“Everybody listen to me” (vs. 1-4)—Poetry is a marvelous thing. Here the writer takes four verses to say, in effect, “everybody listen to what I’m about to say.” His message will be put to music (v. 4); he will speak wisdom (v. 3), and he emphasizes that “low and high, rich and poor together” should hear him. That includes the whole world. And indeed, his subsequent message is full of light and wise advice. However, the world would not listen in his day, and is not listening today, either.
The foolishness of worldliness (vs. 5-15)—The writer starts his thoughts by saying that there is no reason to be afraid when surrounded by sin (v. 5)—“when the iniquity of (at) my heels shall compass me about,” a lovely, poetic way to express it. The implication from here on is that the wealthy are mostly the cause of the sin we should not be afraid of. That is a general truth; because of their wealth, they have more free time to get into mischief. Others are working hard just to survive. That was certainly true in the subsistence farming era the psalmist lived in. Verses 6 and 7 state the theme of Psalm 49: “Those who trust in their wealth and boast in the multitude of their riches, none of them can by any means redeem his brother nor give to God a ransom for him.” In short, money cannot buy salvation. The psalmist immediately puts his finger on what is truly important and lasting—spiritual things, not worldly. Trusting in wealth rather than God will cost a man his soul (vs. 8-9). “What will a man give in exchange for his soul?” (Matt. 16:26). What is more important to us than salvation? To some, it is money. But that is vanity.
The “he” of verse 10 is a little vague; perhaps the psalmist is speaking of himself. But he states here the reason that wealth is so vain—wise men die, foolish men die, the wealthy die “and leave their wealth to others.” The fruits of all that hard work will be enjoyed by others. They certainly don’t mean it to be so and never really consider spiritual things. They think they will live “forever” (on earth), and even “call their lands after their own names” (v. 11). That’s a bit of a hyperbole; everyone knows that they will eventually die, but again, what is truly important to these people are things of this earth. Such a one may have “honor” from other like-minded individuals (an honor that “does not remain”), but “he is like the beasts that perish” (v. 12). Recognizing that and avoiding the pitfalls of wealth is true wisdom, indeed.
But, they are foolish, and so are all those who exalt them, even in future generations (v. 13). They shall die and “their beauty shall be consumed in the grave” (v. 14). On the other hand, the righteous will be redeemed by God “from the power of the grave” and “He shall receive me” (v. 15). Faithfulness to God, not gold, is the standard accepted in heaven.
The final word of advice (vs. 16-20)—So, going back to his initial statement (v. 5), don’t be afraid of what the wealthy can do to you (v. 16). Keep your eyes on the true prize and realize that when the rich man dies “he shall carry nothing away” and his glory shall not descend after him”—descend, not ascend (v. 17). He and the world may think he’s a hotshot (v. 18), but he will follow his fathers into eternity, an eternity where “they shall never see light” (v. 19). The man who is honored by the world, but doesn’t understand these thoughts, “is like the beasts that perish” (v. 20). A dumb, ignorant, brute beast—that’s what the psalmist calls those who refuse to heed the Lord and His eternal message.
Monday, March 14, 2011
Friday, January 21, 2011
Psalm 48
Praise for God in Jerusalem (vs. 1-14)—Jerusalem was the seat of Israel’s government during the United Kingdom, and then Judah’s when the country divided. The Psalmist here encourages the people of the city to praise God. He calls Jerusalem a “holy mountain” (v. 1) and “Mount Zion” (v. 2); the stability and strength of a mountain is the key here. It is the city of the great King (v. 2), the refuge of His people (v. 3).
Much of the reason for this praise is found in verses 4-7, the protection the Lord gave the city from “the kings assembled” (v. 4). They “passed by” (v. 4), “saw it” (Jerusalem), “marveled” and “were troubled” and thus “hastened away” (v. 5). They became fearful (v. 6), and the psalmist attributes this to the power of Jehovah, who can “break” the mightiest of ships with ease (v. 7). In an age of strong, ruthless empires, when a relatively minor city like Jerusalem is left alone, there is cause for rejoicing. The city will eventually be sacked, of course, in 586 B.C. by the Babylonians, but God’s purpose for Jerusalem, the Jews, and mankind would continue until the Messiah came—which was the point of it all. Jerusalem would be established “forever” (v. 8), that is, for as long as God has use for her. And, indeed, the city still exists, though its divine purpose is unknown to us.
The source of this heavenly protection was the “lovingkindness” of the Lord; reminders of that were daily illustrated in “Your temple” (v. 9)—the fact that He had set up a sacrificial system so that the people might have atonement for their sins. The Lord is a righteous God, deserving of “praise to the ends of the earth” (v. 10). The city and country should rejoice “because of your judgments” (v. 11). The reference in verse 11 to Judah and not all of Israel may imply that the division has already happened. We do not know the exact date or circumstance of the writing of this song.
The writer then closes the psalm with a boast about the strength of the city—look at her towers, bulwarks, and palaces, and pass the message on to future generations (vs. 12-13). But he correctly attributes this to “our God,” who “will be our guide even to death” (v. 14). Our protection from evil in this life comes from the Lord, and it is something we should be thankful for and give Him praise. Indeed, many times He works in His providence to protect us (from others and ourselves) and we may not even know it, because the harm that might have come did not come. Jehovah is worthy to be praised for what we see Him do—and what we do not see.
Much of the reason for this praise is found in verses 4-7, the protection the Lord gave the city from “the kings assembled” (v. 4). They “passed by” (v. 4), “saw it” (Jerusalem), “marveled” and “were troubled” and thus “hastened away” (v. 5). They became fearful (v. 6), and the psalmist attributes this to the power of Jehovah, who can “break” the mightiest of ships with ease (v. 7). In an age of strong, ruthless empires, when a relatively minor city like Jerusalem is left alone, there is cause for rejoicing. The city will eventually be sacked, of course, in 586 B.C. by the Babylonians, but God’s purpose for Jerusalem, the Jews, and mankind would continue until the Messiah came—which was the point of it all. Jerusalem would be established “forever” (v. 8), that is, for as long as God has use for her. And, indeed, the city still exists, though its divine purpose is unknown to us.
The source of this heavenly protection was the “lovingkindness” of the Lord; reminders of that were daily illustrated in “Your temple” (v. 9)—the fact that He had set up a sacrificial system so that the people might have atonement for their sins. The Lord is a righteous God, deserving of “praise to the ends of the earth” (v. 10). The city and country should rejoice “because of your judgments” (v. 11). The reference in verse 11 to Judah and not all of Israel may imply that the division has already happened. We do not know the exact date or circumstance of the writing of this song.
The writer then closes the psalm with a boast about the strength of the city—look at her towers, bulwarks, and palaces, and pass the message on to future generations (vs. 12-13). But he correctly attributes this to “our God,” who “will be our guide even to death” (v. 14). Our protection from evil in this life comes from the Lord, and it is something we should be thankful for and give Him praise. Indeed, many times He works in His providence to protect us (from others and ourselves) and we may not even know it, because the harm that might have come did not come. Jehovah is worthy to be praised for what we see Him do—and what we do not see.
Tuesday, December 7, 2010
Psalm 47
Reasons to rejoice (vs. 1-9)—There are many reasons to glorify the Lord and this psalms mentions only a few, and those are largely related to Israel’s situation. But the principles are certainly today. We clap our hands (in joy) and shout the victory He gives to us (v. 1). Such “victories” would be physical as well as spiritual to the national/theological country of Israel. So, why should such rejoicing take place? First, God is “awesome” (v. 2, “terrible,” KJV; “awesome” is obviously better here). He is the King over all the earth (v. 2). Knowing that our God rules the entire world is certainly a reason for joy and comfort. Further, He would “subdue” Israel’s enemies (v. 3), and give them the inheritance He had promised them (v. 4). Jehovah had, of course, already given them the land He had promised to Abraham, but for that “inheritance” to continue is a praiseworthy thing. The shouting and “sound of a trumpet” of verse 5 also have martial overtones; physical Israel needed victories over their physical enemies, and we need victories over our spiritual opponents. The Lord leads us to those victories, and should get the credit. The idea of shouts and trumpets sounding as armies go/went into battle is not relevant in our age, but it was a primary way of rousing the spirit and encouraging the faint-hearted in ancient times. The fife and drums of American revolutionary times would be a parallel. But because of His glorious leadership in battle, the psalmist encourages his readers/listeners to “sing praises to God” (v. 6), the “King of all the earth” (v. 7). These praises should be sung “with understanding” (v. 7), thus with full appreciation of what He does for us. God reigns over (all) the "nations" (v. 8, KJV has “heathen,” which is probably the way the Jews of old would view the “nations”). He is on “His holy throne” (v. 9), gathering the great and small of the land to protect them (v. 9). Thus, “He is greatly exalted.” There is no other God like Him, of course, for only He reigns. This is indeed a psalm of victory, triumph, and encouragement.
Wednesday, October 20, 2010
Psalm 46
"God is our refuge and strength" (vs. 1-3)--This beautiful psalm is one of great encouragement; I've often read it at funerals and encouraged the downtrodden to read it. In times when our life is stormy, He is our refuge. He can provide strength. He is "very present" when we are in trouble. These are words of comfort, indeed. And because of this, there is no catastrophe so great that we cannot meet it. The earth being removed, etc. of verses 2 and 3 are hyperbolic. If there is no reason to fear the most awesome and frightening of calamities, then there is no reason to fear the relatively minor disturbances of our lives.
The city of God (vs. 4-7)--Rivers meant life in the ancient world, especially in a hot, desert climate where people scraped along to make a living by agricultural means. So the "city of God" has not only "a river" but also "streams," and they "make glad" (v. 4). God's holy place is there (v. 4) and He is in its midst. That city will "not be moved," and from the earliest moments of the day, "God shall help her" (v. 5). The wicked can rage all they want to, but all it takes for the earth to melt is the voice of God (v. 6). Again, He is "with us, our refuge” (v. 7).
