should also understand that the
fates of the wicked and righteous within Israel are often stated with respect
to God’s covenant, in which he promised specific curses for wickedness and
blessings for righteousness (Deut 27-30). This is why at times we struggle to
see how certain assumptions we find in Old Testament literature apply to God’s
people today in any immediate sense (as Ps 37v25). God’s covenant with Israel
reflected the pattern of Eden in which wickedness met with hardship and
ultimately death, whereas righteousness would have meant fruitfulness and long
life. So its primary future referent is not people as they live in the world
today, but the eternal death or life that will result from the final judgement.
Having said that, the experience of Eden is also a paradigm for that of wider
humanity in the present; and so we have seen that outside of Israel God did
sometimes judge those who were particularly wicked with disaster (Gen 19) and
enable those who were more righteous to thrive (Job 42v12-17). What is
important is that we are not surprised when he doesn’t do this, but recognise
that it was only in his covenant with Israel that he promised to do so during
this life.
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(204) July 23: Psalm 38-40
& Acts 23:12-35
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read note the
reasons for which God is to be praised.
To ponder:
Psalm 38
is a prayer for salvation from being punished for sin. David’s description of
physical suffering seems literal rather than metaphorical, and he sees it as
stemming from God’s wrath at a particular sin he has committed (38v1-8). And it
has implications: Not only does David need God’s deliverance, but he has found
his friends staying away and so offering no comfort, and his enemies plotting
to use the opportunity to deceive him (38v9-12). David is however unable to
listen or reply to them. Rather, all he can do is wait for God to act, and therefore
answer them by delivering David so they can no longer gloat or plot (38v13-16).
Acknowledging there are many such opponents, David confesses his sin, asking
God not to forsake him, but instead to save him (38v17-22). The psalm reminds
us that when we wander from God and find life starting to unravel, perhaps as
punishment, we can still return with repentance.
Psalm 39 offers a different
perspective to the same (or similar) situation. David is suffering for his sin,
and initially determined to “keep silent” whilst the wicked are in his presence
(39v1), perhaps to ensure that he didn’t complain before them as Job did, and
so dishonour God or lead others to complain too (39v9, as Ps 73v14-15). But in
his silence David felt even more anguish until he had to speak (39v2-3). And
when he did, he asked God for perspective as to the shortness of his life, and
therefore the futility of busying oneself with seeking wealth only to lose it
at death (39v4-6). Perhaps greed had been the temptation that led to David’s sin,
and he wanted to be kept aware of what really matters so that he wouldn’t
repeat his error. Whatever the case, “phantom” picks up the transience to life
and closeness to death that makes our priorities now so important. In the light
of this, David affirms that “now” what he looks for is God’s salvation from his
sins. His “hope” is in God forgiving him and so removing his sufferings
(39v10), and therefore keeping him for being scorned by others (39v8) – perhaps
those who might say he was rejected as God’s king. So David affirms that God
“disciplines men for their sin” and “consumes their wealth” just as moth does
clothes, by keeping their life so brief (39v11, see Matt 6v19). He therefore
prays for God to “look away” in his anger, so that he might at least have some
more joy before he dies. Indeed, by describing himself as an “alien” he
suggests he is like those who could live in Israel but not own land. He is
alive, but not currently able to enjoy that life properly.
Although the psalm is focused upon this
life, it reminds us of the pointlessness of running after wealth, and the
temptation that can bring us to sin and so suffer God’s punishment. Rather,
wisdom is to prepare to meet God, ensuring we look to him to keep us mindful of
what really matters and forgive us our wrongdoing.
Psalm 40 may well be a celebration
of God answering the prayers of the previous two psalms. David “waited
patiently” as we must for our answers. And God heard and answered him, lifting
him from his place of danger to a rock of security (40v2). Here “slimy pit” and
“mud and mire” may also imply a situation of sin. One cannot but think of the
foolishness of building on sand as opposed to the words of Christ (Matt
7v24-27). Having been delivered, David has a new song of praise to sing. And as
he tells what God has done in song he is sure many will come to “see” and
“fear” and so “trust” God too (40v3). David’s praise follows, as he affirms the
blessing enjoyed by those who trust God and do not side with the proud and
idolatrous. He then states that the wonders God has done are just too many to
declare. Again then, we see the importance of praising God to others for what
he has done through Christ, and the benefits of testifying to Christians
whenever he answers prayer.
