Psalms 103-150

(227) August 15: Psalm 103-104 & Romans 14

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 God expresses his kindness.

To ponder:
Psalm 103 is a thoroughly gospel-centred psalm, praising God for the forgiveness of sins. This praise stems from the heart or “inmost being” and so is sincere. And it praises God’s “holy name,” which denotes his set-apartedness, here in his grace and faithfulness (103v1). The introduction urges the worshipper not to forget the “benefits” of knowing God. And they are many: forgiveness, healing from sickness, salvation from death – for David perhaps at the hands of an enemy, and many “good things” that renew one’s vigour (103v2-5). For David, such acts are to be “crowned” with love and compassion, ie. have his authority to rule affirmed by God’s kindness towards him. For us, they affirm our status as God’s children.
            David now turns to the general believer. His assertion of God acting in righteousness and justice for the oppressed probably refers to his doing what is right and just with respect to his covenant with Israel (103v17-18). So David speaks of how God revealed his ways to Moses on the mountain (103v7-10 compare Ex 34v6-7). The focus is on his patience and grace, based on the fact that there is no end to his love for those who fear him. He therefore wholly removes their sins, and has compassion on them like a father (103v11-13). And he is like this because he knows without it we will just return to dust and be forgotten. But whereas our lives are by nature this transient, his love is “from everlasting to everlasting” for those who “fear him” by keeping his covenant, acting righteously not just for them but their “children’s children.” In other words, he doesn’t forget his commitment to them and their descendents. For Israel and us, this was a commitment to love and so bless the children of believers in a particular way (Ex 20v4-6, Acts 2v39). And it’s contrast with the transience of life hints to God overcoming the inherent mortality of his people too.
            The psalm ends moving from Israel to the universe as God rules from heaven, and his kingdom that is centred in Israel is therefore over all. The angels who obey and serve him, as Israelites are to, are therefore called to praise him; as are all his works throughout creation. Perhaps the sense is that as the believer praises God for his benefits, they join the praise of all things (see Rev 7v9-12).
            Psalm 104 picks up this theme of creation, praising God for making and sustaining it. Here, being “clothed” with splendour and majesty seems to refer to the splendour and majesty of the sun, moon and stars as God’s “garment” (104v1-2). Indeed, showing how utterly he rules the creation, the various parts of the “heavens” (ie. sky) are described as his tent, house, chariot, and messengers (104v2-4). The “waters” of verse 3 are a description of water held in the clouds. Following the order of the days of creation 104v5-9 then move to the earth which God founded as unmoveable and covered with water, which he then moved with a word to settle just as he determined, revealing the land. 104v9 alludes to God’s promise to Noah, and so God’s grace in sustaining this order of things despite human sin. This sustaining grace is then detailed: God provides water for animals to drink (104v10-12), to cause vegetation to grow to benefit livestock and man (104v13-15), and trees as homes for birds. His formation of mountains as homes for animals is also mentioned (104v16-18). The benefit of seasons is then mentioned in passing, and would have been known to be a blessing in terms of agriculture. But day and night are the focus – the former as a time for beasts to get their food from God and the latter for man to work (104v19-23). The point is that God has ordered them for man’s safety. No wonder the psalmist praises God at this point for the wisdom of his works. The things of creation we take for granted have been formed with very specific purpose – to provide for God’s creatures. So we go on to read of how both the earth and sea team with creatures, yet they all look to God for their food, and he satisfies them with good things. They can be terrified when God hides his face too, causing them to experience hardship. Moreover, they die when he takes their breath away and are created when he sends his Spirit (104v24-30). Every creature is therefore dependent on God in every way.
            The “glory of the LORD” the psalmist desires to endure forever must therefore be his wisdom and goodness as displayed in these works – especially his power that causes the earth to tremble and mountains to smoke (104v11-32). Yet the psalmist also desires that God rejoice in all he has done, committing himself to praising and rejoicing in God for his whole life himself (104v31-34). His conclusion that prays his meditation would be pleasing, but that the wicked would vanish (104v33-35) may reflect a desire that this great work of creation be untainted. It certainly links God’s goodness and power with the certainty of his exercising those things in a final judgement. Whatever the case, this glorious psalm urges us to praise God for this goodness, power, and wisdom which are at work every moment throughout the creation. In displaying God’s intimate care for all creatures, it also challenges us with respect to the care of them he has entrusted to us as those in his image (Gen 1v26-28).     

Praying it home:                                                                                   
Praise God for his power, goodness and wisdom displayed throughout the creation – and the many benefits these grant you because you fear him. Pray that you would care as he does for the creation.

Thinking further: Children of believers       
In what way does God act for the children and children’s children of believers? Certainly they have a privileged access to God’s word, enjoy the fellowship of a church family, the benefits of parents who are influenced by God’s wisdom, and share in the good he grants to their household. As God intends believing parents to raise godly offspring, it also seems more likely (but not certain) that by these means he will bring such children to faith (Mal 2v15). This is probably what is implied by his promise that in a general sense his Spirit and word will not depart from his people’s descendants (Is 59v21). Christians differ on this, but 1 Corinthians 7v14 even suggests that in being regarded “holy” and “clean” the children of believers may be forgiven and accepted by God until reaching an age when he holds them accountable for their own response to him. This was the principle behind the Abrahamic covenant that is fulfilled in the gospel. Children were counted as having kept the covenant on account of the parent’s faithfulness, or cut off from it if the parents proved unfaithful (Gen 17v12-14).

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(228) August 16: Psalm 105-106 & Romans 15:1-20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­
As you read consider how God’s commitment to his covenant is displayed.

To ponder:
Psalm 105 begins with the familiar call to thank, praise and rejoice in God, telling of his acts to the nations. Yet it also urges the worshipper to call on his name, look to him and seek his strength. It will provide much about God’s acts to give us confidence in doing this. To “glory in his holy name” seems to be about rejoicing in his glory because of what it means for those who seek him (105v1-4).
            The psalm continues with a second call - to “remember” his wonders, miracles and judgements. These are the “wonderful acts” he has done for Israel, who are described as “descendents of Abraham” because the Abrahamic covenant is the theme (105v5-7). So we are told God remembers the covenant he made with Abraham, Isaac and Jacob, to give them Canaan as their inheritance. It is for a thousand generations in the sense that God would ensure it is fulfilled despite the failings of the people (105v8-11). And so he protected Abraham and his household as they wandered, and particularly when his deception in Egypt made him subject to the Pharoah’s anger (Ps 105v12-15, Gen 20v1-7). God then brought Joseph to Egypt, proving that his “word” comes true. The description of Joseph as ruler over Pharoah’s household and teaching his princes and elders wisdom is a picture of God’s intent for Israel as eventually ruling the nations and teaching them God’s ways (105v16-22, Is 2v1-5). Joseph was God’s means of bringing Israel (that is Jacob and his family) to Egypt, where he made them fruitful (see Gen 1v26-28) but turned the Egyptians against them. Here, God is seen as the orchestrator of all events. God’s miraculous signs in the plagues are then recounted, with stress that they came because Egypt rebelled against his word (ie. to let his people go) – a warning perhaps to Israel (105v26-36). And so God redeemed Israel, providing wealth from the Egyptians, covering them with the cloud at the Red Sea to protect them from the pursuing army, leading them by the pillar of fire at night, and supplying them with quail, bread and water (105v37-41). The reversal of Israel’s fortunes is seen in her being “glad” when leaving Egypt, with the Egyptians being in dread of them. The note that none of the tribes faltered may again be noted as an example to the tribes in the psalmists day. Bracketing this history with verse 8, verse 42 tells us all this was because God “remembered” his promise to Abraham, and so not only brought his people out with rejoicing, but gave them the land that others had toiled for as their inheritance.
            The final note is that this was all so that Israel might keep God’s precepts (105v45) – a note that the people were redeemed in order to be holy and display God’s holiness to the world. The goal of the psalm is therefore not only to move Israelites to praise and call on God, but remind them of this destiny, which has been hinted at throughout (105v21-22, 28, 37). In this, they were to be a scale model of the greater Israel, comprising all with faith in Christ, who would fill and then inherit the earth. So the psalm urges us to the same.
            From the positive of Psalm 105 to the negative of Psalm 106, which recounts how Israel failed to obey God’s precepts. It begins (106v1-5) calling people to thanks and praise, whilst noting that now can adequately do so. The psalmist then affirms the blessedness of those who do right, readying us for contemplating how Israel failed to do so. He then asks God to remember him when saving his people so that he may prosper and rejoice with his the nation (the chosen ones and inheritance). Originally, this was a call for God to bring his people out of exile (106v47), but looks to our final salvation.
            The psalm is essentially a confession of the sins of Israel, asserting that they have acted just as their fathers had (106v6), and so have received in exile only what they deserve. Their fathers’ sin is recounted (106v7-43): Despite the miracles they had witnessed in Egypt, they rebelled by the Red Sea by assuming they would die. Yet God saved them and they came to believe his promises and sing his praise (106v7-12). But it didn’t last. In the desert they tested God by complaining about a lack of food rather than waiting for his wisdom, and so were punished with disease. They grew envious of Moses and Aaron, and earthquake and fire consumed those who rebelled. They forgot God (their Glory) and worshipped the calf, and would have been destroyed but for Moses interceding on their behalf. They showed a lack of faith in God’s promise by grumbling that they wouldn’t be able to take the land, and so he swore that generation would die in the desert. The note about their descendents being scattered amongst the nations refers to Moses’ speech on the edge of the land forty years later (Deut 28v64-68), in anticipation of such sin continuing. And it did. During those forty years Israel committed idolatry with Baal (Num 25), and were punished with plague, which was ended when Phinehas killed one of the perpetrators, displaying faith that was credited as righteousness and brought privilege to his descendents. At Meribah they complained over a lack of water again, and even Moses sinned by honouring himself rather than God with its provision. Even when finally inheriting the land, the people did not obey God by destroying the peoples there, but took on their ways and gods, even sacrificing their children, defiling themselves and desecrating the land. They were therefore repeatedly conquered by their enemies, and continued in sin even though God delivered them many times. 106v44-46 note that these deliverances were for the sake of God’s covenant love. So the psalmist ends praying (no doubt, on the same grounds) that God would do the same, gathering them from the nations to which they are scattered so that they may thank and praise him. 106v48 then ends this section of psalms as with previous sections.
            The point throughout is of God’s gracious commitment to his covenant despite the sinfulness of his people and the wrath they rightly endure. It should give us certain confidence that all his promises will be fulfilled at the return of Christ, despite the evident unfaithfulness of many within the church.
           