"Behold the works of the Lord" (vs. 8-11)--The psalmist then counsels us to take the time to think on what the Lord has done. He can make "desolations" in the earth (v. 8), but also cause wars to cease (v. 9). This thought would be especially relevant to a small nation like Israel which was surrounded by cruel, heartless, pagan enemies. The Lord "will be exalted among the nations" (v. 10). He is the one, true God. The song ends with a repetition of verse 7: "The Lord of hosts is with us; the God of Jacob is our refuge" (v. 11).
The city of God (vs. 4-7)--Rivers meant life in the ancient world, especially in a hot, desert climate where people scraped along to make a living by agricultural means. So the "city of God" has not only "a river" but also "streams," and they "make glad" (v. 4). God's holy place is there (v. 4) and He is in its midst. That city will "not be moved," and from the earliest moments of the day, "God shall help her" (v. 5). The wicked can rage all they want to, but all it takes for the earth to melt is the voice of God (v. 6). Again, He is "with us, our refuge” (v. 7).
"Behold the works of the Lord" (vs. 8-11)--The psalmist then counsels us to take the time to think on what the Lord has done. He can make "desolations" in the earth (v. 8), but also cause wars to cease (v. 9). This thought would be especially relevant to a small nation like Israel which was surrounded by cruel, heartless, pagan enemies. The Lord "will be exalted among the nations" (v. 10). He is the one, true God. The song ends with a repetition of verse 7: "The Lord of hosts is with us; the God of Jacob is our refuge" (v. 11).
Saturday, October 16, 2010
Psalm 45
The overflowing heart (vs. 1)--This psalm is Messianic. Not only is part of it quoted in Hebrews 1, but, even though we are dealing with poetical language, the descriptions in this chapter could hardly apply to any man, poetry or not. The psalm opens with a prologue; the "inditing" of the KJV simply means "overflowing." And indeed, our hearts should overflow when we think of the glories of the Savior.
Various descriptions of the Messiah (vs. 2-9)--He is "fairer than the sons of men," whose lips (messages) are full of grace, and thus He is blessed forever by God (v. 2). He is mighty and majestic "because of truth, humility, and righteousness" (vs. 3-5). He is, indeed, God (v. 6), Who rules "forever and ever," with a "scepter of righteousness." This is the passage that is quoted in Hebrews 1:8-9 and applied to Jesus. Note that, contrary to Jehovah's Witnesses' doctrine, Christ is truly God. But in Psalm 45, we also get an interesting insight into the triune nature of deity: "Therefore God, your God, has anointed You" (v. 7). Jesus is God, yet in the scheme of redemption worked out in heaven, He is, in effect, "outranked" by the Father (cf. I Cor. 11:3). This, of course, is only a temporary arrangement designed for accomplishing the salvation of man. The Father sent the Son Who sent the Holy Spirit. There is no inequality or superiority here, any more than man is "superior" to woman. Different roles have been assigned to make various tasks easier and more efficient. This Messiah is "scented" with the most fragrant spices (v. 8), and worthy of praise by the highest and noblest (v. 9). The daughters of kings are His servants.
Exalt and worship Him (vs. 10-17)--The theme of verse 9 is expanded through much of the rest of the psalm. The "daughter" of verse 10 might be the "kings' daughters" of verse 9, though there is a plurality in verse 9 that is lacking in verse 10. Regardless, He is so exalted that the "daughter" is commanded to "forget your own people also, and your father's house." Our highest allegiance is to be to Him (Luke 14:26). He desires us, too, but we should "worship Him" (v. 11). Again, that language cannot apply to man, even poetically; only God is to be worshipped. As they should, the rich and the powerful honor Him in various ways (vs. 12-15). His "sons" shall be "princes in all the earth" (v. 16), and He will be remembered and praised "forever and ever" (v. 17). A beautiful psalm lauding the virtues and worthiness of Jesus, the Christ.
Various descriptions of the Messiah (vs. 2-9)--He is "fairer than the sons of men," whose lips (messages) are full of grace, and thus He is blessed forever by God (v. 2). He is mighty and majestic "because of truth, humility, and righteousness" (vs. 3-5). He is, indeed, God (v. 6), Who rules "forever and ever," with a "scepter of righteousness." This is the passage that is quoted in Hebrews 1:8-9 and applied to Jesus. Note that, contrary to Jehovah's Witnesses' doctrine, Christ is truly God. But in Psalm 45, we also get an interesting insight into the triune nature of deity: "Therefore God, your God, has anointed You" (v. 7). Jesus is God, yet in the scheme of redemption worked out in heaven, He is, in effect, "outranked" by the Father (cf. I Cor. 11:3). This, of course, is only a temporary arrangement designed for accomplishing the salvation of man. The Father sent the Son Who sent the Holy Spirit. There is no inequality or superiority here, any more than man is "superior" to woman. Different roles have been assigned to make various tasks easier and more efficient. This Messiah is "scented" with the most fragrant spices (v. 8), and worthy of praise by the highest and noblest (v. 9). The daughters of kings are His servants.
Exalt and worship Him (vs. 10-17)--The theme of verse 9 is expanded through much of the rest of the psalm. The "daughter" of verse 10 might be the "kings' daughters" of verse 9, though there is a plurality in verse 9 that is lacking in verse 10. Regardless, He is so exalted that the "daughter" is commanded to "forget your own people also, and your father's house." Our highest allegiance is to be to Him (Luke 14:26). He desires us, too, but we should "worship Him" (v. 11). Again, that language cannot apply to man, even poetically; only God is to be worshipped. As they should, the rich and the powerful honor Him in various ways (vs. 12-15). His "sons" shall be "princes in all the earth" (v. 16), and He will be remembered and praised "forever and ever" (v. 17). A beautiful psalm lauding the virtues and worthiness of Jesus, the Christ.
Saturday, October 9, 2010
Psalm 44
The Lord's assistance in conquering Canaan (vs. 1-3)--"Assistance" might not be a strong enough word. Certainly He worked through His people, but the psalmist, correctly, gives Jehovah most of the credit: "You drove out the nations with Your hand" (v. 2). "They did not gain possession of the land by their own sword, nor did their own arm save them; but it was Your right hand, Your arm, and the light of Your countenance, because You favored them" (v. 3). It's a good place to begin a review of any life--the guidance of the Lord.
Trusting in God for victory (vs. 4-8)--Since He led Israel of old to victory, He can do the same for subsequent generations. He is the King Who can "command victories for Jacob" (v. 4). It is through His aid that enemies will be defeated (v. 5). We should not trust in our own devices (v. 6), but acknowledge that it is He Who was "saved us from our enemies" (v. 7). Thus, our boast is in Him, and we will "praise Your name forever" (v. 8). Israel was a national, as well as spiritual, entity, and thus the constant reference to "enemies" throughout the Psalms is literal and physical in character. Putting this on a more personal relevance for us, our great "enemy" is Satan. And it is through the Lord's assistance only that we can defeat Him.
All is not well (vs. 9-16)--The Psalmist here gives us a marvelous view of what our attitude ought to be. The first eight verses provide no hint that something might be wrong. The Lord has been instrumental, in times past, in leading His people to victory, and thus deserves to be praised. Regardless of what happens in life "Jehovah is worthy to be praised" (Ps. 18:3). But in the current case, "You have cast us off and put us to shame" (v. 9). Indeed, we have another fine example of palilogical parallelism..."You...You...You...You...You..." This is for ease of memorization. All of these matters are synonymous. The Lord had cast them off (v. 9), made them run from their enemies (v. 10), left them as weak as sheep (v. 11), sold them for "next to nothing" (i.e., they were worthless in His sight, v. 12), made them a reproach (v. 13) and a byword (v. 14). Dishonor and shame followed (vs. 15-16). The circumstance behind Israel's current miserable state is not recounted. The writer, having attributed past glories to the Lord, now attributes the current distress to Him as well. Jehovah is active, and near, in our lives. We must never forget that. And He does as He sees best for us.
"We have not forgotten you" (vs. 17-23)--This is questionable. Certainly, there were always faithful people in Israel, but they were nearly always in the minority. The account of Israel's history, as recorded in Judges through II Chronicle, is not one of faith and devotion to God. But, the psalmist claims that they had not "dealt falsely with Your covenant" (v. 17), "nor have our steps departed from Your way" (v. 18). Regardless of the accuracy of those statements, the Lord had turned against them (v. 19). The writer is somewhat confused. If they had been unfaithful and idolatrous, Jehovah would know it--"for He knows the secrets of the heart" (v. 21). "Yet for Your sake we are killed all day long; we are accounted as sheep for the slaughter" (v. 22). Paul quotes this passage in Romans 8:36 in reference to the persecution God's people might endure; but that is no indication that God no longer loves us. I do not believe this verse makes this psalm refer strictly to the Christian age. Paul is simply saying that the circumstance of the early church was similar to that in Psalm 44. I think part of the application here is to realize that, even in those times in our lives when we believe we are doing the best we can for Him, there will be anguish and sorrow. And we won't know why God is allowing it to happen. Or, more appropriately, bringing it upon us.
"Why do you hide your face?" (vs. 23-26)--There is no resolution to this song. The writer does not understand why the Lord is doing what He is doing, not if they had been faithful to Him. They had been humbled (v. 25), so "redeem us for Your mercies' sake" (v. 26). Show how merciful You are by delivering us from this current troubles. Again, we see a psalm that is so very relevant to our own lives. We do not know why things happen in our lives--good and bad--but through it all we should praise God and request His aid in times of sorrow and suffering.
Trusting in God for victory (vs. 4-8)--Since He led Israel of old to victory, He can do the same for subsequent generations. He is the King Who can "command victories for Jacob" (v. 4). It is through His aid that enemies will be defeated (v. 5). We should not trust in our own devices (v. 6), but acknowledge that it is He Who was "saved us from our enemies" (v. 7). Thus, our boast is in Him, and we will "praise Your name forever" (v. 8). Israel was a national, as well as spiritual, entity, and thus the constant reference to "enemies" throughout the Psalms is literal and physical in character. Putting this on a more personal relevance for us, our great "enemy" is Satan. And it is through the Lord's assistance only that we can defeat Him.