40v6-8 affirm that God never really
desired the offering of sacrifices, but the devoted offering of oneself in
obedience that they were intended to portray. So David looks to the emphasis of
the new covenant in Christ (Heb 10v5-10). The piercing of the ear refers to how
a servant would dedicate himself out of love to serving his master for life (Ex
21v5-6). The reference to David being written about in “the scroll” may refer
to the law’s description of the righteous king (Deut 17v14-20), but also looks
to its fulfilment in Christ. The point is that having experienced God’s
salvation, David has wholly devoted his life to him – a model of course for
every Christian. And so he will proclaim God’s righteousness, faithfulness and
salvation to the assembly of Israel (40v9-10). Moreover, he prays that what he
has experienced he will continue to experience – always knowing God’s mercy,
love and truth protecting him from the troubles that have resulted from his
sins, and that are causing his heart to “fail” (40v11-12). It’s a reminder that
even when forgiven, the consequences of our sin may continue to hound us.
David therefore asks God to save him
from those seeking to take his life, disgracing them, and causing them to be
“appalled” at the shame they experience at God’s hand (40v13-15). He then prays
that all who “seek” God may know joy and forever exalt or praise him (40v16).
Here “love your salvation” may refer to their delight in God’s saving acts,
which causes people to so praise him. David’s situation is however serious. So
he ends the psalm crying that God quickly help him in his need.
Praying
it home:
Praise God for his
the innumerable wonders he does in salvation and everyday answers to prayer.
Pray that you would more readily proclaim what he has done to Christians and
non-Christians alike.
Thinking
further:
None
today.
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this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(205) July 24: Psalm 41-43
& Acts 24
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read note the
reasons for we can hope in God.
To ponder:
Perhaps
reflecting its dominant theme, this first major section of the psalms finishes
on the note of trust. Those who are concerned for the weak and so righteous are
“blessed” because, as we’ve seen throughout, according to his particular
covenant promises to Israel, the LORD will protect, preserve and deliver
faithful Israelites (even from sickness), so that they can enjoy life in the
land (41v1-3). And David looks for just this. He recounts how he sought God’s
healing when he had sinned - perhaps the situation in previous psalms. During
that time his enemies hoped for his death, with some visiting him and speaking
as if they cared, whilst contemplating how to then slander him (41v4-8).
Indeed, even a “close friend” with whom David shared his table lifted his
“heel” against him (41v9) – perhaps implying a readiness to metaphorically
stamp on David. But consider God. David is confident that he can trust in him
in a way he couldn’t even this close friend. And so he prays God would
mercifully raise him from his sick bed so he can repay these people with right
kingly justice (41v10). Of course, Jesus sees a pattern here of his own
betrayal by Judas (Jn 13v18). Moreover, he was delivered by his resurrection
and will come to execute justice against all who oppose him. But in him, we are
reminded that whereas friends will fail and even harm us, God will always
remain faithful.
For this reason, David is confident
that despite his own sin, God is “pleased” with him because of his “integrity”
– presumably in confessing his sin and seeking mercy. He is confident of this
because God has not let David’s enemies triumph. David is therefore sure he
will continue to be upheld and even “set” in God’s presence forever – a hint to
David’s recognition that even if he did die from this sickness, he would
nevertheless be with the LORD. It’s all a reassuring reminder that our
confidence in God is not dependent on being sinless, but being upright, in the
sense that in faith we seek to obey him, and repent when we fail to.
41v13 is the refrain that divides
the five sections of the psalms (see 72v19, 89v52, 106v48). As we’ve seen, it
affirms their central purpose of giving God praise, and especially for his
deeds on behalf of Israel. Indeed, he is to be everlastingly praised as will be
the case in glory. “Amen and Amen” underlines the importance of this truth. It
should be our daily desire.