Praying it home:                                                                                   
Praise God for his patience and faithfulness. Pray that you would obey him through faith and be a testimony to the nations.

Thinking further:                              
None today.

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(229) August 17: Psalm 107-108 Romans 15:21-33

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 God’s love is expressed.

To ponder:
The previous psalms called God to gather his people from their exile amongst the nations (106v47). Psalm 107 thanks God for his goodness and enduring love in doing so (107v1-3). It speaks of various groups being scattered. First are those who wandered hungry and thirsty in the desert with no “city” to settle in. They cried to the LORD and he delivered them, leading them to a “city.” So they are called to thank God for his unfailing love and deeds in satisfying the hungry and thirsty with good things (107v4-9). The second group are those imprisoned and subject to hard labour. And here, it is acknowledged this was because of the people’s rebellion against God, despising his counsel – presumably the call of the prophets to repent. With none to help they cried to God and he saved them. They are also therefore called to thank him as the previous group, for his love and deeds, but this time because he breaks down the gates and bars of prisons (107v10-16). Some simply became fools and suffered illness because of their sin, unable to eat and almost dying. Yet they too cried to God, and he healed them by his word – as Christ did. So they are to give thanks as the others, but also sacrifice thank-offerings and tell of God’s works with joy (107v17-22). The final group took to the seas as merchants, seeing God’s works in the stormy waves that he spoke into being. But their courage failed and they didn’t know what to do, so they cried to God and he stilled the storm (again, as Jesus), guiding them to their destination. So they too are to give thanks and exalt and praise God amongst the people and elders (107v23-32).
            The point throughout is that whatever predicament we might face, God is sufficient to rescue us. And when he does, he should be thanked, praised and honoured before others. How much this applies to his deliverance of us from sin, death and the devil through Christ.
            107v33-43 display the principles at work: God turned fruitful land dry because of the wickedness of those who lived in it. The past tense may suggest the Canaanites are in mind, but there is an allusion to Sodom too (107v34, Gen 19v23-26). God also turned dry land into watery land, and brought the hungry to settle in a “city” there, being blessed with fruitful harvests, many descendents and large herds. This may refer to Israel inhabiting the land the Canaanites first inhabited. It is then noted that these people decreased in number and were humbled by hardship, with their nobles wandering in a wasteland. This may refer to the exile. The note that God “pours contempt on nobles” is, no doubt, a generalization reflecting his attitude to the proud. As for the needy: We read God lifted them from this affliction and increased their families – a sign of blessing. This may refer to the return from exile (as 107v1-3). The response of the upright to this is joy, in seeing the needy prosper. But the wicked shut their mouths, perhaps in shame, or in seeing they cannot defend themselves for their actions before God. The conclusion is that “the wise” should learn from this (107v43), recognising God’s love is of such immensity that he delivers whoever calls upon him and acts justly with the wicked and the upright. We should therefore ensure we are upright, call on God whenever in need, and rejoice to see him deliver others.
            In starting the next section of the psalms, Psalm 107 may set up a theme as Psalm 108 is a call on God for deliverance. It actually comprises Psalm 57v7-11 and 60v5-12 (see notes there). David begins affirming that he is “steadfast” in his devotion to God, and will praise him among the nations for the heights of his love and faithfulness (108v1-5). His prayer that God be exalted “above the heavens” is essentially that his praise would be infinite, stretching higher than the sky itself. It is partnered with a prayer that his glory, ie. the acknowledgement of his excellence, also be “over all the earth.” So David’s desire is that vertically and horizontally, God would be honoured everywhere. It’s the noblest desire.
            His request, however, is for salvation for those God loves, affirming God’s personal ownership and gift of the promised land, yet also his ownership (in less exalted terms) of the lands of Israel’s enemies (108v6-9). This is why David can be confident of God’s will and ability to act, knowing that man’s help against his enemies is worthless (108v10-13). God is able to do whatever he likes with the nations of men. Of course, God the Father exercised this same sovereignty to give Christ victory over all his enemies so that he would inherit all nations.

Praying it home:                                                                                   
Praise God for his great love that is so ready to hear and deliver. Pray that you would be wise enough to ponder it, rely on it, and thank God for it.

Thinking further:                             
None today.

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(230) August 18: Psalm 109-111 & Romans 16

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 we learn of Christ.

To ponder:
In Psalm 109 David prays for justice against those who deceitfully accuse him, repaying his friendship with evil (109v1-5). The call for God not to remain “silent” is probably for him to speak in judgement, as David asks God to “appoint” an evil man to do to the same to his enemy – accusing him (109v6-7) so that he is found guilty. The enemy’s prayers would no doubt “condemn” him because of their hypocrisy. In what follows David asks much more that seems harsh to us, but should be read as a poetic way of expressing a desire for justice against someone who has opposed God’s anointed king (109v8-15). God does occasionally judge households for serious sin in the sorts of ways David asks (see 1 Sam 2v30-34). His first request is that another take his enemy’s place of leadership. The apostles saw instruction here for how to follow Judas’ betrayal of Jesus (Acts 1v20), once more seeing David’s experience as a pattern for Christ’s. David then prays that his enemy would die, leaving his children fatherless and his wife a widow. He even asks that those children would be homeless beggars because his enemy’s assets are seized or plundered. He goes on to pray that no-one would show kindness to him or his children, that he would have no descendents beyond the next generation, and that his parents’ memory would be cut off by God in remembering their sin. The reason for such serious punishment is that the man in question never acted kindly and oppressed the needy, even to death. He also loved to curse, which David prays would come back on him – covering him (109v16-20). By contrast, David prays God’s loving deliverance for himself, noting how his heart hurts and how thin he is from fasting (109v21-25). Moreover, he wants his accusers to know it is God who has delivered him, so they will be disgraced at their actions (109v26-29). He ends committing himself to praising God in the assembly of the people because he stands at the right hand of the needy – ie. is ready to act to save them (109v30-31).
            Christ was delivered in his resurrection to the shame of those who opposed and crucified him; and at our resurrection, our opponents will be disgraced. However, on Christ’s model any right prayer for justice against such people should be tempered also with prayer that God would bless them by bringing them to repentance.
            Jesus himself taught from Psalm 110 that he was greater than David and any Davidic descendent, as David spoke of the one in whom God’s promise to him would be fulfilled as his “Lord” (110v1, Matt 22v41-46). In the psalm God grants this king a seat at his right hand, so sharing his authority and power, superior to all men and angels (Heb 1v13). Moreover, God himself promises to make all his enemies his footstool, which is to give him victory and place them under his rule, centred upon Zion (110v1-2). This is a picture of the enthronement of Christ at his ascension (Heb 1v3). 110v3 pictures troops willingly giving him their allegiance, and themselves somehow awesomely dressed in holy majesty – just as, since Christ’s enthronement, Christians fight with him against the devil and all evil, whilst sharing in his glory. But the king David speaks of is a priest too, like Melchizedek, who ruled in Jerusalem, was honoured by Abraham himself, was not of the levitical line, and mysteriously had no birth or death recorded (Gen 14v18-20, Heb 4v14-7v28). This fulfils God’s promise of a Davidic king to rule both his temple and kingdom (1 Chr 17v14), not only bringing people to obey God, but ensuring full atonement from sin so that the kingdom they comprise is never lost as Israel’s was. Here, being at God’s right hand enables Christ to speak in his people’s defence.
            The psalm ends with God and this Messianic king defeating the enemies as promised in verse 1. It is a picture of the day of judgement and wrath in which kings, nations and rulers will be crushed, and Christ will be refreshed and strengthened to complete this work (110v5-7, Rev 19v11-21). The psalm should reassure us of Christ’s sufficiency to fulfil God’s promises and his final victory over all evil.
            Psalm 111 is an acrostic, where each stanza begins with a different letter of the Hebrew alphabet, stressing a single theme. The psalmist commits to extolling (or praising) God in the worshipping assembly for his works and righteousness that are pondered by all who delight in them, and that he has caused to be remembered – now in scripture (111v1-4). Israel’s history is then recounted in reverse: So God’s grace and compassion are seen in providing food for those who fear him, and remembering his covenant promises (presumably to bless such people). His power, and his faithfulness and justice (presumably with respect to his covenant commitments) is seen in his giving Israel their land and his trustworthy precepts (laws) to obey in faithfulness and uprightness. And above all, his awesome holiness is seen in redeeming the people from Egypt and entering into the covenant with them (111v5-9). In each section, the words “for ever” show that God’s faithfulness to this covenant is the dominant theme that is displayed throughout Israel’s history. And in the light of it, wisdom is to fear God and obey his precepts, so benefiting from his covenant commitments (111v10). We are urged then to remember these things too, but noting God’s covenant faithfulness is ultimately displayed by sending Christ to redeem us from sin, write his law on our hearts and watch over our needs. True wisdom is to revere and obey him (Matt 7v24-27).

Praying it home:                                                                                   
Praise God that Christ is sufficient to fulfil all his promises and judge all evil. Pray that you would be wise in always revering and obeying him.

Thinking further:                             
None today.

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(231) August 19: Psalm 112-115 & 1 Corinthians 1

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 blessings that flow from trusting God.