All is not well (vs. 9-16)--The Psalmist here gives us a marvelous view of what our attitude ought to be. The first eight verses provide no hint that something might be wrong. The Lord has been instrumental, in times past, in leading His people to victory, and thus deserves to be praised. Regardless of what happens in life "Jehovah is worthy to be praised" (Ps. 18:3). But in the current case, "You have cast us off and put us to shame" (v. 9). Indeed, we have another fine example of palilogical parallelism..."You...You...You...You...You..." This is for ease of memorization. All of these matters are synonymous. The Lord had cast them off (v. 9), made them run from their enemies (v. 10), left them as weak as sheep (v. 11), sold them for "next to nothing" (i.e., they were worthless in His sight, v. 12), made them a reproach (v. 13) and a byword (v. 14). Dishonor and shame followed (vs. 15-16). The circumstance behind Israel's current miserable state is not recounted. The writer, having attributed past glories to the Lord, now attributes the current distress to Him as well. Jehovah is active, and near, in our lives. We must never forget that. And He does as He sees best for us.
"We have not forgotten you" (vs. 17-23)--This is questionable. Certainly, there were always faithful people in Israel, but they were nearly always in the minority. The account of Israel's history, as recorded in Judges through II Chronicle, is not one of faith and devotion to God. But, the psalmist claims that they had not "dealt falsely with Your covenant" (v. 17), "nor have our steps departed from Your way" (v. 18). Regardless of the accuracy of those statements, the Lord had turned against them (v. 19). The writer is somewhat confused. If they had been unfaithful and idolatrous, Jehovah would know it--"for He knows the secrets of the heart" (v. 21). "Yet for Your sake we are killed all day long; we are accounted as sheep for the slaughter" (v. 22). Paul quotes this passage in Romans 8:36 in reference to the persecution God's people might endure; but that is no indication that God no longer loves us. I do not believe this verse makes this psalm refer strictly to the Christian age. Paul is simply saying that the circumstance of the early church was similar to that in Psalm 44. I think part of the application here is to realize that, even in those times in our lives when we believe we are doing the best we can for Him, there will be anguish and sorrow. And we won't know why God is allowing it to happen. Or, more appropriately, bringing it upon us.
"Why do you hide your face?" (vs. 23-26)--There is no resolution to this song. The writer does not understand why the Lord is doing what He is doing, not if they had been faithful to Him. They had been humbled (v. 25), so "redeem us for Your mercies' sake" (v. 26). Show how merciful You are by delivering us from this current troubles. Again, we see a psalm that is so very relevant to our own lives. We do not know why things happen in our lives--good and bad--but through it all we should praise God and request His aid in times of sorrow and suffering.
Sunday, September 12, 2010
Psalm 43
A plea for vindication (vs. 1-5)--As noted in the previous post, this psalm seems, in some sense, to be a continuation of the previous one. Indeed, in a number of ancient manuscripts, it is written as a part of Psalm 42. The Syriac (Syrian) version of the Old Testament says this song was composed "by David when Jonathan told him that Saul intended to slay him," but there is no historical evidence for this. The Arabic says this is a prayer for backsliding Jews. Regardless, the author is pleading for God's aid "against an ungodly nation" and "from the deceitful and unjust man" (v. 1). Verse 2 sounds much like Psalm 42 (and some earlier psalms as well)--the belief that God has "cast" the author off and is not helping him. God's light and truth can lead to His "holy hill" where is found "the altar of God," "exceeding joy," and "praise" of the Almighty (vs. 3-4). Yet, at the moment, as in Psalm 42:5 and 11, the author finds his soul "cast down" and "disquieted." He seems to be chastising himself some: "why am I so depressed? All I need to do is hope in God and He will help." There are those times in our lives when we are truly in a downcast condition and wonder why, given God's limitless blessings, we feel the way we do. Why can we not appreciate Him more? The answer to that is not easy, but again, I believe that's one of the reasons why the Lord had these psalms written--to help us understand the realistic human condition. In spite of all that God has done for us, there are times when that thought doesn't seem to help our dispirited feelings. Yet, we can continue to "hope in God" for deliverance and we can still praise Him, regardless of how we feel.
Saturday, August 28, 2010
Psalm 42
"Why are you cast down, O my soul?" (vs. 1-11)--It's interesting that this psalm and the next appear to go together. Verses 5, 11, and 43:5 are the same: "Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him For the help of His countenance." This is perhaps a chorus in the song. Because of this "chorus," both psalms have a mood of despair, but of hope. The writer desires God "as the deer pants for the water brooks" (v. 1). Yet God doesn't seem to be responding to him (v. 2), which brings tears "day and night" and continual mocking from his opponents (only identified as "they" in verse 3). Remembrance of his desire and need for God causes the songster to "pour out" his soul and reminds him of times he went "to the house of God, with the voice of joy and praise, with a multitude that kept a pilgrim feast" (v. 4). This tends to imply that he is not doing so now, for reasons that are not stated. Then the first rendition of the chorus, if such is what it is (v. 5). A despondent soul, which can only "hope in God" and praise Him "for the help of His countenance." There are indeed times for us all when we believe that only the Lord can help us. And sometimes it seems like He isn't, or at least He is delaying His answer longer than we desire Him to. But never give up (Luke 18:1-5). When our souls do get "cast down," then remember what He has done for us before (v. 6). Since He has the power to control nature, He can control our puny lives (v. 7). In His time, "Jehovah will command his lovingkindness"--notice the future tense, "will command." He wasn't doing it in the present, but the psalmist had faith that at some point, the Lord would act in his behalf. At the moment, and apparently for the immediate future (the future tense is used again in verse 9), the author thinks God has forgotten him, and he doesn't understand why (v. 9). His enemies are giving Him fits, and mocking him, chiding him for trusting in a God who is not there. So, the song ends on the despairing, but hopeful, chorus, "Why are you cast down, O my soul?...Hope in God" (v. 11).
Sunday, August 8, 2010
Psalm 41
“Blessed is he who considers the poor” (vs. 1-3)—The Lord has always pronounced favor on those who aid the less fortunate; indeed, it is a sign of “pure religion” (James 1:27). Without a governmental welfare system in the Old Testament, Jehovah required voluntary service to the poor; indeed, there is no virtue in America’s system of forced benevolence. Even the king, who had the authority to compel people to do whatever he wanted, recognizes the blessings that accrue to those who “consider the poor.” Jehovah will “preserve him” and “he will be blessed on the earth” (v. 2). Protection from enemies (v. 2), and strength and sustaining in illness will also be his (v. 3). Again, this is poetic language and not intended as absolutes. But they do teach a general lesson that helping the feeble is noticed and blessed by God.
David and his enemies (vs. 4-9)—There seems to be a decided shift in the theme of this psalm from henceforth. David acknowledges his sin and asks for mercy (v. 4). Perhaps because of that sin, his enemies oppress him in various ways, in word (vs. 5-8) and in deed (v. 9). Specifically, these enemies “speak evil” and “lies” (v. 5). “His heart gathers iniquity to itself” (v. 6), then goes out and commits it. Notice that the heart is where sin begins, and if the heart is “gathering” sin, it will execute it. His enemies hope for David’s death (vs. 7-8), and even “my own familiar friend in whom I trusted…has lifted up his heel against me” (v. 9). David is once again contrasting the actions of man with the help only God can provide.
The appeal for mercy (vs. 10-13)—There is some indication that David might literally be ill. He speaks of such in verses 3, 5, 8, and 10. Whether that is so, he comprehends his need for mercy (v. 10), and in this case, he wants that mercy “that I may repay them,” i.e., the enemies he had been earlier discussing. Part of the evidence that Jehovah is “well pleased” with him was the defeat of the devises and plans of his foes (v. 11). How David knew that such a victory meant that the Lord was pleased with him, we do not know. Once again, we witness the belief that David had that God was active in his life and all that happened could be attributed to His moving and working on David’s behalf, or against him. The Lord would “uphold me in my integrity and set me before Your face forever” (v. 12). This is a cause for rejoicing and praising the Lord (v. 13).
Such ends Book One of the Psalms. We do not know, for sure, how or why the book has five divisions. Some have supposed that the songs were collected at different times by different persons. Regardless, the Hebrews recognized these divisions in the book and they have come down to us as well.
David and his enemies (vs. 4-9)—There seems to be a decided shift in the theme of this psalm from henceforth. David acknowledges his sin and asks for mercy (v. 4). Perhaps because of that sin, his enemies oppress him in various ways, in word (vs. 5-8) and in deed (v. 9). Specifically, these enemies “speak evil” and “lies” (v. 5). “His heart gathers iniquity to itself” (v. 6), then goes out and commits it. Notice that the heart is where sin begins, and if the heart is “gathering” sin, it will execute it. His enemies hope for David’s death (vs. 7-8), and even “my own familiar friend in whom I trusted…has lifted up his heel against me” (v. 9). David is once again contrasting the actions of man with the help only God can provide.
The appeal for mercy (vs. 10-13)—There is some indication that David might literally be ill. He speaks of such in verses 3, 5, 8, and 10. Whether that is so, he comprehends his need for mercy (v. 10), and in this case, he wants that mercy “that I may repay them,” i.e., the enemies he had been earlier discussing. Part of the evidence that Jehovah is “well pleased” with him was the defeat of the devises and plans of his foes (v. 11). How David knew that such a victory meant that the Lord was pleased with him, we do not know. Once again, we witness the belief that David had that God was active in his life and all that happened could be attributed to His moving and working on David’s behalf, or against him. The Lord would “uphold me in my integrity and set me before Your face forever” (v. 12). This is a cause for rejoicing and praising the Lord (v. 13).
Such ends Book One of the Psalms. We do not know, for sure, how or why the book has five divisions. Some have supposed that the songs were collected at different times by different persons. Regardless, the Hebrews recognized these divisions in the book and they have come down to us as well.