The similarity of refrain in Psalms
42 and 43 and the lack of title in the latter, suggest they may have been one
or intended to be sung together. With constant tears, David is longing for God
to strengthen and refresh him like a deer that longs for water (42v1-3). Yes,
he is able to “pour out” his “soul” in prayer. But his longing is for the
special sense of “meeting” with God as we consider him in times of corporate
praise (Eph 5v18-20), which in David’s day would have taken place at the
tabernacle (42v4). The sense is that David is far from Jerusalem (42v5b), perhaps
at war, and opposed by enemies who mockingly ask “where is your God?” because
God doesn’t seem to be saving him (42v3, 10). As if to rebuke himself, David
asks his soul why it is so downcast, telling himself to “hope” in God as
Saviour, knowing he will praise him at the tabernacle again (42v5). He
therefore determines to remember God from where he is, and although it feels
like he is sinking deeper and deeper under God’s hand, David recalls that the
LORD directs his love to him by day and enables him to sing in prayer by night
(contrast the tears of 42v3). Indeed, he remembers God is “living” and so able
to act. Nevertheless, as is often our experience, this confidence alternates
with despair. So David asks of God as his “rock” of safety, why it seems he has
“forgotten” him, so that he has to mourn and experience agony under the
oppression and mocking of the enemy. Yet he ends, disciplining his soul once
again to hope in God.
Psalm 42 therefore provides
practical wisdom for when we despair. At such times we should remind ourselves
of what we know about God and take hold of our souls to ensure they keep hoping
in him. But we might also seek out the gathered community in worship, which has
its own strengthening and refreshing effect. Wonderfully, through Christ, we do
not have to travel to Jerusalem to do so (Jn 4v21-24).
Psalm 43 begins with a request for
“vindication” – perhaps against the mocking suggestion that God is not with
David (43v1, see 42v10). “The ungodly nation” may be a Canaanite nation or Israel
itself in opposing him as their king (as with Saul or Absalom). Again, David
asks why as his “stronghold” of safety God seems to have “rejected” him (43v2,
parallel to 42v9). His call for “light” may simply refer to God acting to
rescue him from the darkness of his current situation. By paralleling “light,”
“truth” probably entails God acting according to his promise to be for David (2
Sam 7v10-14). If so, David is asking that in faithfulness, God would save him
and bring him back to the “holy mountain” of Jerusalem, where he could again
praise him by the altar (43v3-4), that symbolised God’s presence (only High
Priests could see the ark). For a third time, he therefore disciplines his
downcast soul to hope in God (43v5). Just as Christ experienced such rescue
when God called him to his presence in glory, so our hope is in the same.
Praying
it home:
Praise God for how
he strengthens and refreshes his people as they praise him together. Pray that
you would be able to remember and direct your soul to hope in God when
downcast.
Thinking
further:
None
today.
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this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(206) July 25: Psalm 44-45
& Acts 25
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider how
Psalm 45 should encourage those feeling the confusion of Psalm 44.
To ponder:
Psalm 44
reflects on the mystery of God allowing the righteous to suffer. It begins with
the congregation aware of how God drove out the Canaanite nations and
established their fathers in the land, where they flourished. They acknowledge
the victories were not by the sword, but by God’s arm (ie. power), and his
willingness to look with favour on them (the “light” of his face”) according to
his love for them as his people (44v1-3). 44v4-8 then express the individual
reflections of the psalmist or congregation member. They declare God is their
king through whom the people resist their enemies, and that they do not trust
in their weapons but only in him, boasting of his favour and praising his name
(44v4-8). But now they are confused, as it seems God has “rejected” and
“humbled” them, causing their enemies to plunder them and scatter them amongst
the nations. The note of God selling them for a pittance reflects the sense
that they cannot see any purpose in what has happened, for the LORD hasn’t
gained in any way (44v9-12). Nevertheless, the people are scorned and disgraced
amongst the neighbouring nations, and the psalmist himself taunted - perhaps
that God was not with him. And this “deep darkness” was despite the fact that
the people had not broken God’s covenant or strayed from his ways (44v13-21).