To ponder:
Psalm 112 is an acrostic like Psalm 111, and continues where it left off, outlining the blessings received by the one who fears the LORD and so delights in his commands (112v1). They are described throughout as “righteous” and therefore gracious, compassionate, upright, generous and just (112v4-5). These are qualities supremely displayed in Christ and to be emulated by us as his people. We need to be reminded, however, that the blessings in this psalm reflect God’s particular covenant promises to Israel as a paradigm of the kingdom to come. So the children of such people will be mighty – ie. significant, and their family rich (112v2-3). However, being part of this world order, they won’t be exempt from trouble. But in darkness, light will dawn for them, as God will come to their aid (112v4-5). So they will never be shaken, which seems to mean they will never be overly anxious about possible bad news, but able to maintain a steadfast heart in the face of life’s potential difficulties because they trust the LORD (112v6-8).
            Could we say the same? Paul applies 112v9 to God supplying the Christian so he can in turn give to the needy (2 Cor 9v9). This reflects the context in this psalm. It is because the righteous trust God to provide for them (112v3) that they can be so generous to others. The theme throughout is that like God (111v3) the “righteousness” of those who fear the LORD will “endure forever.” This may refer to their acts having an ongoing impact, but the stress is probably on them always being remembered before God (112v6). This means that for God to lift up their “horn” (112v9), is for him to cause them to be honoured in their lifetime and in memory. But it also looks to their being raised and honoured in glory for all time. By contrast, the wicked man will gnash his teeth in annoyance as he looks on at their exaltation, and his longings will come to nothing (112v10). Jesus uses this language to describe the torment of those in hell as they see the righteous enjoying the kingdom (Lk 13v28). The psalm therefore commends the fear of the LORD in the strongest terms.
            Psalm 113 calls people to praise God forever and everywhere (113v1-3). In the Hebrew mind greatness is often equated with being raised up to a height (see Is 6v1). God is therefore exalted above all nations in the sense that they witness his glory (ie. the display of his excellence) above the heavens (skies) as they look up at the universe. And he is so high and great that he has to stoop down from his throne to look at the heavens let alone the earth (113v4-6). None are therefore like him. Yet his greatness is also seen in the fact that, although so high and exalted, he does look down, and cares for the needy – indeed, he comes down in Christ for them (113v7-9). Their being seated with princes was seen when Nehemiah shared his table with the poor, and the barren woman having children, when God answered Hannah’s prayer. These are not always givens in this life, but reflect God’s readiness to act for those who look to him. However, all such people will one day be seated with Christ and freed from all physical infirmity. We rarely consider how astonishing it is that the Creator of our infinite universe would be so intimately concerned with the needy. God is truly worthy of all praise.
            Psalm 114 briefly recounts how God redeemed his people from Egypt, making Judah (where Jerusalem was located) the place of his sanctuary (the temple), and wider Israel the place of his rule (dominion). The creation itself is pictured as trembling at his presence – the Red Sea and Jordan fleeing as the water parted to let the people through, and the Sinai mountains skipping with earthquake when the people received the law. The point is that although God’s presence is good, as when he gave Israel water from the rock, it is also to be feared (114v7-8). These truths must also be held in balance in terms of God’s presence in Jesus and by his Spirit.
            Psalm 115 prays that God not Israel would be glorified, and for his love and faithfulness. He is then contrasted with the false gods of the nations. Assuming Israel must worship a visible idol, they ask where he is, and the answer is that he is in heaven – and sovereign, doing whatever he pleases. By contrast, their idols are made with body parts that cannot do anything. And those who make or trust them, will become like them in becoming lifeless too (115v1-8). So Israel are urged to trust in the LORD (not idols) as their help and shield, in the knowledge that according to his promise, as Maker, he will bless all those who fear him with “increase.” In the light of previous psalms and the immediate context, this “increase” probably refers to riches, descendents and health, moving the people to fulfil their particular calling in being given the earth – that of praising God (115v9-16) for his love and faithfulness (as verse 1). The psalm therefore contrasts those who trust in false gods and so will die, and those who trust in the LORD and will therefore be blessed and praise him for ever. In our pluralistic culture this reminds us of the futility and danger within other religions.
           
Praying it home:                                                                                   
Praise God for being willing to act for the needy despite his awesome majesty. Pray that you would seek his glory and not your own.

Thinking further:                             
None today.

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(232) August 20: Psalm 116-118 & 1 Corinthians 2

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 it is that God is to be praised for.

To ponder:
In Psalm 116 we see love of God flowing from his deliverance of us. So because the LORD answered the psalmist’s prayer for mercy, he will call on him always (116v1-2). He was overcome by anguish, being close to death, and so called on the name of the LORD for salvation (116v3-4). And because God saved him, the psalmist can declare that he is gracious, righteous and compassionate, and that he protects the simple-hearted (ie. those who are straightforward in their trust in him) – (116v5-6). Moreover, he can tell his soul to be at rest, as God has been good and so rescued him from death to “walk before him.” This phrase describes an intimate friendship with God in which one lives in his presence, before his sight, and to bring him honour (116v7-11). The psalmist’s declaration in his dismay that “all men are liars” may be a confession that he began to doubt people’s testimony to the faithfulness of God. Alternatively, as the context is his belief, it may actually be an expression of faith, refusing to accept the fact that everyone was telling him he was going to die. The rest of the psalm is devoted to how the psalmist can repay God for his goodness. The answer is to take in his hands the “cup” (celebratory gift) of salvation, and so receive all God gives by calling on him; and in the temple, to fulfil his vows to serve God for delivering him from the chains of death, and sacrifice a thank offering to him (116v12-19). It’s a reminder we need to ensure we have received and drunk of God’s salvation, before responding by serving him in the church, and offering of our bodies as living sacrifices (Rom 12v1-9).
            Though short, Psalm 117 looks to the fulfilment of God’s promise regarding Israel’s monarchy (Gen 49v10) in calling all nations to praise him for his enduring love and faithfulness. In essence then, it is the call of the gospel, affirming the right of the Christian to call those of other peoples and religions to Christ.
            Psalm 118 describes the fulfilment of Psalm 117 as the Davidic king is pictured victorious over the nations. It calls Israel, the priesthood and all who fear God to thank him for his enduring goodness and love (118v1-4). By including the latter category it therefore widens the assembly of worshippers from Israel to those who honour God from the nations. The psalmist (presumably one of Israel’s kings) then describes how God delivered him from the nations who were attacking him. And so he no longer fears what man can do as God is with him. He can therefore declare it is better to trust God than man or even princes (118v5-14). He goes on to speak of the joy in victory resounding in the tents of the righteous (presumably his army) because of what God’s “right hand” (ie. arm of power) had done. The psalmist had been disciplined by experiencing a degree of hardship, but not been given over to death. And so he commits to proclaiming the victory God had given him (118v15-18). He therefore calls for the “gates of righteousness” (in context probably the temple) to be opened so that he can give thanks. And here he declares the stone the builders rejected has become the capstone – the most important stone that holds the building together (118v19-24). His point is that he, the one who was rejected, by God’s “marvellous” doing, has become in victory the very one who should be honoured – paving the way for Christ to refer this principle so appropriately to himself (Matt 21v42). And so he prays for God’s continuing salvation and success on him and the people, before being pictured in the temple declaring God’s blessing on all who come and join him in the name of the LORD – to thank him for the victory (118v25-26). He declares how the LORD (YAHWEH) is the true God and has caused the light of his glory to shine on Israel in this great and good act. Again, he then calls worshippers to join in the festal procession up to the altar (symbolising God’s presence) with “boughs in hand.” This suggests the psalm may have been used at a key feast day, or perhaps when days of celebration for victories were announced (see also, 118v24). The waving of branches was a means of celebration like the waving of flags. The psalm ends with the psalmist affirming God is his God and so he will thank and praise him. He also calls the worshipper to do so just as in verse 1.
            We can now see how fitting it was for the Jews to wave their branches and declare “blessed is he who comes in the name of the Lord” when Jesus entered Jerusalem as we celebrate on Palm Sunday. It seems they had to some extent grasped that Jesus was the long awaited Davidic king. But what they hadn’t grasped, was that he wasn’t coming having already conquered, but in order to do so at the cross. Moreover, at this time he wasn’t coming to thank God for victory at the temple, but to cast out those who were defiling it. Indeed, once there, it was not those who considered themselves righteous, but the blind and lame who came and joined him, received his blessing in healing. And it was children who expressed praise (Matt 21v8-16). Of course, Jesus’ ultimate celebration of the victory God gave him would have been in the heavenly temple after his ascension. And from there he declares God’s blessing on all who come in God’s name, to join him in everlasting praise and thanksgiving.
           
Praying it home:                                                                                   
Praise God for the great victory he has won for you through Christ. Pray that you would respond as the psalmist in Psalm 116.

Thinking further:                             
None today.

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(233) August 21: Psalm 119:1-48 & 1 Corinthians 3

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 different attitudes to God’s word.