Saturday, July 24, 2010
Psalm 40
Waiting patiently for the Lord (vs. 1-3)--Good things usually happen when we do, and David mentions four of them in the first three verses: He hears (v. 1), He brings us out of a "horrible pit" and sets us upon a firm foundation (v. 2), and He puts a new song in our mouths, i.e., a new reason for living (v. 3). As a result, "many will see it and fear, and will trust in the Lord" (v. 3). Waiting patiently is not something most of us are good at; but we simply must have the faith to let God work out things in our lives according to His will.
The wonderful works of God (vs. 4-5)--For the man "who makes the Lord his trust" (v. 4), there are many wonderful works of God that open up to his vista. Verse 5 is lovely: "Many, O LORD my God, are Your wonderful works which You have done; and Your thoughts toward us cannot be recounted to You in order; if I would declare and speak of them, they are more than can be numbered." Our blessings are countless and innumerable; indeed, we don't even begin to know all of the things the Lord does for us. His works are truly wonderful. But only open eyes can see them.
The work of the Messiah (vs. 6-10)--These verses certainly refer to the Messiah; at least verses 6-8, because the writer of the book of Hebrews tells us so (Hebrews 10:5-9). Verse 6 is a frequent theme in both the Old Testament and New. While God does expect and demand worship, without a pure heart such worship is vain. The prophets speak almost endlessly of this (see Isaiah 1:10ff; Jer. 7:1-4; Amos 5:21-24). Verse 7 cannot refer to David: "Then I said, 'Behold, I come; in the scroll of the book it is written of me.'" And, again, the New Testament tells us these verses apply to Jesus. He certainly taught the word of God at every opportunity (vs. 9-10).
A final prayer (vs. 11-17)--We seem to return strictly to David in this section; verse 12, "My iniquities have overtaken me, so that I am not able to look up; they are more than the hairs of my head," can hardly apply to Jesus. David prays for the Lord's "tender mercies," and "lovingkindness" (v. 11); those are what he believes will save him from the "innumerable evils" that had surrounded him, and his own sins (v. 12). Whereas earlier in the psalm, David counsels patient waiting on Jehovah, in verse 13, he pleads, "O Lord, make haste to help me!" Verses 14-16 give us another grand example of "palilogical parallelism": "Let them be ashamed...let them be driven backward...let them be confounded...let all those who seek you...let such as love your salvation..." Again, this is for ease of memorization. David wants his enemies baffled and defeated, and all those who seek the Lord to rejoice, be glad, and praise Him. The Lord is our help and deliverer, yet David ends the psalm by again requesting, "do no delay, O my God." Well, David, follow your own advice of verse one and "wait patiently." But the human element, always so plain in the Psalms, is in evidence here. While we (and David) know that we should wait for the Lord's deliverance, which will come in His time, not ours, we still hope and pray that He will act soon. Thoughts such as this are what make the Psalms so valuable. They teach us grand lessons about the nature and actions of Jehovah, but they speak in such human language as well.
The wonderful works of God (vs. 4-5)--For the man "who makes the Lord his trust" (v. 4), there are many wonderful works of God that open up to his vista. Verse 5 is lovely: "Many, O LORD my God, are Your wonderful works which You have done; and Your thoughts toward us cannot be recounted to You in order; if I would declare and speak of them, they are more than can be numbered." Our blessings are countless and innumerable; indeed, we don't even begin to know all of the things the Lord does for us. His works are truly wonderful. But only open eyes can see them.
The work of the Messiah (vs. 6-10)--These verses certainly refer to the Messiah; at least verses 6-8, because the writer of the book of Hebrews tells us so (Hebrews 10:5-9). Verse 6 is a frequent theme in both the Old Testament and New. While God does expect and demand worship, without a pure heart such worship is vain. The prophets speak almost endlessly of this (see Isaiah 1:10ff; Jer. 7:1-4; Amos 5:21-24). Verse 7 cannot refer to David: "Then I said, 'Behold, I come; in the scroll of the book it is written of me.'" And, again, the New Testament tells us these verses apply to Jesus. He certainly taught the word of God at every opportunity (vs. 9-10).
A final prayer (vs. 11-17)--We seem to return strictly to David in this section; verse 12, "My iniquities have overtaken me, so that I am not able to look up; they are more than the hairs of my head," can hardly apply to Jesus. David prays for the Lord's "tender mercies," and "lovingkindness" (v. 11); those are what he believes will save him from the "innumerable evils" that had surrounded him, and his own sins (v. 12). Whereas earlier in the psalm, David counsels patient waiting on Jehovah, in verse 13, he pleads, "O Lord, make haste to help me!" Verses 14-16 give us another grand example of "palilogical parallelism": "Let them be ashamed...let them be driven backward...let them be confounded...let all those who seek you...let such as love your salvation..." Again, this is for ease of memorization. David wants his enemies baffled and defeated, and all those who seek the Lord to rejoice, be glad, and praise Him. The Lord is our help and deliverer, yet David ends the psalm by again requesting, "do no delay, O my God." Well, David, follow your own advice of verse one and "wait patiently." But the human element, always so plain in the Psalms, is in evidence here. While we (and David) know that we should wait for the Lord's deliverance, which will come in His time, not ours, we still hope and pray that He will act soon. Thoughts such as this are what make the Psalms so valuable. They teach us grand lessons about the nature and actions of Jehovah, but they speak in such human language as well.
Tuesday, July 6, 2010
Psalm 39
Meditation (vs. 1-3a)--I think the key to this section is found in the first part of verse 3: "While I was musing..." David wasn't speaking, he was thinking. "I will restrain my mouth...I was mute with silence, I held my peace" (vs. 1-2). He was grieving for some reason (v. 2), and grief that burned in his heart (v. 3). He appeared to be meditating on life itself.
The results of his meditation (vs. 3b-6)--David finally speaks up, talking to the Lord, and indeed, he is considering the futility of life. He speaks of the frailty (v. 4), the brevity (v. 5), and the vanity of this earthly existence. "Certainly every man at his best state is but vapor" (v. 5). It's a good lesson for all of us to learn. It doesn't matter if a man "heaps up riches" (v. 6); somebody else will enjoy them--he "does not know who will gather them."
The heavy hand of the Lord (vs. 7-13)--And even though our only hope is in the Lord (v. 7), it does seem, at times, that even He is against us. At times like that, we are most aware of our sins (v. 8). "Remove Your plague from me; I am consumed by the blow of Your hand" (v. 10). Jehovah rebukes us and man's "beauty melt[s] away like a moth." Again, "surely every man is vapor" (v. 11). David asks the Lord to deliver him from his transgressions, and to not make him a reproach (v. 8). Even when David had nothing to say, "it was You who did it" (v. 9). Once more we see how involved in his life David believes the Lord to be. All that happens to him he attributes to God. The king had a very strong sense of God's abiding presence. Sometimes David felt that God was close, but in this psalm, "I am a stranger with You, a sojourner, as all my fathers were" (v. 12). So he pleads for God to hear his prayer and see his tears, though he wants Him to "remove Your gaze from me, that I may regain strength, before I go away and am no more" (v. 13). Whatever the current circumstances were, they caused David to examine life in general, realize its brevity and vanity, and that God can make our lives difficult, but only He can deliver us (v. 8).
The results of his meditation (vs. 3b-6)--David finally speaks up, talking to the Lord, and indeed, he is considering the futility of life. He speaks of the frailty (v. 4), the brevity (v. 5), and the vanity of this earthly existence. "Certainly every man at his best state is but vapor" (v. 5). It's a good lesson for all of us to learn. It doesn't matter if a man "heaps up riches" (v. 6); somebody else will enjoy them--he "does not know who will gather them."
The heavy hand of the Lord (vs. 7-13)--And even though our only hope is in the Lord (v. 7), it does seem, at times, that even He is against us. At times like that, we are most aware of our sins (v. 8). "Remove Your plague from me; I am consumed by the blow of Your hand" (v. 10). Jehovah rebukes us and man's "beauty melt[s] away like a moth." Again, "surely every man is vapor" (v. 11). David asks the Lord to deliver him from his transgressions, and to not make him a reproach (v. 8). Even when David had nothing to say, "it was You who did it" (v. 9). Once more we see how involved in his life David believes the Lord to be. All that happens to him he attributes to God. The king had a very strong sense of God's abiding presence. Sometimes David felt that God was close, but in this psalm, "I am a stranger with You, a sojourner, as all my fathers were" (v. 12). So he pleads for God to hear his prayer and see his tears, though he wants Him to "remove Your gaze from me, that I may regain strength, before I go away and am no more" (v. 13). Whatever the current circumstances were, they caused David to examine life in general, realize its brevity and vanity, and that God can make our lives difficult, but only He can deliver us (v. 8).
Tuesday, June 29, 2010
Psalm 38
The burden of sin (vs. 1-22)—This whole psalm appears to be a mourning over sin. David believes that the Lord is very angry with him (vs. 1-2). That’s an interesting thought. How does David know God is angry with him? Did the Lord tell him by revelation? Probably not. David simply believed that “because of my sin” (v. 3), and his current circumstances, the Lord was punishing him. David speaks several times of physical infirmities--“there is no soundness in my flesh” (v. 3), “my wounds are foul and festering” (v. 5), “my loins are full of inflammation, and there is no soundness in my flesh” (v. 7). This could be poetic and not literal, but the repeated mentioning of physical maladies leads me to believe that David is truly plagued at the moment with some illness. And he attributes that to the Lord chastising him because of sin. His sin had overpowered him: “For my iniquities have gone over my head; like a heavy burden they are too heavy for me” (v. 4). Indeed, all who try to live godly know that feeling, but, of course, such is no excuse for sin. He pleads his case before Jehovah (v. 9); there is no one else to help. His own heart and strength fail him (v. 10), his loved ones, friends, and relatives “stand aloof” and “afar off” (v. 11). And his enemies plot his destruction (v. 12). But there was nothing David could do about it. He was as helpless as a deaf and dumb man (vs. 13-14). However, he believes the Lord will hear him (v. 15) and deliver him (v. 16). David has just about reached his limit, or believes he has (v. 17). His attitude towards his sin is the correct one: “For I will declare my iniquity; I will be in anguish over my sin” (v. 18). Oh, that more people would have such a spirit! But he opposed by strong foes, and numerous ones (v. 19). They are against him “because I follow what is good” (v. 20), though apparently he hadn’t done so in the present circumstance. He makes one last plea to Jehovah: “Do not forsake me, O LORD; O my God, be not far from me! Make haste to help me, O Lord, my salvation!” (vs. 21-22). It’s enlightening that there is no resolution here. Unlike many earlier psalms where David makes his petition and then glorifies the Lord because of a positive answer, this song is left indefinite. As of the final writing, God had not answered David. And indeed, that is frequently how we feel. Contrary to our desires, the Lord delays His answer and our soul is in anguish. We must wait on Him and accept the consequences of our actions.