Indeed, it seems they are suffering in some way because of their faithfulness
to God (44v22), possibly engaging in a battle he called them to. So the
psalmist calls God to “awake” and not reject, hide his face from, or forget the
people, but rise up and “redeem” (ie. free) them from their situation because
of his covenant love (44v23-26).
The mention of “scattering” doesn’t
help us with the context of the psalm, as Israelites would have been taken
captive to other lands at various times during their history. But whatever
circumstances are in mind, today the psalm reflects the experience of
Christians when suffering or persecuted. From their knowledge of God’s past
deeds, they know he can deliver them, but wonder why he doesn’t, especially
when his purposes don’t seem to benefit from the situation. Paul therefore
fittingly applies the psalm to the believer’s hardships, but adds that we can
nevertheless be sure that nothing we face can separate us from God’s love,
which will eventually bring us to glory (Rom 8v35-39).
Psalm 45 celebrates the marriage
(see title) of a seemingly perfect king. It may have originally been written in
exaggerated language for one of Israel’s kings, but under inspiration speaks of
more. The psalmist begins affirming the importance of the topic (45v1), and
then praising the king. He is excellent, gracious rather than harsh in speech
and command, blessed, mighty and majestic. And he acts on behalf of truth,
humility and righteousness, and so does what is just (45v2-4). The psalmist
therefore wills that the king subdues his enemies, declaring that his throne
and kingdom of justice will last forever (45v5-6) – a reference to the Davidic
covenant (2 Sam 7v10-14). Moreover, the psalmist affirms that because this king
“loves righteousness” and “hates wickedness” God has shown him as supreme over
others by the joy he has given him (45v7). The context suggests this joy is at
the splendour that surrounds him, and particularly the “bride” at his side
(45v8-9). Most intriguing, however, is that the king is called “God” whilst
being exalted by “God” (45v6-7)! This is astonishing, and looks to the
exaltation of the incarnate Christ because of his righteous obedience (Phil
2v6-11). He is ultimately the groom, and the church his bride (Jn 3v29). What a
king this psalm reminds us we have!
It continues calling the bride to
consider the excellencies of the king and so readily forget and therefore leave
her home in order to honour him as Lord and receive the gifts and favour of the
nations that will follow (45v10-12). She is then pictured in her chamber,
dressed in a glorious gown, before being led to the palace to marry the king,
with her companions rejoicing. The psalmist then tells her how her sons will
surpass the greatness of her fathers in being “princes,” and how the king will
perpetuate her memory forever, bringing her praise from the nations (45v13-17).
For us, this all urges us to unreservedly and joyfully devote ourselves to
Jesus, knowing that no-one could be more worthy of our love, and that, with
him, we will eventually inherit the earth. Indeed, our children may well rule
with us then, and our privileged status as Christ’s bride will mean honour for
all time. But what is thrilling too, is to read that the king is enthralled at
his bride’s beauty (45v11). In pondering our sin, that must look to the beauty
of who we are in Christ, clothed in his righteousness and one day made
perfectly righteous ourselves. The psalm calls us to cherish Christ, but also
declares just how much Christ cherishes us. It is worth much meditation.
Praying
it home:
Praise God for the
excellencies of Christ outlined in Psalm 45. Pray that you would unreservedly
devote yourself to him and know joy in doing so.
Thinking
further:
None
today.
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(207) July 26: Psalm 46-48
& Acts 26
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read note how each
psalm affirms the security of our salvation.
To ponder:
Psalms 46-48
picture God as king of Israel, confirming the king of Psalm 45 as both divine
and human. Psalm 46 begins declaring how God’s people will not fear even the
unravelling of creation because God is ever-present as refuge and help. His
presence is like a river gladdening Jerusalem, where God resides at the tabernacle
(46v1-4). Contrasting the roaring waters of the chaotic world (46v3), the
“river” signifies an Eden-like paradise (see Gen 2v10) of peace in which the
water sustains life. As the New Jerusalem, the church can therefore be
encouraged that because of God’s presence by his Spirit, nothing in all
creation can separate them from God, and when he wraps up the world, he will
establish them in just such an Eden-like paradise (Rom 8v37-39, Rev 21-22).