To ponder:
Psalm 119 is the longest psalm and another acrostic comprising twenty two sections of eight verses, where each verse of each section begins with a letter of the Hebrew alphabet. It celebrates God’s “word” and “law,” which in the psalm includes God’s commands and the promises that accompany them. These must be his covenant promises to bless the righteous and curse the wicked (Deut 28-30), but if the psalmists is a king, may include God’s promise to David (2 Sam 7v10-16). As these elements are worked out and applied in the rest of the Old Testament, there is also a sense in which the psalm looks to the entirety of God’s word. And it clearly affirms that a true relationship with God, and so true spirituality, is word-centered. In doing so, it prepares the way for the Christ scripture looks to, who is the Word made flesh, and who the believer is to delight in, trust, obey etc, just as the psalmist does God’s law.
            The psalm begins, as Psalm 1, affirming the blessedness and so joy those who walk according to God’s law experience. Again, “blamelessness” refers to general uprightness not perfection. With enemies in mind (119v23), the psalmist (possibly David) longs to be obedient so that he would not be put to shame, committing himself to praising God and learning his decrees with the prayer that he wouldn’t be totally forsaken (119v1-8). It seems he is young, and affirms his way can be kept pure only be living by God’s word. And in order to do this, he seeks God wholeheartedly. In context this entails absorbing, meditating on and delighting in his word, but also praying that God would teach him and keep him from straying from his commands. This focus on prayer throughout mustn’t be forgotten if we desire to please God. The psalmist sees God’s word as a great treasure, and commits to praising God for it and not neglecting it (119v9-16). In this section then, we see both the attitude we should have to God’s word and the way to obeying it.
           The psalmist goes on to pray God would be good to him so that he can live and so obey. Indeed, by describing himself as “a stranger on earth” he sees his home as in heaven. He is therefore living for the LORD and is “consumed” with longing for God’s laws “at all times.” As citizens of heaven, are we so devoted to Christ and his will? In praying that he would live, the psalmist prays for God to rebuke the arrogant by removing the scorn of the rulers who together slander him. By calling God’s statutes his “counsellors” he contrasts these rulers with God’s law as a trustworthy source of wisdom (119v17-24). He prays that God would “preserve his life” according to his word and in response to his recounting his ways (presumably his own obedience). This is probably therefore an appeal for God to act according to his promises to Israel or to David, both of which depended on the individual’s righteousness. The psalmist can therefore pray not to be put to shame because he keeps God’s statutes. His prayer to “understand” God’s precepts in order to meditate on God’s wonders implies that God’s action in Israel (and perhaps the world) cannot be grasped without grasping his moral will, as his actions ultimately stem from his attributes the law reflects, and the principles of justice it elicits. So his request that his weary sorrow be strengthened according to God’s word may be a prayer for a renewed perspective as to what God is doing. We also see God’s law as a means of his grace, in keeping people from deceit and so sin; and as a response to that grace, as the psalmist commits to obedience because God has set him “free” – probably from sin. This commitment to “chose” and “hold fast to” and “run in the path of” God’s commands, describes the decision, determination and delight of the godly life (119v25-32).
            What follows is further prayer for God to teach the psalmist his law for four reasons: because he delights in it, so that he can obey it to the end, to keep his focus from selfish and worthless things, and in order to preserve his life. The latter refers to the psalmist being saved from those who taunt him (119v41-42), and is in God’s “righteousness” because it reflects his doing right by his promises. We will always we drawn back to the things of the world that will ultimately result in our destruction, unless we seek God’s word in the way outlined (119v33-40). The psalmist prays for the salvation he seeks on the basis of God’s unfailing love. In asking God not to “snatch the word of truth from his mouth” he seems to mean his response to his enemy that God will act according to his word and so the principles of his law (119v42-43, 46). It is this that the psalmist hopes in when hoping for his deliverance. Because he commits to obeying God’s laws, and because he delights in and loves them, he is therefore confident he will experience freedom. He even commits to revering God’s commands (119v45-48). It is striking that because God’s word is an extension of his being, the language of love and reverence that would be idolatrous referred to anything else, is rightly referred to his word. This is how highly we should regard it. And, as we do, seen supremely in our attitude to Christ and his teaching, we will have an answer for the devil as he taunts us, and we will be confident that our life will be preserved everlastingly. 
           
Praying it home:       
Praise God for the wonder of his word. Pray that you would so love and revere him that you would love and revere his word.

Thinking further:                             
None today.

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(234) August 22: Psalm 119:49-104 & 1 Corinthians 4

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 causes the psalmist to delight in God’s word.

To ponder:
Psalm 119 continues calling on God to remember his promise to act for those who obey his law. It is in this that the psalmist has hoped and finds comfort in his suffering. And so he declares that although mocked, he hasn’t turned from God’s laws, which he even sings of, remembering God’s name. Moreover, he is angered by the wicked (119v49-56). 119v57-64 then details his faith, which is a model for our own: It is to have God as our “portion,” ie. the one we desire and treasure like a portion of the promised land. It is to seek (ie. know, love, trust and honour) him wholeheartedly, be speedy to obey, and a friend to others who fear him. It is to be so taken up with his will, that we keep it when oppressed (119v61, 69), and even wake in the night to give God thanks for it. And so the psalmist asks that on the basis of God’s worldwide love and goodness, he would give him his great desire by teaching him his decrees, and with it knowledge and good judgement. He confesses that before his affliction he went astray, but now delights in God’s law that he considers more precious than the greatest treasure (119v64-72). He also concludes that God afflicted him in faithfulness, probably as discipline to bring him to obedience. And he knows God can grant him understanding of his commands, because God made him. Moreover, he prays that by granting it, those who fear God would rejoice when they see his hope in God’s word (perhaps expressed in his rule), and turn to him (no doubt with allegiance). On the basis of his delight in God’s law, he therefore asks God to show him compassion, and make him blameless so that he is not shamed. By contrast, he also prays that his arrogant opponents would be shamed for wronging him (119v73-80).
            This whole section displays the delight the believer has in God, his ways and in pleasing him with obedience. We see this supremely in Jesus who came into the world to do the will of his Father (Jn 4v34). It should cause us to beg God to teach us his ways too.
            119v81-87 express the psalmist’s longing for salvation, asking when God will punish his persecutors. In his afflictions, he is like a leather wineskin which is being ruined by being hung in smoke. In our afflictions, we can be tempted to sin in resentment or anger at God for putting us through them. By contrast, the psalmist determines not to forget God’s decrees and prays for God to preserve his life so that he might continue to obey them. He goes on to liken God’s word of law and promise to his word of creation (119v89-96). It stands firm and endures just as the heavens and the earth do, and so God’s faithfulness continues, and his commands are boundless in the sense that they do not pass away. Moreover, just as all creation serves God, so his laws continue to demand obedience. It’s a reminder that although we are under the new covenant, the principles behind God’s law and promises remain binding, even though how exactly they apply to our context as those in Christ may differ (see Matt 5v17-20).
            At this point the psalmist can say that if he hadn’t delighted in God’s law he would have perished in his affliction. So God’s precepts had actually preserved his life (119v92-93). As he still longs for deliverance, he probably means that obeying God’s law kept him from responding to his circumstances in a way that was foolish and might have increased his suffering. This would be why he goes on to declare God’s commands made him wiser than his enemies – as well as teachers and elders (119v98-100). It is for this reason that the psalmist declares how much he loves God’s law that he meditates on all day, and how sweet it is to taste. And it is for this reason that he keeps himself from evil in order to obey it (119v101-104).
            As the psalmist was probably one of Israel’s kings, the understanding the law gives him is not just about personal morality, but also about how to rule his kingdom. Whenever we are tempted to consider God’s commands harsh or restraining, we would do well to remember that they are not only good but wise, keeping us at a personal level from foolish mistakes that would harm us or others, but at a wider level too, providing principles that can only enable our families, workplaces, communities and societies to flourish. As Jesus, the incarnate wisdom of God said, the truth of his teaching sets those who hold to it free (Jn 8v32).
           
Praying it home:       
Praise God for the goodness and wisdom of his word. Pray that you delight in it as the psalmist did.

Thinking further:                             
None today.

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(235) August 23: Psalm 119:105-176 & 1 Corinthians 5

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 the psalmist’s longing is expressed.

To ponder:
Psalm 119v105-112 repeats many previous themes, famously beginning with the declaration of how God’s word is “a lamp” to the psalmist’s feet, directing his paths so that he doesn’t stumble. He adds that he has actually taken an oath to obey God’s laws, perhaps like the commitment the Christian makes when they repent and are baptised. Whereas he earlier said that the LORD was his portion, here God’s statutes are his “heritage” – a similar idea. Like a valuable inheritance, they are what he rejoices to have. And he hates those who are double-minded, not displaying this absolute devotion to God and his word (119v113). In declaring God is his refuge because he has hoped in God’s word (119v114), the psalmist may be referring to hoping in God’s promise to grant life to the righteous (119v116), or to his placing his hope in the law itself, that by obeying it through faith, he would experience God’s protection (119v121). Of course the latter leads to the former and we should note that neither mean the psalmist is trusting in himself in a legalistic or meritorious way. Rather, he is trusting in God’s covenant commitment to those who truly love him (119v132). He therefore prays that God would sustain him according to his promise, which is to both uphold and deliver him. He adds that knowing the wicked will be discarded, his flesh trembles in fear of God and he stands in awe of his laws (119v115-120). Despite our confidence in God’s salvation, it is still fitting to tremble in the knowledge of how holy he actually is.
            A new thought in what follows is the psalmist’s prayer for discernment so that he might understand God’s statutes (119v125), no doubt seeing exactly how to act in each situation. In our day of moral relativism and complex ethics, how much this needs to be our prayer. We also see him call on God to act because his law is being broken (119v126). It is a prayer that God would do what is just, and purify his kingdom. The psalmist’s longing for God’s commands is then expressed (119v131) in terms similar to Jesus’ description of hungering and thirsting for righteousness (Matt 5v6). Our psalmist desires obedience to the honour of God above all things. And because of this he weeps to see his law disobeyed (119v136). We should not allow ourselves to become cold to such compromise within the church.
            In words reminiscent of Psalm 19, the psalmist continues affirming how righteous and trustworthy God’s law is (119v137-138). And his prayer for salvation seems to intensify. He cannot sleep for meditating on God’s covenant promises which are his only hope for deliverance, and wakes before dawn to cry for help on that basis (119v147-149). On the basis of his obedience, his refusal to forget God’s commands even when persecuted, and his hatred of those who do evil, he therefore asks God to see his suffering and preserve his life (119v145-168). He adds in the midst of his turmoil that he praises God “seven times a day” (ie. constantly) for his righteous laws, and can even state that those who love God’s law have “great peace” and “nothing can make them stumble” (119v165). In our deepest suffering too, we can find joy because we know God and have his word to guide us, and we can know peace because we will not therefore fall from him, and so have a certain deliverance to look forward to at Christ’s return.
            The psalm concludes (119v169-176) reiterating the psalmist’s desire that God hear his prayer and so give him understanding of his circumstances and how to respond to them, and of course deliver him according to his covenant promise and because he has chosen God’s precepts. He also affirms his desire to live to praise God for teaching him and for the righteousness of his commands. The final prayer, however, is that God “seek” the psalmist as his “servant” even though he has actually “strayed like a lost sheep” (see 119v67). This great work therefore ends on a note of confession. As such, it is revealed as a great prayer for God’s grace on the basis of his covenant commitment to those who love and obey him. It is therefore a prayer the Christian can pray too. Christ stated that those who truly love him will obey him (Jn 14v15, 21, 23-24), and to them, he promised his Spirit to teach them and enable them to bear fruit (Jn 14v26, 15v5), and his peace in the knowledge that they will one day join him in glory (Jn 14v27, 17v24). Indeed, he promised that by this Spirit he and his Father would make their home in the Christian (Jn 14v23). This inner work and presence of God patterns God’s act of teaching and drawing close to the psalmist, but Jesus implies ours is an even deeper, clearer and so better experience accompanying a new covenant work of the Holy Spirit (Jn 7v38-39).
           