Wednesday, June 16, 2010
Psalm 37
"The meek shall inherit the earth” (vs. 1-40)—This isn’t an easy psalm to outline; there doesn’t seem to be any organization that I can see. There are a couple of themes that run constantly throughout it, however. “The meek (or some such) shall inherit the earth” is one of them (vs. 9, 11, 22. 29, 34). The other theme is a constant contrast between the righteous and the wicked. There are some special poetic devices used in a place or two which shall be duly noted.
David starts the psalm by encouraging us not to worry about “evildoers” (v. 1). “They shall soon be cut down like the grass, And wither as the green herb.” Rather—and here we have the palilogical poetical device— “trust…dwell…delight…commit…trust…rest…do not fret…cease…” (vs. 3-8). All of these things have attendant blessings attached. Once again, “evildoers shall be cut off” (v. 9), but “those who wait on the LORD, they shall inherit the earth” (v. 9). This “inherit the earth” concept needs a little exploring.
In Matthew 5:5, Jesus said, “Blessed are the meek, for they shall inherit the earth.” The last part is borrowed from the 37th Psalm (and a couple other locations) and is a proverbial, poetic statement for reception of the highest blessings. The “land” promise was very important to the Jews, of course, so any reference to it would be a comfort to them. But, keep in mind, we are dealing with poetry here. The Jehovah’s Witnesses like to apply Matthew 5:5 as literal—the “meek” will live forever here on earth, taking the poetic statement and trying to turn it into reality. There are several problems with that. First of all, who are they going to inherit the earth from? Somebody has to die before there can be an inheritance. Who dies so that the “meek” can inherit the earth from them? Plus, Psalm 25:13 says of the man who fears the Lord, “his descendants shall inherit the earth.” Who gets the earth, the meek (righteous, he who fears the Lord), or their descendants? The error here by the JW’s is grievous. NEVER take poetic language and build a doctrine on it. It’s poetry, it’s emotive, it’s flowery, it’s not prose and not intended to be taken with exact literalness. Many, many people, and not just the JW’s, are guilty of that interpretive faux pas.
Back to Psalm 37. The futility of the wicked is noted in verses 12-15. He “plots against the just,” but “the Lord laughs at him” (vs. 12-13). I don’t think I want Jehovah laughing at me, at least not in this sort of context. The efforts of the wicked will eventually turn back upon them (vs. 14-15). It is much better to have only a little, and be righteous, than to be rich and evil (v. 16), for “the arms of the wicked shall be broken, but the LORD upholds the righteous” (v. 17). The Lord knows His people “and their inheritance shall be forever” (v. 18). That’s the true “inheritance” we are looking for—the eternal one. The righteous will be taken care of in times of peril, but not the wicked (vs. 19-20); “into smoke they shall vanish away” (v. 20). The Lord leads the “good man” (v. 23) and “delights in his way.” The righteous may stumble from time to time, but the Lord will “uphold him” (v. 24), and always take care of him: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (v. 25). The righteous are merciful, and do good (vs. 26-27), and because of that righteousness (“justice”), the Lord never forsakes “His saints; they are preserved forever” (v. 28). Not so the wicked (v. 28). His descendants “shall be cut off.” The idea of “descendants” is an important one as well. A man who had none was considered incomplete or cursed by God. A huge family was a necessity in an agricultural, and warrior, society. Thus, “children are a heritage from the Lord” (Psalm 127:3), and a barren woman was shamed, as was a man whose descendants were “cut off.” There were few blights worse than that. Then we have some characteristics of the righteous. He speaks wisdom, and keeps the “law of his God in his heart,” thus “none of his steps shall slide” (vs. 30-31). Indeed, keeping God’s word in our hearts is the only way to avoid sin (Psalm 119:11). The wicked are ever pursuing the righteous (v. 32), but the Lord knows that (v. 33) and will protect His saints. Thus, “wait on the Lord and keep His way” (v. 34). The wicked may appear strong for a season (v. 35), “yet he passed away, and behold, he was no more; indeed, I sought him, but he could not be found” (v. 36). Total obliteration for the evil ones. Keep your eyes on the blameless man; “the end of that man is peace” (v. 37). Or as the NKJV says, “the future of that man is peace.” In contrast, “the future of the wicked shall be cut off” (v. 38). Our salvation is “from the Lord,” and He is our “strength in the time of trouble” (v. 39). He will help the righteous, deliver them from the wicked, and save them (v. 40). Why? “Because they trust in Him.” This is one of my favorite psalm. It is very comforting and speaks forthrightly of God’s care for His people and hatred of wickedness.
David starts the psalm by encouraging us not to worry about “evildoers” (v. 1). “They shall soon be cut down like the grass, And wither as the green herb.” Rather—and here we have the palilogical poetical device— “trust…dwell…delight…commit…trust…rest…do not fret…cease…” (vs. 3-8). All of these things have attendant blessings attached. Once again, “evildoers shall be cut off” (v. 9), but “those who wait on the LORD, they shall inherit the earth” (v. 9). This “inherit the earth” concept needs a little exploring.
In Matthew 5:5, Jesus said, “Blessed are the meek, for they shall inherit the earth.” The last part is borrowed from the 37th Psalm (and a couple other locations) and is a proverbial, poetic statement for reception of the highest blessings. The “land” promise was very important to the Jews, of course, so any reference to it would be a comfort to them. But, keep in mind, we are dealing with poetry here. The Jehovah’s Witnesses like to apply Matthew 5:5 as literal—the “meek” will live forever here on earth, taking the poetic statement and trying to turn it into reality. There are several problems with that. First of all, who are they going to inherit the earth from? Somebody has to die before there can be an inheritance. Who dies so that the “meek” can inherit the earth from them? Plus, Psalm 25:13 says of the man who fears the Lord, “his descendants shall inherit the earth.” Who gets the earth, the meek (righteous, he who fears the Lord), or their descendants? The error here by the JW’s is grievous. NEVER take poetic language and build a doctrine on it. It’s poetry, it’s emotive, it’s flowery, it’s not prose and not intended to be taken with exact literalness. Many, many people, and not just the JW’s, are guilty of that interpretive faux pas.
Back to Psalm 37. The futility of the wicked is noted in verses 12-15. He “plots against the just,” but “the Lord laughs at him” (vs. 12-13). I don’t think I want Jehovah laughing at me, at least not in this sort of context. The efforts of the wicked will eventually turn back upon them (vs. 14-15). It is much better to have only a little, and be righteous, than to be rich and evil (v. 16), for “the arms of the wicked shall be broken, but the LORD upholds the righteous” (v. 17). The Lord knows His people “and their inheritance shall be forever” (v. 18). That’s the true “inheritance” we are looking for—the eternal one. The righteous will be taken care of in times of peril, but not the wicked (vs. 19-20); “into smoke they shall vanish away” (v. 20). The Lord leads the “good man” (v. 23) and “delights in his way.” The righteous may stumble from time to time, but the Lord will “uphold him” (v. 24), and always take care of him: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (v. 25). The righteous are merciful, and do good (vs. 26-27), and because of that righteousness (“justice”), the Lord never forsakes “His saints; they are preserved forever” (v. 28). Not so the wicked (v. 28). His descendants “shall be cut off.” The idea of “descendants” is an important one as well. A man who had none was considered incomplete or cursed by God. A huge family was a necessity in an agricultural, and warrior, society. Thus, “children are a heritage from the Lord” (Psalm 127:3), and a barren woman was shamed, as was a man whose descendants were “cut off.” There were few blights worse than that. Then we have some characteristics of the righteous. He speaks wisdom, and keeps the “law of his God in his heart,” thus “none of his steps shall slide” (vs. 30-31). Indeed, keeping God’s word in our hearts is the only way to avoid sin (Psalm 119:11). The wicked are ever pursuing the righteous (v. 32), but the Lord knows that (v. 33) and will protect His saints. Thus, “wait on the Lord and keep His way” (v. 34). The wicked may appear strong for a season (v. 35), “yet he passed away, and behold, he was no more; indeed, I sought him, but he could not be found” (v. 36). Total obliteration for the evil ones. Keep your eyes on the blameless man; “the end of that man is peace” (v. 37). Or as the NKJV says, “the future of that man is peace.” In contrast, “the future of the wicked shall be cut off” (v. 38). Our salvation is “from the Lord,” and He is our “strength in the time of trouble” (v. 39). He will help the righteous, deliver them from the wicked, and save them (v. 40). Why? “Because they trust in Him.” This is one of my favorite psalm. It is very comforting and speaks forthrightly of God’s care for His people and hatred of wickedness.
Thursday, June 10, 2010
Psalm 36
The wicked (vs. 1-4)—These first four verses certainly provide us with a good overall perspective of a wicked person: no fear of God, self-importance, no humility, an evil and deceitful mouth, lack of wisdom, he plots iniquity at night in his bed, and does not hate sin. Not every wicked person will manifest all of these qualities, but you can be sure that he will possess too many of them.