It is God’s presence that is the key
throughout. And it means that whatever the uproar and coming and going of
nations, with a kingly word of command, God can “melt” the earth and so halt
whatever occurs (consider Christ calming the storm, Mk 4v35-41). So people are
called to witness how God disarms nations and ends wars (46v8-9). This may
refer to events in Israel’s day behind which it was known God was at work. But
it looks forward to judgement, when God will establish an enduring peace. In
the light of both, the world is called to “be still” in order to know the LORD
Almighty, the fortress of Israel, is God, and he will be exalted (ie. thought
and spoken highly of) throughout the world. The stillness then is not some
meditative peace, but the ceasing of turmoil in order to acknowledge God’s
greatness and his impending judgement. The psalm therefore calls people to
repent and give him their allegiance.
Psalm 47 continues the theme that
Israel’s God is king of the whole earth. It calls the nations to rejoice in how
he subdued the Canaanite peoples and gave Israel the land as her inheritance
(47v1-4). Alluding to 2 Samuel 6v14, 47v5-6 picture the ark being taken into Jerusalem
after the defeat of the Canaanites. The idea is that God is establishing his
throne in the city with all the joy and celebration the rule of a perfect king
should warrant. From Jerusalem, he is then pictured reigning over all nations,
with their “nobles” assembling as his people. The description of him as “God of
Abraham” shows they share equal status with Abraham’s descendents and that this
fulfils God’s promise to Abraham (Gen 12v3). Now God reigns throughout the
world from the New Jerusalem of his church, and many who the world esteems give
their allegiance to Christ and so join his people and exalt his name. This is a
missionary psalm.
Psalm 48 brings us to worship,
affirming how God is worthy of praise in his city (Jerusalem) because of his
greatness (48v1). No doubt looking ahead, the city is described as beautiful
and “the joy of the whole earth” as the church has begun to be and will be in the
new creation. But the focus is on God as its “Great King” and protecting
fortress. This protection is proved (48v8) by the description of an event when
an attacking alliance of kings fled in terror on seeing Jerusalem, before being
destroyed (48v4-7). This may refer to 2 Kings 19v35-37, where the Assyrian army
would have included those from many nations. In the light of God granting
Jerusalem such security forever, the psalmist declares how God’s love is
meditated on in the temple, his praise for his righteous acts fills the earth,
and Jerusalem and Judah rejoice (48v9-11). And so the worshipper is told to
examine Zion (the fortress at Jerusalem) and tell the next generation. It seems
a call to pass on how secure the city is. But 47v14 reminds us this is only
because God is forever there as the people’s guide.
Once more,
our security in Christ is the fulfilment. As we look on the church, we too must
tell the next generation the basis for its security in the gospel. And we might
ponder the gates of the New Jerusalem remaining open in the new creation, as
all evil will have been defeated and so there will be no more threat (Rev
22v24-27). Our God will get us there, and he will keep us there.
Thinking
further:
None
today.
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(208) July 27: Psalm 49-51
& Acts 27:1-25
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read note what the
psalmist trusts God can do.
To ponder:
Psalm 49 is a
psalm of wisdom. It begins calling all of whatever station in life to listen
(49v1-4). The psalmist says he should not fear when “evil days come” in which
deceivers who trust and boast in their wealth seek his harm (49v5-6). The
reason is that no-one can ransom another’s life, and so everyone must die
(49v7-10). And whereas the foolish who trust in themselves will perish, leaving
their wealth to others, “the upright will rule over them in the morning”
(49v10-14). The meaning of this is seen in what follows. The psalmist is
confident that whereas no man can redeem and so save another from dying (49v7),
God will redeem his life from the grave and take him to himself (49v15). It’s
an explicit Old Testament reference to the afterlife, in which believers will
reign over a new creation and over those who are excluded (Rev 2v26-27). And it
looks to the cross of Christ through which redemption from death is achieved.
So the wisdom of the psalm is not to be overawed (and one presumes envious) of
the wealthy. If they are “without understanding” they will die like the beasts
(49v20). It is therefore far better to be “upright” and so one who trusts in
God not himself (49v13-14). This perspective enables the Christian to be
generous with what he does have (Matt 6v19-24).