Praying it home:       
Praise God for the gift of his Holy Spirit who teaches, assures, sustains and raises us. Pray that in the knowledge of this, you would know joy and peace even amidst suffering.

Thinking further:                             
None today.

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(236) August 24: Psalm 120-123 & 1 Corinthians 6

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 is being asked for in each psalm.

To ponder:
The psalms “of ascents” span 120-134. They probably refer to the Jew ascending to the temple for a festival in Jerusalem (see 122v1-5); but some think they focus on the return from exile (see 120v5). There is a sense in which they can apply to both, for to return to the city from exile was to return to take one’s place in the worship of God at the rebuilt temple. They therefore look to the new believer coming to worship God through Christ in the church, and our eventual ascent to God’s presence in heaven.
            Psalm 120 begins far from Jerusalem: “Meshech” and “Kedar” (120v5) are far apart, and so denote the psalmist living away from Israel in the Gentile world. There he despairs in having lived so long amongst those who hate peace. Whereas this is the psalmist’s desire, they want war – perhaps with him, or with others, but in a way that will no doubt impact him (120v5-7). This is the tension of living in the world, where we are sometimes unable to restrain the evil decisions of others. The psalmist’s example at such times is to call on God for salvation from such people – he describes as deceitful, knowing God will ultimately punish them in this life or the next (120v104). This is therefore a psalm for the persecuted Christian.
            Psalm 121 develops this calling on God. He is one’s only help. And he is able to help as he made all things (121v1-2). In looking to the hills, the psalmist may be looking for God to be coming from heaven or Mount Zion to his rescue, just as Christ came from heaven to earth. Alternatively, he may be pondering fleeing to the safety of the hills, or longing to find his way to Mount Zion. His confidence, however, is that God will not sleep, but keep watch over him and all Israel – providing relief and protection as the shade does from the harmful rays of the sun, and from the light of the moon that might reveal one’s whereabouts to robbers (121v3-6). In context, the promise that the LORD will keep the worshipper from “all harm” forever (121v7-8), does not promise an absence of threat or difficulty, as the sun and moon will rise every day and the psalmist is clearly facing trouble. Rather it promises God’s “help” as the one who watches and cares. And the “evermore” hints that this help is ultimately found in our being freed from this world in death and resurrection. One considers Jesus’ words: “In this world you will have trouble. But take heart! I have overcome the world” (Jn 16v33).
            In being “of David” Psalm 122 may be composed by him, but this title could simply reflect its focus on God’s promise of the everlasting dynasty for David, to be seen in three things: just rule from Jerusalem, the promotion of worship at the temple, and peace for a prosperous Israel (2 Sam 7v10-16). So the psalm reflects the joy of the tribes going to praise God at the tabernacle (later temple) according to the law, in a united Jerusalem, where the thrones of David’s house stand ready for judgement (122v1-5). It therefore celebrates the fulfilment of God’s promise. But here it is only partial. It seems those times of joy have been replaced by times of threat. The psalm therefore prays for peace and security for the city against its enemies (122v6-9). This is for the sake of the people, but also for the “house of the LORD” (the temple), as it would enable worship to continue there without the sort of devastating interruption experienced with the destruction of the temple by Babylon. In this psalm we see the sort of joy we should feel in joining our church family in the praise of Christ as our righteous king, who guarantees everlasting peace. Yet, we are also led in prayer for the church as it is attacked from without and within.
            Psalm 123 joins themes of previous psalms in looking up for help to God as the ultimate king, enthroned in heaven (123v1). It expresses an utter reliance on him for mercy and deliverance, like that of the slave or maid relying on their master or mistress to deal with their harsh treatment by others. It is therefore the reliance of one who serves and obeys God. We might consider the seriousness of ridicule and contempt by arrogant people small compared to the needs of others psalms. But in a sustained sense it can be deeply painful. Indeed, Jesus himself treated it as of the utmost seriousness (Matt 5v22), whilst reminding us that if God doesn’t act as Psalm 123 asks, we can nevertheless rejoice under such persecution, because we stand with the prophets and will be rewarded (Matt 5v11-12).
           
Praying it home:       
Praise God that he watches over our lives and is ready to help if we look to him. Pray these psalms home for persecuted Christians.

Thinking further:                             
None today.

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(237) August 25: Psalm 124-127 & 1 Corinthians 7:1-24

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 benefits of God being on the side of his people.

To ponder:
Psalm 124 is another psalm stressing one’s need of God, acknowledging that if he hadn’t been on Israel’s side when attacked by enemies, they would have been destroyed and swept away. It therefore praises God for not letting his people be metaphorically ripped apart like prey torn by the teeth of the predator; but instead enabling them to escape like the bird from the bird-hunter’s snare. Once again, then, David can declare the people’s help is in “the name of the LORD,” ie. in his authority and character. And because he is the Maker of heaven and earth, there is no limit to the help he might give. This psalm raises obvious questions as we see Christians suffer terribly under persecution today. But it is not a promise that we will always escape such things. Consider how Christ, James and Stephen were all martyred. Rather, it is a celebration for times when God does provide such escape, and as such, celebrates our final rescue from all evil in the gospel.
            Psalm 125 ties trust in God to Jerusalem, as it is because of God’s covenant promises to David, which centre on the city, that he acts for the people. So those of faith are unshakeable and protected like Mount Zion is. The point is that it is the faithfulness of the same God which guarantees both. Obviously Jerusalem did fall to Babylon. But that was because of Israel’s sin, and so down to God fulfilling the warnings of his covenants, not to any inability in him to grant what he promises in this psalm. Indeed, the psalm itself acknowledges that the sceptre (rule) of the wicked will at times dominate Israel’s land. But it affirms God will not allow it to “remain” and so lead the righteous to do evil. And so again and again in Israel’s history he restored a more godly rule, and after exile brought his people home. The psalm ends praying for the Lord to do good to the upright, in context, by granting them peace and protection from evil in the land. It also affirms that any who do turn to “crooked ways” during any times the wicked rule, will share the fate of evildoers. It therefore warns us that whilst we live in a world under the temporary rule of Satan and those who follow him (Jn 12v31, Eph 2v1-3), we must not be drawn into their ways, but wait patiently for when Jesus returns to establish his kingdom enabling the meek to inherit the earth.
            Psalm 126 remembers the return from exile in Babylon to Zion. It describes how the returnees felt like they were dreaming, and were filled with laughter and joyful praise. Even the watching nations (presumably those in and around the land) acknowledged the great things God had done for Israel. All this suggests the psalm was written by one of the exiles. And he recognizes that although God had fulfilled his promise through the prophets to bring his people back, much of what they spoke was not yet a reality. He therefore prays God would restore the fortunes of the people like streams that transform desert into vegetation. And he pictures God’s people “sowing” the seed that is to grow – a picture perhaps of their rebuilding the temple to restore true worship, or of the people seeking to shape their lives and society on God’s law. They do it with tears, no doubt at the spiritual barrenness of Jerusalem (as in Ezra 3v12), just as a farmer might sow in tears after his crop had been destroyed. Yet they do it confident too, that there will be a joyful harvest. In all this, the psalm therefore looks to the ultimate fulfilment of God’s promises in Christ. We look back to the wonder not just of the return from exile, but the life, death and resurrection of Christ. Yet we still pray for the full restoration of God’s people, sharing the gospel and living in godliness as we weep over the devastation of the world and even church; yet confident of the joyful harvest when all God’s people will be gathered into his perfect kingdom.
            Psalm 127 is placed carefully to keep the people relying on God not themselves as they seek the restoration of the kingdom. As a psalm of Solomon, the “house” it refers to being built is most likely that of the temple (as in 2 Samuel 7v11-13). The three other elements to the promise were a secure land, a prosperous people and an everlasting dynasty. Reflecting this, the psalm affirms that even though the people should seek to build up the temple, stand guard over the city, and work for food, it is only by the LORD’s doing that the the temple be built, the city remain secure, and sufficient food grow so that the worker can sleep (127v1-2). For us, the psalm therefore affirms faith and patience in God’s promises now fulfilled in Christ. Indeed, as we seek to work at the different aspects of their fulfilment by building the church, protecting God’s people against sin and falsehood, and going about our daily work, we are reminded our efforts are futile without prayerful reliance on him.
            The psalm goes on to affirm that children are not a given, but a gift from God (the sense of heritage and reward). The description of them as like “arrows” enabling a man not to be shamed when contending with his enemies at the gate (127v3-5) shows that the promise of an everlasting dynasty is now in mind. In giving sons to Israel’s king, God gives princes who the king can deploy like a warrior his arrows, so they can fight with him against Israel’s enemies. Christ is just such a son to God, deployed in the incarnation to defeat evil on his behalf. And our children are a gift, to be raised in godliness to fight the good fight alongside us.
           
Praying it home:       
Praise God for being on the side of his people with all that means for our present and future. Pray that you would prayerfully rely on him in all things, and particularly in raising your children.

Thinking further:                             
None today.

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(238) August 26: Psalm 128-131 & 1 Corinthians 7:25-40

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 commended for the worshipper.