Contrast: the goodness of God (vs. 5-9)—We see some palilogical parallelism in verses 3 and 4 (“he…he…he…he…”), and some more in verses 5 and 6 (“Your…Your…Your…Your…”), a very nice poetic touch. David writes of God’s mercy, faithfulness, righteousness, and judgments, and the figures he uses indicates that all of them are boundless and eternal. Because God’s “lovingkindness” is so “precious,” “the children of men put their trust under the shadow of Your wings” (v. 7). Men are satisfied—“abundantly—with “the fullness of Your house” (v. 8). David is probably not speaking here of God’s religious house. Just as our houses are full of food and provisions, God provides His blessings from His “house” as well. And part of that satisfaction is because in the Lord we have life and light (v. 9). How much more beautiful is the life God provides than that of the wicked!
A prayer for continued blessings (vs. 10-12)—Because that life is so wonderful, David asks for continued lovingkindness and righteousness (v. 10). The king wishes to be protected from pride and the wicked, the places where “the workers of iniquity have fallen…and are not able to rise” (v. 12). Acknowledging our need for God is one of the great evidences of an attempt to serve Him, and the exact opposite of the wicked who, as verse 1 says, has “no fear of God before his eyes.”
Contrast: the goodness of God (vs. 5-9)—We see some palilogical parallelism in verses 3 and 4 (“he…he…he…he…”), and some more in verses 5 and 6 (“Your…Your…Your…Your…”), a very nice poetic touch. David writes of God’s mercy, faithfulness, righteousness, and judgments, and the figures he uses indicates that all of them are boundless and eternal. Because God’s “lovingkindness” is so “precious,” “the children of men put their trust under the shadow of Your wings” (v. 7). Men are satisfied—“abundantly—with “the fullness of Your house” (v. 8). David is probably not speaking here of God’s religious house. Just as our houses are full of food and provisions, God provides His blessings from His “house” as well. And part of that satisfaction is because in the Lord we have life and light (v. 9). How much more beautiful is the life God provides than that of the wicked!
A prayer for continued blessings (vs. 10-12)—Because that life is so wonderful, David asks for continued lovingkindness and righteousness (v. 10). The king wishes to be protected from pride and the wicked, the places where “the workers of iniquity have fallen…and are not able to rise” (v. 12). Acknowledging our need for God is one of the great evidences of an attempt to serve Him, and the exact opposite of the wicked who, as verse 1 says, has “no fear of God before his eyes.”
Thursday, June 3, 2010
Psalm 35
Plead my cause, O Lord (vs. 1-10)—Some unknown enemy is again plaguing David and, in military terms, he asks for the Lord’s assistance: “Fight against those who fight against me” (v. 1). Take shield, buckler, and spear to stop those who pursued David (v. 2-3). Be my salvation (v. 3). I mentioned, a few psalms ago, a poetic devise common in Hebrew literature called “palilogical parallelism,” where a certain word or phrase is repeated in order to aid memorization. We see this again in verses 4-8: “Let those be put to shame…let those be turned back…let them be like chaff…let the angel of the Lord…let their way be dark…let the angel of the Lord…let destruction come…let his net…” All of these are curses upon David’s enemies, and again, this structure of the poem facilitate easy remembrance. And the end result is joy and rejoicing and praise to Jehovah (vs. 9-10).
He complains of their ungodly behavior (vs. 11-16)—They were false witnesses who rose against him, and David’s biggest complaint is found in verse 12: “They reward me evil for good.” When they were ill, David mourned for them, humbled himself, fasted, prayed for them (v. 13), and was is great distress (v. 14). “But in my adversity, they rejoiced” (v. 15), and “they gnashed at me with their teeth” (v. 16). These verses tend to make us believe that David is being stabbed in the back by friends or family; some have suggested that Absalom might be meant. We don’t know, but it does appear that someone close to him has betrayed him. That’s not an uncommon thing within a king’s court.
How long, Lord? (vs. 17-28)—And, like all of us, David desires a speedy resolution to his problem. “Lord, how long will You look on?” (v. 17). If Jehovah would rescue him, “I will give You thanks in the great assembly; I will praise You among many people” (v. 18). But such liberation has obviously not taken place yet (v. 19). He describes more of their wickedness in verses 20-21, mainly sins of the tongue. Certainly the Lord has seen it (v. 22), and David requests equal justice of God: “Do not keep silence.” Poetically, in verses 22 through 24, he moves from a synonymous parallelism (“do not keep silence…stir up yourself…vindicate me…”) to palilogical parallelism in verses 25-27: “Let them not say…let them not say…let them be ashamed…let them be clothes…let them shout…let them say continually….let the Lord…” Those last three “lets” are for praise of God, so perhaps David has found some relief for his circumstance. The psalm ends with a final word of praise: “And my tongue shall speak of Your righteousness and of Your praise all the day long” (v. 28). It’s not impossible that there were no specific historical circumstances behind this psalm; it could be just a song written by David to describe certain conditions he has faced in his life and ends with an exaltation of God.
He complains of their ungodly behavior (vs. 11-16)—They were false witnesses who rose against him, and David’s biggest complaint is found in verse 12: “They reward me evil for good.” When they were ill, David mourned for them, humbled himself, fasted, prayed for them (v. 13), and was is great distress (v. 14). “But in my adversity, they rejoiced” (v. 15), and “they gnashed at me with their teeth” (v. 16). These verses tend to make us believe that David is being stabbed in the back by friends or family; some have suggested that Absalom might be meant. We don’t know, but it does appear that someone close to him has betrayed him. That’s not an uncommon thing within a king’s court.
How long, Lord? (vs. 17-28)—And, like all of us, David desires a speedy resolution to his problem. “Lord, how long will You look on?” (v. 17). If Jehovah would rescue him, “I will give You thanks in the great assembly; I will praise You among many people” (v. 18). But such liberation has obviously not taken place yet (v. 19). He describes more of their wickedness in verses 20-21, mainly sins of the tongue. Certainly the Lord has seen it (v. 22), and David requests equal justice of God: “Do not keep silence.” Poetically, in verses 22 through 24, he moves from a synonymous parallelism (“do not keep silence…stir up yourself…vindicate me…”) to palilogical parallelism in verses 25-27: “Let them not say…let them not say…let them be ashamed…let them be clothes…let them shout…let them say continually….let the Lord…” Those last three “lets” are for praise of God, so perhaps David has found some relief for his circumstance. The psalm ends with a final word of praise: “And my tongue shall speak of Your righteousness and of Your praise all the day long” (v. 28). It’s not impossible that there were no specific historical circumstances behind this psalm; it could be just a song written by David to describe certain conditions he has faced in his life and ends with an exaltation of God.
Saturday, May 29, 2010
Psalm 34
Magnifying the Lord (vs. 1-22)—This psalm is an acrostic, which means each verse starts with a different letter of the Hebrew alphabet, in sequence. There is a place or two where the sequence is not perfect, but for the most part it is consecutive. There are a few psalms like this. Such is done for ease of memorization; since most people had very little education in the ancient world, and thus couldn’t read, poetry was frequently used to help remember the material presented. A full one-third of the Old Testament is written in poetic form. The acrostical nature of this psalm makes it a little difficult to outline; David jumps from subject to subject, so I’ll just give a running summary of what he says.
The title of the psalm, “A psalm of David when he pretended madness before Abimelech, who drove him away, and he departed” is problematic. As I’ve pointed out before, these “titles” were added by later editors, so we aren’t sure they are accurate. But they could be.
David starts the psalm with a praise and magnification of Jehovah (vs. 1-3). Verse 4 states the immediate reason: “I sought the LORD, and He heard me, and delivered me from all my fears.” Others also “looked to Him…and were not ashamed” (v. 5), and this included “the poor man” (v. 6). Fearing (reverencing) the Lord is mentioned in verses 7 and 9; He will protect us if we do (v. 7), and provide for us (v. 9). Even the “young lions” don’t have that assurance (v. 10). The Lord is “good,” and we are blessed if we trust in Him (v. 8). David then provides some lessons for “you children.” This probably not literally “children,” but those of a contrite, teachable spirit. If a man wants to live a long life (v. 12), he should use his tongue righteousness—not speak evil or deceitfully (v. 13), “depart from evil and do good,” and “seek peace and pursue it” (v. 14). These things won’t guarantee a long life, of course, but they are certainly good principles that will largely prevent us from being in situations that are dangerous. Remember the poetic nature of the language; the principles, though true, are general and not specific. The Lord watches over His people (v. 15), hears them and delivers them (v. 17), and “is near those who have a broken heart”—broken by sin (v. 18). The contrite, humble spirit is something else He looks at (v. 18), but he is opposed to those who do evil (v. 16). “Many are the afflictions of the righteous” (v. 19); He allows us to be tried and tested, but He will deliver us—righteousness is the key here. Verse 20 has a Messianic fulfillment—“He guards all his bones; not one of them is broken.” Its immediate application is a general supplement to verse 19, but again, has a long range fulfillment in what happened to Jesus. John makes the reference in John 19:36: “For these things were done that the Scripture should be fulfilled, "Not one of His bones shall be broken.” Evil is the downfall of the wicked, and condemnation follows “those who hate the righteous.” But contrary, “The LORD redeems the soul of His servants, And none of those who trust in Him shall be condemned” (v. 22). It’s a lovely psalm with some very comforting, encouraging thoughts.
The title of the psalm, “A psalm of David when he pretended madness before Abimelech, who drove him away, and he departed” is problematic. As I’ve pointed out before, these “titles” were added by later editors, so we aren’t sure they are accurate. But they could be.