In Psalm 50 God summons both the
earth and the heavens to witness him confronting his people as their judge.
It’s an awesome picture of God, the Mighty One, coming from Zion in resplendent
glory, and surrounded by fire and storm as on Sinai (50v1-4). He then gathers
his “consecrated ones” – ie. those set-apart for him. This refers to all Israel
who were made his through the covenant that was ratified with a sacrifice at
Sinai (50v5, see Ex 24v3-8). And we are reminded that what he is about to say
is “righteous.” 50v6 may mean that the heavens reveal God’s righteousness
because he uses them to give light and mark seasons to the benefit of humanity
(see Gen 1v14-18).
At this point the Lord testifies
against his people, stressing he is there God (50v7). He declares that he
doesn’t need their many sacrifices as he owns and knows ever creature, and
doesn’t need to eat (50v8-13). This clarifies that sacrifices were not
necessary in themselves, but only to highlight the need for atonement and draw
out heartfelt faith. And so, having rebuked rote offerings, God stresses that
what he wants is genuine thanks, obedience when vows are made, and faith that
calls on him in times of trouble. Indeed, he promises that he will deliver his
people in response to such prayers and they will honour him (50v14-15). God
then rebukes the wicked as unfit to recite the laws of his covenant as they
hate his instruction, joining in with sin, and slandering even their family
members (50v16-20). God notes that he has so far kept silent but promises that
he will one day rebuke them. In gracious patience, he therefore warns those who
forget him to consider his words so that they are not torn to pieces, and urges
them to honour him with thank-offerings so that he may show them salvation
(50v21-23) – presumably by rescuing them from their impending punishment
(50v22). For us, the psalm offers a stark warning to those who are religious
rather than repentant, storing up wrath for the day of judgement (Rom 2v5).
The sort of repentance needed is
exemplified by Psalm 51. It is David’s famous confession after his sin with
Bathsheba (see title). He begins, calling on God’s character, pleading with him
to show mercy. In asking for him to “blot out” and “wash away” his transgression,
David's desire is that God would no longer see it as this would warrant his
judgement (51v1-2). He acknowledges his constant awareness of his sin, and that
this is sin against God and seen by God, so proving that God is right to judge.
When we consider our sin, how could we ever question this truth? Indeed, David
sees in himself a sinful disposition stemming from conception (51v3-5). This is
what’s termed original sin – the inclination all humanity are born with as
punishment for Adam’s disobedience (see Eph 2v1-3).
What is striking, is that in this
context David realises his need of what would only be fully experienced through
Christ. First, anticipating God’s later promise of the law being written on the
heart (Jer 31v33), David knows God’s desire is for truth within (51v6), which
presumably includes obedience of it. He therefore prays not only for cleansing
so that in terms of the record of his sins he is seen as “white as snow,” but
also for a renewed heart that will continually and willingly obey (51v7-1). He
therefore anticipates the fulfilment of God’s promise to one day circumcise his
people’s hearts so that they can obey him (Deut 30v1-6). It’s a striking proof
that the believing Israelite could experience something of the new covenant
work of the Holy Spirit (Rom 2v29, Heb 8v10). As king, however, David had
already been given a special dispensation of God’s Spirit. So he continued by
asking that he would not be rejected by God and therefore have the Holy Spirit
taken from him (51v11) – something that cannot happen for the true Christian
(Eph 1v13-14).
In all this, David’s prayer is
ultimately for joy in experiencing God save him from judgement (51v8, 12). And
in response, he commits to teaching transgressors so they turn back too
(51v13-15). Reflecting Psalm 50, he then affirms God doesn’t require sacrifices
per se, but will never despise a broken and humble heart (51v16-17). This is
what sacrifices should reflect. And so David ends praying that God would
prosper Jerusalem as a place of true worship (51v18-19). The psalm is a model
for our repentance, giving us confidence to ask for God’s mercy and renewal. It
also affirms how receiving these things should move us to evangelism as
worship.
Thinking
further:
None
today.
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this post by email, visit bible2014.blogspot.co.uk
and make a comment.