To ponder:
Psalm 128 expresses the blessedness (ie. happiness) of those who fear the LORD and therefore walk in his ways, ie. in obedience. These are the blessings of the covenant (Deut 28-30): good harvests (eating the fruit of one’s labour) and so prosperity, and many healthy sons (128v1-4). Such promises were general and not guaranteed. Hannah experienced bareness (1 Sam 1). Nevertheless, the psalm encourages us to see the benefits we receive because of our work and the joys of family as blessing from God. However, they look to the greater blessings of the new creation. And the psalm points to this. It prays the worshipper would be blessed by God from Zion – the place of the temple and so of his presence. It also prays he would enjoy long life and therefore see his grandchildren. But by praying he would see Jerusalem prosper, the psalm longs for the Christ who would establish God’s kingdom in its fullness (128v5-6).
            Psalm 129 prays that those hating and so standing against Zion might be turned back in shame. It affirms that although Israel has always been oppressed (ie. from her youth), she has never been conquered (129v1-2). Her sufferings are described like long furrows made by a plough. But the psalmist can declare that because God is righteous, always doing right by his promises and people, he has always cut Israel free from the metaphorical cords with which the wicked have sought to bind her and so make her captive (129v3-4). Here the psalmist prays Israel’s enemies might become as weak, scarce and transient as the thin grass that might grow on the roof of a house in his day (129v5-7). The blessing of 129v8 is probably that declared during harvest. So by desiring passes by not say it, the psalmist is simply reaffirming his desire that those who hate Zion be like withering grass rather than mature wheat, and not experience God’s blessing. We might see this psalm fulfilled in Jesus, who identified with Israel’s sufferings by enduring the lines of a whip like the furrows of the plough, before being cut free from the cords of death. In this, the psalm declares God’s judgement on those who stand against him and against his body, the church. Nevertheless, the Christian is still called to pray God’s blessing on their enemies, not least by praying they would turn from their sin. 
            In Psalm 130 the psalmist cries from the depths of despair for mercy. In a model of gospel humility he accepts he could not stand before God if God kept a record of his sins (130v1-4), suggesting his despair is at his guilt or some penalty he is suffering because of it. But he knows God is ready to forgive. His statement that because of this God is to be feared, may refer to the fact that forgiveness makes it worthwhile fearing God, as those who do receive his mercy. And so the psalmist “waits” for the LORD - ie. for him to act by bringing him out of his trial. His anticipation is even greater than that of the city watchman waiting for the morning of a new day when the dangers of the night have passed (130v5-6). And in this, the psalmist hopes in God’s word. This is to trust God for forgiveness and salvation on the basis of his revelation of himself and his covenant promises to restore all who repent (Deut 30). From his experience the psalmist then urges all Israel to hope in the same way for God to redeem (free them) from the guilt and penalty of “all” their sins, because his unfailing love means he grants “full” redemption (130v7-8). This suggests the psalm may have been composed or sung during the exile. Whatever the case, it enables us to confess our sin and seek God’s mercy and salvation on the basis of his gospel promise that forgiveness is ours through the death and resurrection of Christ. It also assures us that God’s great love guarantees “full” forgiveness. Its corporate conclusion makes it particularly appropriate for corporate confession.
            Psalm 131 also moves from the personal to the corporate, as David elaborates on humility. It is to seek a modest and simple life, not being proud or restlessly trying to be great, but to know the peace and contentment of the “weaned” child who has moved beyond crying for its mother’s milk, to be certain of her faithful supply. Cultivating such things is a discipline in which one actively stills one’s soul. And it is to this David calls Israel to before God. Jesus reaffirmed the child as the model of faith, and Paul taught these same virtues on the model of Christ (Phil 2v3-11, 4v12, 19). As with David, such humility doesn’t require one to withdraw from doing great things when the Lord requires them of us, but is to withdraw from seeking greatness in itself (as Matt 20v26-29). It is to live a life of service and trust in God.

Praying it home:       
Praise God for his readiness to forgive and bless the repentant sinner. Pray that he would enable you to still your soul so that you live in modesty and contentment, trusting God’s sovereign control and provision.

Thinking further:                             
None today.

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(239) August 27: Psalm 132-134 & 1 Corinthians 8

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 God grants to his people.

To ponder:
Psalm 132 is particularly important in looking to God’s fulfilment of his promise to David through his descendents. It begins asking God to “remember” David, what he suffered in order to serve God as king, and his particular commitment to find a place for God to dwell in a temple (132v1-5). What is being asked is therefore on the grounds of God’s commitment to David in response to his faithfulness. 132v6 refers to the place the ark was kept before David determined to bring it up to the tabernacle in Jerusalem (see 1 Sam 7v1-2, 2 Sam 6v2-3). The psalm celebrates the journey, recounting the commitment of worshippers to go to the tabernacle to worship whilst calling on God to come there with his ark to rest (132v6-8). 132v9 then prays for pure worship in which the priests would be righteous and the worshippers joyful. It’s a prayer we might pray, as the Book of Common Prayer does, for church ministers and congregations.
            132v10 shows the psalm was composed after these events, with another anointed king praying he would not be rejected. This is the goal of the psalm. And the king made his request on the basis of God’s promise to forever keep one of David’s sons on the throne – provided they obey him (132v11-12). The reason for God’s promise is given too: It is because he had chosen Zion as his dwelling and the place from which he would rule, blessing the city and its poor with provisions, doing just what was asked in verse 9, and enabling a “horn” (ie. reign of power) grow for David as his anointed, in which his enemies would be shamed and he would be crowned gloriously (132v13-18). Here “salvation” parallels “righteousness,” (132v9, 16) suggesting that the priests being “clothed in righteousness” (132v9) may refer to God acting righteously with respect to his covenant commitments by granting the people salvation (and so joy) through the priests’ work at the temple. The point is that God had always intended Jerusalem to be the place of his rule via David’s descendents, through whom he would provide for the people and ensure atonement for their sin. It is on this basis that the psalmist prays that he would not be rejected himself. It is this same commitment by the LORD that enables us to pray for the return of Christ, confident he will return and complete this work.
            Psalm 133 briefly declares the preciousness of a united people under their king. By likening it to the precious oil poured abundantly to consecrate Aaron as High Priest, the psalmist seems to want to portray how precious unity is, how joyful it should make us, and how it is a privileged mark of God setting his people apart to serve him as a holy priesthood. Moreover, just as dew waters vegetation, such unity is a means by which God grants the blessing of life evermore – presumably because people then encourage one-another on in their faith, love and obedience. So it is that Jesus said loving unity would be the privileged mark of his disciples, and the writer to the Hebrews, that meeting together helps us on to love and good deeds (Jn 13v35, Heb 10v24-25). It is therefore something we should cherish and protect.
            Concluding the psalms of ascent to the temple, Psalm 134 simply calls the Levites who serve in the temple at night to praise God with lifted hands, as was the practice in Israel; whilst praying that Israel’s covenant God (the LORD), who is also the Creator, would bless them from his dwelling place in Zion. With great simplicity it reflects the two-way nature of worship reflected throughout the psalms: God brings all his mighty power as creator to bear in blessing those who honour him, and all according to his covenant promises. Indeed, it is this blessing of life, in his salvation and provision, for which he is so worthy of praise.

Praying it home:       
Praise God for providing all that is necessary in Christ for our salvation. Pray that your church would be and remain genuinely united, to the spiritual benefit of its members.

Thinking further:                             
None today.

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(240) August 28: Psalm 135-137 & 1 Corinthians 9

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 God’s greatness and love gives hope.

To ponder:
With similar wording to Psalm 134v1-2, Psalm 135v1-4 calls those who minister in the temple to praise God for his goodness in choosing Israel to be his treasured possession, adding that this is to experience joy for it is “pleasant.” It is entirely fitting to be motivated to praise God for our salvation because of the enjoyment it brings. This honours him.
            The greatness of Israel’s God is then declared in his acts of creation and redemption, as proof that he is greater than all gods, which are simply idols. So the LORD does whatever pleases him throughout his creation, causing the weather to come just as he determines (135v5-7). The focus on weather reflects how critical it was for the good of Israel as an agricultural society, but also how its power testifies to the power of God. The psalmist then tells how God “struck down” Egypt’s firstborn, amidst the plagues (signs and wonders) sent against the mighty Pharoah and his servants. God also “struck down” other nations and mighty kings, including the Canaanites, giving their land to his people (135v8-12). The point is that this all displays God’s supremacy over the false gods these nations thought fought for them. And so the renown of God’s name in doing such great things will endure forever – as it does in Judaism and Christianity (135v13-14). The declaration that God will “vindicate his people” suggests the psalm was composed when they were in trouble, and so God’s greatness would again be seen in delivering them.
            135v15-18 is almost identical to 115v4-6, 8 (see notes there) stating the impotence of nations’ idols, and how those who trust them will become lifeless too. So Israel, the High Priesthood, the Levites, all who fear God from the nations, and Zion too, are called to praise him who dwells in Jerusalem (135v19-21). The psalm therefore affirms the foolishness of being drawn away to false religion, reminding us of God’s supremacy, most clearly now seen in the signs and wonders through which Christ has “struck down” the devil and all evil. God alone is to be praised.
            The theme of Psalm 136 is not hard to spot: to thank God that his love endures forever. The refrain counters those who dismiss repetition in praise as somehow mundane. As with Psalm 135 it is God’s goodness and supremacy as God of gods and Lord of lords that is in mind (136v1-3). He “alone” does great wonders, as in first four days of creation (136v4-9), his redemption of Israel from Egypt with a “mighty” outstretched arm (136v10-12), his parting of the Red Sea by which he destroyed Pharoah and his army (136v13-14), his leading the people through the desert, and his striking down the Canaanite kings to give Israel their land as an inheritance (136v16-22). So the worshipper is called to give thanks to the God of heaven for two acts of enduring love: redemption, in which he remembered and freed Israel from her low estate under slavery to the Egyptians, and creation, by which he feeds every creature. These are to the two themes for our praise too, although our redemption is from slavery to sin.
            Like Psalm 120, the theme of Psalm 137 is the people in exile. This suggests the psalms of ascent (Psalms 120-134) and those praising God as creator and redeemer (Psalms 135-136) were placed to look the worshipper forward to the God acting as creator and redeemer in completing what he began in the return from exile: the fulfilment of his promise to establish a perfect kingdom under his Christ. Psalm 137 may have been written after the return. It begins recounting the sadness of the people remembering Zion in Babylon, when asked to sing of it by their captors (137v1-3). The psalmist declares they cannot sing “the songs of the LORD” in a foreign land – probably having joyful songs in mind that they cannot sing because they cannot rejoice (see 137v6). Moreover, by saying that if he forgets Jerusalem, then he should lose his ability to sing (137v4-6), he suggests there is no other reason for singing, but for God’s acts and promises centred on Zion. His despair is then expressed in calling God to remember how the Edomites (Israel’s old enemy) encouraged Babylon in tearing Jerusalem down, stating they will be destroyed and declaring that those who would repay them would be happy in avenging their evil (137v7-9). The Edomites are probably titled “daughter of Babylon” because they served Babylon against Israel, or because they reflected her same traits. The apparent delight in the killing of children is phrased to reflect the idea that justice is to receive the equivalent of what one has done to you (an eye for an eye). It is to say: “You were happy to encourage Babylon to dash our children against rocks, so may the one who repays you by dashing yours against rocks be happy too.” The phrase should therefore be understood as an expression reflecting the extremity of what Israel suffered rather than a literal desire. Moreover, as mentioned previously, although Christians can rightly pray for justice, the focus of our prayer will be on blessing and repentance for our enemies, who we will love and seek to be reconciled to. Nevertheless, this psalm resonates with the believer under persecution, who is mocked by tormentors, who may in turn be encouraged in their oppression by others. Indeed, it reflects the despair of all who long for glory or are kept apart from God’s church.