David starts the psalm with a praise and magnification of Jehovah (vs. 1-3). Verse 4 states the immediate reason: “I sought the LORD, and He heard me, and delivered me from all my fears.” Others also “looked to Him…and were not ashamed” (v. 5), and this included “the poor man” (v. 6). Fearing (reverencing) the Lord is mentioned in verses 7 and 9; He will protect us if we do (v. 7), and provide for us (v. 9). Even the “young lions” don’t have that assurance (v. 10). The Lord is “good,” and we are blessed if we trust in Him (v. 8). David then provides some lessons for “you children.” This probably not literally “children,” but those of a contrite, teachable spirit. If a man wants to live a long life (v. 12), he should use his tongue righteousness—not speak evil or deceitfully (v. 13), “depart from evil and do good,” and “seek peace and pursue it” (v. 14). These things won’t guarantee a long life, of course, but they are certainly good principles that will largely prevent us from being in situations that are dangerous. Remember the poetic nature of the language; the principles, though true, are general and not specific. The Lord watches over His people (v. 15), hears them and delivers them (v. 17), and “is near those who have a broken heart”—broken by sin (v. 18). The contrite, humble spirit is something else He looks at (v. 18), but he is opposed to those who do evil (v. 16). “Many are the afflictions of the righteous” (v. 19); He allows us to be tried and tested, but He will deliver us—righteousness is the key here. Verse 20 has a Messianic fulfillment—“He guards all his bones; not one of them is broken.” Its immediate application is a general supplement to verse 19, but again, has a long range fulfillment in what happened to Jesus. John makes the reference in John 19:36: “For these things were done that the Scripture should be fulfilled, "Not one of His bones shall be broken.” Evil is the downfall of the wicked, and condemnation follows “those who hate the righteous.” But contrary, “The LORD redeems the soul of His servants, And none of those who trust in Him shall be condemned” (v. 22). It’s a lovely psalm with some very comforting, encouraging thoughts.
Thursday, May 27, 2010
Psalm 33
Praise is beautiful (vs. 1-3)—The idea of praise runs through these first three verses. We have some synonymous parallelism here—the same idea being repeated over and over. Note: rejoice, praise (v. 1), praise, make melody (v. 2), sing, play skillfully (v. 3). They all express a concurrent theme. Instruments are mentioned (harp, instrument of ten strings), which some point to for authorization for the use of mechanical instruments in Christian worship today. But David lived under the old law, not the new. We don’t burn animal sacrifices today, as they did under the Law of Moses. It is even questionable whether David was right in introducing instruments into the worship of the old law. Study Amos 6:5 for more information (I have a lengthy discussion of this on my Minor Prophets blog).
Why this praise? The power of the word of God (vs. 4-12)—Verse 4 starts with the word “for” which indicates purpose. Why should give the Lord such magnificent praise? “For the word of the LORD is right, and all His work is done in truth. He loves righteousness and justice; the earth is full of the goodness of the LORD” (vs. 4-5). Several good reasons listed there, all based upon the authority and correctness of Jehovah’s word. He made all things by His word (not evolution, v. 6), and He sustains all the same way (v. 7; cf. Heb. 1:3). Fear Him and respect Him (v. 8), again based on the awesome power of His word: “For He spoke, and it was done; He commanded, and it stood fast” (v. 9). It is an amazing thought to realize that, simply by speaking, God can create an entire universe. Actually, He could do it with a simple thought, but He chose to do it by speaking it into existence. Man’s word comes to nothing (v. 10)—it is very unwise to put our faith in humans, who might tell us one thing, but let us down the next moment—but the Lord’s counsel (word) stands forever (v. 11). Thus, “blessed is the nation whose God is the LORD” (v. 12). How tragic it is that such can no longer be said of the United States of America.
The sovereignty of God (vs. 13-19)—Jehovah’s dwelling place is in heaven, and He sees all of us from that august location (v. 13). Each of us are made differently, and the Lord “considers” all our works (v. 15). The word “considers” has the primary root of “discern,” or “understand.” He knows what we are thinking. Rebellion against God is fruitless; even the mightiest army is a vain thing before Him (vs. 16-17). The Lord looks for those “who fear Him,” and “who hope in His mercy” (v. 18), and He will “deliver their soul from death,” and “keep them alive in famine” (v. 19). The sovereign God knows His people and protects them.
Wait, rejoice, trust, hope (vs. 20-22)—Four great qualities of the godly are enumerated in these last verses. We wait on the Lord, who is “our help and our shield” (v. 20). Since we trust Him—He never fails us—our hearts “rejoice in Him” (v. 21), and He will be merciful to us, just as we have hoped that He will (v. 22). The centerpiece of this psalm is verses 6-9—the power and trustworthiness of the word of God. We can trust, hope, and rejoice in Him—and we should—because His word is secure.
Why this praise? The power of the word of God (vs. 4-12)—Verse 4 starts with the word “for” which indicates purpose. Why should give the Lord such magnificent praise? “For the word of the LORD is right, and all His work is done in truth. He loves righteousness and justice; the earth is full of the goodness of the LORD” (vs. 4-5). Several good reasons listed there, all based upon the authority and correctness of Jehovah’s word. He made all things by His word (not evolution, v. 6), and He sustains all the same way (v. 7; cf. Heb. 1:3). Fear Him and respect Him (v. 8), again based on the awesome power of His word: “For He spoke, and it was done; He commanded, and it stood fast” (v. 9). It is an amazing thought to realize that, simply by speaking, God can create an entire universe. Actually, He could do it with a simple thought, but He chose to do it by speaking it into existence. Man’s word comes to nothing (v. 10)—it is very unwise to put our faith in humans, who might tell us one thing, but let us down the next moment—but the Lord’s counsel (word) stands forever (v. 11). Thus, “blessed is the nation whose God is the LORD” (v. 12). How tragic it is that such can no longer be said of the United States of America.
The sovereignty of God (vs. 13-19)—Jehovah’s dwelling place is in heaven, and He sees all of us from that august location (v. 13). Each of us are made differently, and the Lord “considers” all our works (v. 15). The word “considers” has the primary root of “discern,” or “understand.” He knows what we are thinking. Rebellion against God is fruitless; even the mightiest army is a vain thing before Him (vs. 16-17). The Lord looks for those “who fear Him,” and “who hope in His mercy” (v. 18), and He will “deliver their soul from death,” and “keep them alive in famine” (v. 19). The sovereign God knows His people and protects them.
Wait, rejoice, trust, hope (vs. 20-22)—Four great qualities of the godly are enumerated in these last verses. We wait on the Lord, who is “our help and our shield” (v. 20). Since we trust Him—He never fails us—our hearts “rejoice in Him” (v. 21), and He will be merciful to us, just as we have hoped that He will (v. 22). The centerpiece of this psalm is verses 6-9—the power and trustworthiness of the word of God. We can trust, hope, and rejoice in Him—and we should—because His word is secure.
Wednesday, May 19, 2010
Psalm 32
Forgiveness (vs. 1-2)—The first two verses of this psalm provide a lovely panorama of God’s forgiveness: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the LORD does not impute iniquity, and in whose spirit there is no deceit.” The man whose sins are forgiven is indeed “blessed,” and more so than anyone else. There is no greater blessing from God than forgiveness; it is our only hope of eternal salvation. It’s interesting that David closes this section with a statement about purity of heart. Although he doesn’t indicate here that such a heart is a condition of forgiveness, we learn elsewhere that it most surely is (Matt. 5:8).
Confession (vs. 3-5)—In order for our sins to be forgiven, we must have the humility to confess them. In verses 3 and 4, David describes in eloquent language the agony and distress he felt in sin, until “I acknowledged my sin to You, and my iniquity I have not hidden. I said, "I will confess my transgressions to the LORD," and You forgave the iniquity of my sin” (v. 5). As we would expect, this is in accord with New Testament teaching as well: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (I John 1:9). Confession indicates a contriteness of spirit that acknowledges that we have offended God by our iniquities and that only He can cure us. Dependence upon God is a prerequisite to being accepted by Him. He holds the key to eternal life in His hand, and if we want that ultimate of all blessings, we’ll have to ask Him—on His terms—and realize we are utterly unworthy of salvation.
Forgiveness a motivation for prayer (vs. 6-7)—Prayer also acknowledges our need for and dependence upon God, and because He pardons, “everyone who is godly shall pray to you,” and even in the most distressing times, we will be protected (v. 6). Verse 7, in Hebrew poetry, is called “palilogical parallelism”. I’m sure you were dying to know that. But this form of poetry is one in which one or more words at the beginning of the first line are repeated as an echo, or canon of music, in succeeding lines. In this case, “You” is found repeated in an acknowledgement of the protection Jehovah provides His people.
God speaks and a final word from David (vs. 8-11)—At the end of this psalm, we hear from the Lord. He will teach and lead us (v. 8) IF we aren’t stubborn like a mule (v. 9). The wicked will have many sorrows, but mercy “shall surround” the one who trusts the Lord. Because of this, God’s people—“you righteous” (v. 10) and “all you upright in heart” (v. 11)—should be glad, rejoice, and shout for joy. What greater promises could we have than God’s promise of His forgiveness and His direction in life? But we must confess our sins with a pure heart and trust Him, two things many human beings simply refuse to do. And thus they miss out on the most precious blessings of life.
Confession (vs. 3-5)—In order for our sins to be forgiven, we must have the humility to confess them. In verses 3 and 4, David describes in eloquent language the agony and distress he felt in sin, until “I acknowledged my sin to You, and my iniquity I have not hidden. I said, "I will confess my transgressions to the LORD," and You forgave the iniquity of my sin” (v. 5). As we would expect, this is in accord with New Testament teaching as well: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (I John 1:9). Confession indicates a contriteness of spirit that acknowledges that we have offended God by our iniquities and that only He can cure us. Dependence upon God is a prerequisite to being accepted by Him. He holds the key to eternal life in His hand, and if we want that ultimate of all blessings, we’ll have to ask Him—on His terms—and realize we are utterly unworthy of salvation.
Forgiveness a motivation for prayer (vs. 6-7)—Prayer also acknowledges our need for and dependence upon God, and because He pardons, “everyone who is godly shall pray to you,” and even in the most distressing times, we will be protected (v. 6). Verse 7, in Hebrew poetry, is called “palilogical parallelism”. I’m sure you were dying to know that. But this form of poetry is one in which one or more words at the beginning of the first line are repeated as an echo, or canon of music, in succeeding lines. In this case, “You” is found repeated in an acknowledgement of the protection Jehovah provides His people.
