(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).
(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 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
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.
(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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and make a comment.
(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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this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(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.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(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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and make a comment.
(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:
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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.
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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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