Praying it home:       
Praise God for his love expressed in feeding his creation and redeeming his people. Pray for those persecuting Christians today.

Thinking further:                             
None today.

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(241) August 29: Psalm 138-140 & 1 Corinthians 10:1-13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­
As you read consider why God’s knowledge of all things really matters.

To ponder:
In Psalm 138 David commits to praising God sincerely, from the heart. In saying this will be “before the gods” he may be referring to angelic beings or false gods, but the rulers of nations are most likely in mind (see 138v4). David’s praise is for God’s “love and faithfulness” which parallel his “name” (here, character) and “word” (ie. commitment to his promises). God has exalted these above all in the sense that he has shown them to be superior in their extent and perfection to anything that might be found in the creation. And David has experienced this in God giving him courage in answer to his prayers (138v1-3). So he calls all the kings of the earth to praise God when hearing his word and singing of his ways, because these things reflect his glory – the manifestation of his excellence (138v4-5). Again, in speaking to kings, he understands God’s promise to him will result in blessing the whole world. The aspect of God’s glory in mind, is how he humbly aids the lowly (looking on them) whilst rejecting the proud (so knowing them from afar), just as God preserved David in trouble and acted against his foes (138v6-7).
            So David builds our confidence that God will fulfil his purpose and promise to him, bringing about his everlasting and universal kingdom through one of his descendents (138v8, see 2 Sam 7v10-16). Moreover, the psalm reminds us that everything the world esteems is incomparable with God. So he is due worship from the rulers of the world, even if they don’t acknowledge him. Like David, we might praise him to them, telling them of his word that they might honour him too.
           Psalm 139 famously shows what David understood of God to give him such confidence. God has complete knowledge of everything about him: his actions, thoughts and awareness of the future in terms of what he would say (139v1-4). It is by knowing everything David does or might do, that God also controls his movements – hemming him in by his metaphorical hand, perhaps to firmly keep him from wandering into sin. And, as a lesson to us all, David acknowledges that such sovereign control on his life was too wonderful and lofty for him to understand (139v5-6). But it is disconcerting too, as it lays us wholly accountable for everything to God. With this apparently in mind, David asks where he might go to flee God’s Spirit or presence, and concludes that no matter how high, low or distant he goes, God will be there, and ready to guide and strengthen him to do what is right. He even sees David in darkness as if in full light (139v7-12). Jonah is the supreme example of all this.
            The reason for this comprehensive knowledge follows: Having knit David together in the womb, God knows not only his outer frame, but his inmost being – his personality. More than that, he preordained every day David would live as fixedly as if written in a book (139v13-16). The implication is that God knows exactly how David will act in any situation not just because he knows him so intimately, but because he has already determined that action – whether his desire to build the temple, or his adultery with Bathsheba and murder of her husband. We should remember that God does this in such a way that he does not sin himself, and that maintains our responsibility. So, despite knowing this, David readily asks for God’s help and guidance, and accepts and repents of his sin. How this works is certainly knowledge too lofty to attain!
            In the light of all this, David marvels at the vastness of God’s knowledge about him. These thoughts are precious, as David knows they mean he is never out of God’s mind and so can be confident that God will preserve his life each morning (139v17-18). And so he appeals to God’s knowledge of his righteous hatred of those who blaspheme, hate and rise up against God, asking him to slay them. He then ends, asking God to search and know him, and knowing he is blameless, lead him in the way that will mean life after death rather than the perishing of the wicked (139v19-24). Awareness of God’s omniscience is therefore important. It assures us that even our bad decisions are somehow part of God’s plan, that he is always attentive to us, and that he therefore knows the genuineness of our faith and love and so will fulfil his promises to us.
            Psalm 140 elaborates on David’s call for God to act against his enemies. He asks for rescue and protection, describing their words as poisonous because they bring harm by stirring up evil and war against David, seeking to trip and entrap him, no doubt by taking him captive (140v1-5). His prayer is on the basis that the LORD is his personal God, is sovereign and strong, has previously shielded him in battle, and acts justly for the poor, needy and righteous (139v6-7, 12-13). We would do well to reflect on such things to fuel our faith when we pray. As so often, David asks that the trouble his enemies are causing would come back on their own heads in some way, and that they would be destroyed. The references to burning coals and fire are probably metaphorical, but hint at hell.

Praying it home:       
Praise God for how constantly attentive to you he is, and so ready to act in love and faithfulness. Pray that you would be able to accept and be encouraged by his control of all things.

Thinking further:                             
None today.

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(242) August 30: Psalm 141-143 & 1 Corinthians 10:14-33

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 a desire to be godly is reflected in these psalms.

To ponder:
In Psalm 141 David again cries out for help, asking that his prayer may be like incense and the evening sacrifice – a pleasing act of worship, coming before God in his heavenly temple (141v1-2). Knowing his susceptibility to sin, he asks God to keep wrong speech from exiting the door of his mouth, keep his heart from desiring and so going after evil, and so keep him from tasting the things evildoers crave (141v3-4). In this, he is ready to hear the rebuke of the righteous man, seeing it as “oil” in the sense that it is beautifies his soul as oil did the face (141v5). Yet he continues to pray against evildoers, confident their leaders will be destroyed in judgement and recognise then that David was right in his words – perhaps those that confessed trust in God, or that determined to speak only what was good (as verse 3). In context verse 7 is probably negative, saying only that just as seed is buried so the wicked will see that their destiny is the grave. By contrast, David focuses his eyes in faith on God as his refuge from death, praying that he would therefore keep him from the traps laid for him. The psalm then ends with a picture of the wicked trapped by their own nets – ie. their own scheming, whilst David walks by in safety, looking on (141v8-10). Christ and all in him, will in some sense look on the destruction of the wicked from glory just as Lazarus looked on at the rich man who oppressed him (Lk 16v19-31). But the main contribution of this psalm is the wonderful plea that God would keep us holy, even if it means people rebuking us, o that we would not share in the destiny of the wicked, but rather experience deliverance from evil at the resurrection. Do you regard godly rebuke this highly?
            Like Psalm 57, Psalm 142 refers to David in the cave with Saul after him (see title and 1 Sam 24v1-4). So David pleas to God for mercy, pouring out his troubles with the honesty grace permits us (142v1-2). David’s spirit is faint, so he is experiencing the lack of spiritual vigour that may even mean he struggles to pray. Yet he knows God knows his situation, stating how Saul and his men seek to snare him, and no-one cares or provides a refuge (142v3-4). But he reminds us of the key truth to comfort us when we feel similar loneliness and isolation: God is his refuge, and his portion – like a portion of inheritance, the thing he counts most precious and that therefore gives him joy. And with God for him, David is able to pray for rescue in his desperation, that he would be freed from the prison of the cave in which he is surrounded by Saul’s army (142v5-7). And that’s just what he experienced as God delivered him without a sword being drawn (1 Sa, 24v5-27).
            David concludes declaring how the righteous would gather around him because of God’s goodness in saving him. It’s a statement of faith in God’s promise that he would be king, and that godly people would therefore rally to him as they did in the subsequent history. One cannot but think of Christ’s loneliness when all deserted or stood against him. He too was sustained only by taking refuge in his father. And having been freed from his oppressors in his death and resurrection, the righteous throughout the world now rally to him. 
            Psalm 143 is a similar prayer for mercy and relief, and here more explicitly according to God’s faithfulness and righteous commitment to his covenant promise (143v1). Again, David feels faint, dismayed and even lifeless, without the light of hope (143v3-4). He is in need of quick encouragement before his spirit fails at the prospect of death (143v7-8). So the memorable request that “the morning bring me word of your unfailing love” is for the next day to bring a turn of events in which he hears how God is acting in love for him. Once more David therefore asks God to preserve his life for his “name’s sake” and because David is his servant. In other words, David prays God would act so that, as God, he would be honoured as righteous and loving in that he keeps his covenant commitments to those who serve him (143v11-12).
            All this we have seen before. But a number of things are added which further aid us in our prayers. First, David recognizes that none are righteous. So such a request is always for grace, asking that we ourselves wouldn’t fall under God’s judgement as is only just (143v1-2). This keeps us from presumption. Second, he meditates on God’s works, no doubt in creation and salvation. This builds our confidence in God, so that like David our souls stretch out for his relief like the thirsty man in the desert (143v5-6). Third, David commends seeking guidance as to how to respond in a godly way to our trials (143v8-10). His call for the Spirit’s action in this prefigures the experience of the new covenant in which the Holy Spirit brings to mind wisdom as to how to act from God’s word that dwells within us. The reference to “level ground” means David is requesting that he would be led in a way that he doesn’t stumble into sin. It is just this wisdom that James urges us to pray for when we suffer (Jam 1v2-8, 3v13-18).           