God speaks and a final word from David (vs. 8-11)—At the end of this psalm, we hear from the Lord. He will teach and lead us (v. 8) IF we aren’t stubborn like a mule (v. 9). The wicked will have many sorrows, but mercy “shall surround” the one who trusts the Lord. Because of this, God’s people—“you righteous” (v. 10) and “all you upright in heart” (v. 11)—should be glad, rejoice, and shout for joy. What greater promises could we have than God’s promise of His forgiveness and His direction in life? But we must confess our sins with a pure heart and trust Him, two things many human beings simply refuse to do. And thus they miss out on the most precious blessings of life.
Saturday, May 15, 2010
Psalm 31
A prayer of trust (vs. 1-8)—We see the same themes repeated frequently in these psalms, but then, most of our spiritual songs revolve around the same themes—trust, adoration, and praise of God. David expresses his thoughts beautifully. He speaks in verse one of his trust in Jehovah, and his desire for deliverance “in Your righteousness.” He makes several noteworthy requests in this section: for God to hear Him and be his refuge (v. 2); guidance and direction “for Your name’s sake” (v. 3); escape from his enemies through the Lord’s strength (v. 4). His expression of total commitment, “Into thy hand I commend my spirit” was borrowed by Jesus on the cross. In verses 6-8, David tells of his hatred of idolatry and idol worshippers, his trust in the Lord (v. 6), his rejoicing at God’s mercy (v. 7) and His protection from enemies (v. 8). So, again, themes we have seen before, but themes that we, like David, need every day of our lives.
A prayer for mercy and deliverance (vs. 9-13)—The tone of the song changes here, and David pleads for mercy “for I am in trouble” (v. 9). What “trouble” he was in is not stated, but there was grief, sighing, and failing strength “because of my iniquity” (v. 10). We should all grieve over our sins and ask for mercy. His enemies were a problem, but so were his neighbors, and all his “acquaintances” (v. 11). Keep in mind this is Hebrew poetry—parallelism—so some of these statements must be understood in that vein. He is being slandered, and his life is being plotted against (v. 13). Again, how actual this was is problematic; but it expresses feelings and needs that all of us have at times.
Trusting God to save Him (vs. 14-18)—Through all his distresses, David knows that only the Lord can pull him through (v. 14). He places his “times” in the Lord’s hand and requests deliverance “from those who persecute me” (v. 15). Salvation was “for Your mercies’ sake,” not David’s. In other words, David wanted God’s mercy to be demonstrated and exalted more than the saving of his own skin. What a wonderful attitude. David asks for God’s punishment upon his oppressors: “Let the wicked be ashamed; let them be silent in the grave. Let the lying lips be put to silence” (vs. 17-18). Again, to David, only the Lord could do this.
The Lord’s goodness (vs. 19-22)—Verse 19 is one of my favorite in all the Psalms: “Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!” “Great” is God’s “goodness” to those who fear Him and trust Him. David knew that part of that goodness was the Lord’s protection (v. 20), plus his “marvelous kindness” (v. 21). Indeed, God’s goodness towards us is “marvelous.” When David thought that perhaps the Lord had turned from him (and this thought was “in my haste”; he didn’t wait on the Lord as he should have, v. 22), “nevertheless You heard the voice of my supplications when I cried out to You.” We must not be hasty in our judgments of God’s actions, and realize that He does hear our pleas.
Words of encouragement (vs. 23-24)—If David’s own example is not sufficient, then we have his final words of exhortation. Love the Lord, for He preserves His people and “fully repays the proud person” (v. 23). Have courage—there will be many times in this life when we will need it—and remember that “He shall strengthen your heart,” if we will hope in Him (v. 24). He may not always respond according to our schedule, but He does hear and He will bless us as He sees our need. Trust in the Lord.
A prayer for mercy and deliverance (vs. 9-13)—The tone of the song changes here, and David pleads for mercy “for I am in trouble” (v. 9). What “trouble” he was in is not stated, but there was grief, sighing, and failing strength “because of my iniquity” (v. 10). We should all grieve over our sins and ask for mercy. His enemies were a problem, but so were his neighbors, and all his “acquaintances” (v. 11). Keep in mind this is Hebrew poetry—parallelism—so some of these statements must be understood in that vein. He is being slandered, and his life is being plotted against (v. 13). Again, how actual this was is problematic; but it expresses feelings and needs that all of us have at times.
Trusting God to save Him (vs. 14-18)—Through all his distresses, David knows that only the Lord can pull him through (v. 14). He places his “times” in the Lord’s hand and requests deliverance “from those who persecute me” (v. 15). Salvation was “for Your mercies’ sake,” not David’s. In other words, David wanted God’s mercy to be demonstrated and exalted more than the saving of his own skin. What a wonderful attitude. David asks for God’s punishment upon his oppressors: “Let the wicked be ashamed; let them be silent in the grave. Let the lying lips be put to silence” (vs. 17-18). Again, to David, only the Lord could do this.
The Lord’s goodness (vs. 19-22)—Verse 19 is one of my favorite in all the Psalms: “Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!” “Great” is God’s “goodness” to those who fear Him and trust Him. David knew that part of that goodness was the Lord’s protection (v. 20), plus his “marvelous kindness” (v. 21). Indeed, God’s goodness towards us is “marvelous.” When David thought that perhaps the Lord had turned from him (and this thought was “in my haste”; he didn’t wait on the Lord as he should have, v. 22), “nevertheless You heard the voice of my supplications when I cried out to You.” We must not be hasty in our judgments of God’s actions, and realize that He does hear our pleas.
Words of encouragement (vs. 23-24)—If David’s own example is not sufficient, then we have his final words of exhortation. Love the Lord, for He preserves His people and “fully repays the proud person” (v. 23). Have courage—there will be many times in this life when we will need it—and remember that “He shall strengthen your heart,” if we will hope in Him (v. 24). He may not always respond according to our schedule, but He does hear and He will bless us as He sees our need. Trust in the Lord.
Friday, May 14, 2010
Psalm 30
Extolling the Lord (vs. 1-3)—The heading of this psalms says it is a song at the dedication of the house of David. It isn’t exactly known where this information came from; it isn’t in the text of the psalm itself. David extols the Lord for having lifted him up (against his enemies, v. 1), healing him (spiritually?, v. 2), and saving him from death (v. 3). Whether that was literal or not, we don’t know; this is poetry, remember. But it also doesn’t sound like a dedication of a house, either. Keep in mind that the headings at the beginning of each psalm were added later and are not part of the song itself.
Thanksgiving for God’s mercy (vs. 4-7a)—God’s people should sing praises and give thanks to Him, of course (v. 4), and for numerous reasons. David mentions the brevity of His anger, and the enduring favor He bestows upon us (v. 5). There will be sorrows in this life, but they, too, will soon pass—“Weeping may endure for a night, but joy comes in the morning” (v. 5). Prosperity and steadfastness are also gifts of Jehovah (vs. 6-7). Thus, our thanksgiving should be at every “remembrance of His holy name” (v. 4).
A prayer for deliverance (vs. 7b-12)—The last statement in verse 7, “You hid Your face, and I was troubled,” obviously belongs with the rest of the psalm. How David knew that the Lord had “hid [His] face” is unknown; the king obviously attributes some trouble in life to God turning away from him. Perhaps a sin that David knew he had committed, or a test from Jehovah. In this case, verse 9 seems to indicate pressure from some enemy. Regardless, David made his supplication to God, and argued, in verse 9, that he couldn’t very well praise God if he were dead: “What profit is there in my blood, when I go down to the pit? Will the dust praise You? Will it declare Your truth?” So, he pleads for mercy—always acknowledging that it is only by God’s mercy that he is delivered. I again marvel at the humility of an absolute monarch. The tone changes in verses 11 and 12 where David has obviously obtained the relief he seeks. His “mourning” had been turned into “dancing,” and his “sackcloth” (a sign of grief) was now “gladness” (v. 11). And the end result of that was that “my glory may sing praise to You and not be silent,” and that he might “give thanks to You forever” (v. 12). Hopefully, we won’t wait for something good to happen to us before we offer God the praise of thanksgiving that we owe Him.
Thanksgiving for God’s mercy (vs. 4-7a)—God’s people should sing praises and give thanks to Him, of course (v. 4), and for numerous reasons. David mentions the brevity of His anger, and the enduring favor He bestows upon us (v. 5). There will be sorrows in this life, but they, too, will soon pass—“Weeping may endure for a night, but joy comes in the morning” (v. 5). Prosperity and steadfastness are also gifts of Jehovah (vs. 6-7). Thus, our thanksgiving should be at every “remembrance of His holy name” (v. 4).
A prayer for deliverance (vs. 7b-12)—The last statement in verse 7, “You hid Your face, and I was troubled,” obviously belongs with the rest of the psalm. How David knew that the Lord had “hid [His] face” is unknown; the king obviously attributes some trouble in life to God turning away from him. Perhaps a sin that David knew he had committed, or a test from Jehovah. In this case, verse 9 seems to indicate pressure from some enemy. Regardless, David made his supplication to God, and argued, in verse 9, that he couldn’t very well praise God if he were dead: “What profit is there in my blood, when I go down to the pit? Will the dust praise You? Will it declare Your truth?” So, he pleads for mercy—always acknowledging that it is only by God’s mercy that he is delivered. I again marvel at the humility of an absolute monarch. The tone changes in verses 11 and 12 where David has obviously obtained the relief he seeks. His “mourning” had been turned into “dancing,” and his “sackcloth” (a sign of grief) was now “gladness” (v. 11). And the end result of that was that “my glory may sing praise to You and not be silent,” and that he might “give thanks to You forever” (v. 12). Hopefully, we won’t wait for something good to happen to us before we offer God the praise of thanksgiving that we owe Him.
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