Praying it home:       
Praise God that because he is righteous he will always keep his commitments. Pray that he would teach you to pray as in Psalm 143.

Thinking further:                             
None today.

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(243) August 31: Psalm 144-146 & 1 Corinthians 11:1-15

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 being creator is linked to his keeping his promises.

To ponder:
In Psalm 144, David seems to look further in his cry for deliverance from foreign people who he repeats are deceitful (144v7-8, 11), perhaps because they have broken some kind of pact. He is seeking victory, so he refers to God as the one who trains his hands for war. With military metaphors, he is David’s rock, fortress, stronghold and shield, subduing people under him according to his promise to establish peace for Israel (see 2 Sam 7v10-11). With this in mind, David marvels that God would be concerned for him, a mere man, whose life is so fleeting (144v1-4). Nevertheless, confident of that care, his prayer takes an awesome form, seeking God to part the heavens and come down to David’s aid. He portrays God as then fighting for him with echoes of Sinai – touching mountains so they smoke and sending lighting like arrows. This is not to be understood literally. David is using images from creation to portray God acting in awesome power (144v5-6). He then turns, as so often, to seeing the threat as mighty waters, and his rescue as God reaching down and pulling him out (144v7). Looking to God’s action, he commits to praising him who gives victory to kings. The picture that he then sees as resulting is one of vigour for Israel’s children, fruitfulness for their crops, multiplication for their livestock, and security for their towns (144v12-14). We recognize these as the blessings promised by God in his covenant, if the people prove faithful (144v15, Deut 28v3-8). So David sees his survival as God’s means of ensuring righteousness within Israel. At one level this is because this was the role of Israel’s kings. But the superlative language suggests David may be looking to how his survival will mean sons for him through whom God’s ultimate promise of an everlasting kingdom will be fulfilled. So the psalm speaks of how God exerts his awesome power as creator to ensure the fulfilment of his promises in Christ, who he enabled to be victorious over all evil so that these blessings would be ours in the new creation. Indeed, when plucking Jesus from the mighty waters of death, God literally shook the earth with an earthquake.
            In Psalm 145 David affirms he will forever praise and exalt God because he is worthy of it in his greatness. Each generation will therefore tell the next of his works, celebrating his goodness and righteousness. And David will meditate on and proclaim God’s deeds (145v1-7). By intermingling himself with the generations, David sees his praise as part of this wider worship. It is to tell how worthy of honour (glorious) and magnificent to behold (splendour) God’s kingly acts (majesty) are (145v5).
            This is how we should view God’s works and the character they flow from. And they are recounted. First, David declares the grace and compassion that are the particular mark of God’s actions with Israel (Ex 34v6), widening his scope to speak of how “all” God has made as well all his saints (those who are sanctified, ie. set apart for his service) will extol him, so that “all” men may know of his acts and everlasting kingdom or dominion (145v8-13). This is now being fulfilled as believers today praise him by telling of these things so that the knowledge of all God has done spreads through creation. And it is this universal praise that mark’s heaven and the new creation (Rev 7v9-12). Second, David speaks of God’s faithfulness to his promises to Israel, but also his love to his entire creation. He raises up all who fall in the sense of bringing people through their troubles to better things. And he satisfies the needs of all his creatures by providing them with food. In this sense, even if not consciously in some human beings, they all look to him (145v13-16). The psalm concludes affirming God is to be praised for his righteousness and love in watching over those who fear him and fulfilling their desires by answering their prayers (145v17-21). Yet the wicked he will destroy. The psalm clarifies both why God is to be so praised, and why we would be fools not to ensure he is our God.
            Psalm 146 begins the five praise psalms that conclude the psalter. It sums the key themes. The psalmist calls his soul to forever praise God, and not trust in human rulers as they will die, causing all their plans to come to nothing. Rather he affirms the blessedness of those who trust and hope in God, as he is the creator who is forever faithful, aiding the needy, loving the righteous, and hindering the wicked (146v1-9). We should note the psalm speaks of helping the oppressed, hungry, captive, blind, orphaned and widowed in a section dealing with those who “hope” in him (146v5). So these are things he is especially ready to give believers, not guarantees for all. The reference to giving sight to the blind is not to something that happens by general providence, and so the psalmist may have the final state of a perfect and everlasting kingdom in his mind, contrasting the temporary kingdoms of human rulers. He certainly concludes affirming God as reigning forever and being the God of Zion (146v10). The psalm therefore moves us to place our confidence in God’s power as creator to fulfil his promises by bringing us into the blessedness of the world to come. And by doing the very things God is said to do (in 146v7-8, see Lk 4v18-19), Jesus shows these are found in him.
           
Praying it home:       
Praise God that as the everlasting creator he has power to bring about the blessings he has promised. Pray to develop in you’re a spirit that praises him with sincere joy for his character and works.

Thinking further:                             
None today.

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(244) September 1: Psalm 147-150 & 1 Corinthians 11:16-34

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­
As you read note why God is to be praised.

To ponder:
Psalm 147 declares how good, pleasing and right it is to praise God. Hopefully that has been our experience as we’ve praised him in response to what’s we’ve learnt. The praise here is for bringing the exiles back to Jerusalem from exile, building up the city, and so, by his action, healing those whose hearts were broken at its destruction (147v1-3). This is seen as a reflection of God’s wider action: He is the creator who decided the number of stars and named them, demonstrating both his mighty power and limitless understanding. And he is the one who uses those attributes in justice, sustaining the humble who look to him, and bringing down the wicked (147v4-6). So he is to be thanked for sending rain to grow grass as food for cattle, and providing food for ravens when they call to him. The sense is that in doing this for these creatures, how much more will he for humans to whom he has made promises. So we hear God doesn’t delight in the power of a horse or man, but in those who fear him and so hope in his unfailing love (147v7-11). He is therefore to be praised by Jerusalem, for granting it security (strengthening its gates), granting it peace, and providing quality harvests (147v12-14). This is a picture of him doing as he promised he would for those who repent when in exile (Deut 30v1-10). It therefore looks to the completion of his promises to Israel under the Davidic king.
            The power and speedy action of God’s word is displayed in his control of water in creation, causing fruitfulness on the earth (147v15-18). So, he is able to quickly bring these things about. By ending with an affirmation that he has revealed his word uniquely to Israel (147v19-20), the psalm seems to end with a reminder of Israel’s privilege, but also the importance of delighting in it in order to receive these blessings (see Psalm 1). As those rescued from our exile from Eden, yet looking to its completion, the psalm urges us to praise God with confidence in his readiness to do as he has said. But it also encourages us to continue to fear and obey him.
            Psalm 148 calls the entire creation to praise God. First, the skies (heavens), angels and astronomical bodies (148v1-6). The “waters above” the sky are an ancient way of referring to the source of rain. The reason for the praise is simply that these things have been created by a decree (command) of God that will keep them in place forever. This reminds us that God is worthy of honour from everything simply because he made it and it is dependent on him. Next comes the earth (148v7-14), with its creatures, weather, geography, vegetation, animals, kings, nations, men, women and children. They are to praise God as the only exalted one, seen in the display of his splendour in the creation above. This probably refers to the night sky reflecting his power and wisdom (as 147v4-5). Yet all creatures are also to praise God for raising up a horn (the symbol of power) for Israel out of care for them. This must refer to Israel’s Davidic king, through whom God promised to establish a secure, righteous, flourishing and everlasting kingdom throughout the earth (Lk 2v69). In other words, all creation is to praise God for his saving work through Christ – symbolised by the living creatures as well as elders of Revelation bowing in worship (Rev 5v8-10). Perhaps animals already do this in some way.
            Psalm 149 develops this final idea, calling the worshipping assembly of Israel in Jerusalem to praise and rejoice in God as their Maker and King for delighting in them and saving them, raising them from a humble position to one in which they are crowned with the honour of being a royal nation (149v1-5, see 1 Pet 2v9). Their regal role is then seen in praising God whilst executing justice on the evil of the nations, imprisoning their rulers (149v6-9). This is said to be “the glory” of God’s saints, no doubt because it is an honourable role (149v5) showing the high regard God has for his people. Indeed, it is to do nothing less than straighten the moral crookedness of the universe in suppressing evil and so enabling God’s kingdom to be established in all perfection and peace. Israel executed such judgement very literally in entering their land (see Joshua). Now the church does so by preaching the word, so judging the thoughts of people’s hearts, and bringing many into submission to Christ (2 Cor 10v3-6, Heb 4v12-13). Yet, at the final judgement too, it seems we will be included in assessing, judging and sentencing both the world and angels in some sense (1 Cor 6v1-4, Rev 2v26-27). This must be a great comfort to the oppressed Christian (as in Dan 7v25-27), and displays how completely God will reverse the authority structures of this present order, exalting the humble and humbling the exalted. The psalm is therefore a fitting conclusion to the psalter.
            As is Psalm 150. Summing the note of praise throughout the psalms, it calls God to be praised in his sanctuary – here probably heaven, which is regarded as being high in the sky (the mighty heavens). The psalm therefore calls us to perhaps the key activity of heaven and the creation to come (see Rev 5-7). The praise is to be for God’s power and greatness which we have seen detailed throughout in his works of creation and salvation in particular. If we find ourselves lacking heartfelt praise, it is these things we need to reflect on. As elsewhere, this praise involves song, instruments and dancing. The latter is of course frequently ignored today, often from an excessive caution that can stifle true joy. The point is that everything that has breath should praise God with its whole being, for this is the most fitting disposition of the creature to the Creator. Is your love of God marked in this way?
              
Praying it home:       
Praise God for the things you have been most struck by in the psalms. Pray that your prayer and praise life would be shaped by what you have learnt from them.

Thinking further:                             
Well done for completing the psalms. Our reflections have been necessarily longer in dealing with each psalm rather than just pulling out themes. My prayer is that they have fuelled and shaped your prayer life as they have started to mine.


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