(209) July 28: Psalm 52-55
& Acts 27:26-44
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 the
perspective of final judgement should impact life now.
To ponder:
“Edom” is a word
play on Adam. The Old Testament concern with the destruction of Edomites (Num
24v18) therefore alludes to God’s judgement of all fallen humanity. This may be
why the title of Psalm 52 notes it is in response to “Doeg the Edomite”
betraying David. It means the psalm refers to all who do evil.
It begins asking why the man boasts
of his evil when he is actually in disgrace before God. As so often, his evil
is seen in his plotting and deceiving (52v1-4). Yet David is confident God will
snatch him away from life and bring him to “everlasting ruin” – a hint of hell
(52v5). In saying the “righteous” will laugh then (52v6), David is not
trivialising the seriousness of judgement, but noting how ridiculous wicked
living is when one considers this (see Ps 2v4). The one who trusted his wealth
and benefited from destroying others will be forever destroyed, whereas the
righteous will forever flourish in God’s presence, trusting in his love
(52v6-8). So David declares that he will praise God before his “saints”
forever, and hope in his goodness (52v9). When faced by evil, the psalm brings
a dose of realism as to the ultimate fate of the wicked and righteous, drawing
us therefore to keep trusting and hoping in God.
Psalm 53 is almost identical to
Psalm 14 (see notes there), but for verse 5. As with a song one might compose
today, it seems David has reworked a previous psalm for a new context. 53v5
suggests God’s people needn’t have feared the evildoers, as God enabled them to
be victorious and so put the evildoers to shame. The psalm therefore looks to
the day when believers will somehow execute justice on their oppressors at the
final judgement (1 Cor 6v2, Rev 2v26-27), affirming that in the light of it, we
need not fear man (Matt 10v28).
Such deliverance is the theme of
Psalm 54. David prays for God’s salvation, and for vindication that God is for him in the
face of ruthless men who, like the fool in Psalm 53v1, have no regard for God
(54v1-3). Affirming God is his help, David prays that evil will come on those
who slander him and destroy them. And in confidence he then promises to
sacrifice a freewill offering and praise God for his goodness in delivering him
from all his troubles and foes (54v4-7). Once more we must remember such
prayers for judgement reflect a right provocation at the treatment of God’s
anointed king, and are therefore right in their concern for justice. What the
New Testament adds is a reminder to also pray for repentance in such folk that
might instead lead to blessing (Lk 6v28).
Psalm 55 is another prayer in the
face of enemies, who insult David, hurt him, and cause the psychological trauma
of him being distraught in contemplating the terror that may await him
(55v1-5). He is particularly distressed that one of these enemies was his
closest friend with whom he went to worship at the temple (55v13-14, 22). It’s
an astonishing pattern fulfilled by Christ’s betrayal by Judas and then fear of
what was to come when in Gethsemane.
David acknowledges that if he had
wings like a dove he would fly away to a place of safety from the storm
(55v6-8). But rather than trying to do so, he prays, provoked at the impact the
wicked are having on his city, Jerusalem. He pictures them as prowling day and
night like preying animals, bringing violence, strife, hatred, abuse, threats
and lies. So he asks God to confound their plans and cause their death, whilst
stating how he is particularly moved to oppose what is happening because one of
those involved was his friend (55v9-15). He then affirms that in terms of his
future, he is confident of salvation. Reflecting the three times many Jews
would pray (see Dan 6v10), he states how he cries out evening, morning and
noon, and knows God hears his voice. So, just as has been God’s practice in the
past, he will “ransom” David unharmed and afflict his enemies, who do not fear
God (55v16-19).
Yet,
unable to forget his betrayal, David goes on to speak of how his friend
“violated” his covenant – presumably the agreement of friendship itself, or
some more formal alliance. Indeed, he spoke soothing words whilst war was in
his heart (55v20-21). The psalm ends with David calling the congregation to
cast their own cares on God, knowing he will never let them, if righteous,
fall, but will bring death (the “pit of corruption”) to the wicked (56v22-23).
In the light of that perspective, his conclusion that he chooses to trust in
God moves us to also. Whatever we face in this life, on the last day we can be
sure of justice for the wicked and life for the righteous.
Thinking
further:
None
today.
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(210) July 29: Psalm 56-58
& Acts 28:1-15
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read note the
grounds on which David seeks salvation and justice.
To ponder:
The context to Psalm
56 is 1 Samuel 21v10-15 (see title). In it David displays the trust in God he
commends. He therefore prays for mercy in the light of his many enemies’
constant attacks. Their “pride” may refer to their presumption in seeking to
capture God’s anointed (56v1-2). These men twist what David has said, perhaps
to justify their attacks, plotting and conspiring against him (56v5-6). Yet
David contrasts God with mortal men, affirming that trust in the former means
he need not fear the latter (56v3-4, 10-11). The note about praising God’s word
may refer to God’s promises being the ground of David’s trust.
And so David calls on God to bring
down the nations in his anger – referring to God’s wider justice on all who
oppose his king. Indeed, he asks God to record his tears, perhaps as a
testimony against his enemies, or just so that God doesn’t forget him. Whatever
the case, David is confident his enemies will turn back as God is “for” him;
and he will therefore “walk before God in the light of life,” ie. live in
uprightness for him (56v13, see Gen 5v22). So David will fulfil vows, which
were probably vows of what he would do if God delivered him – perhaps in
presenting the thank-offerings (56v12). This is another psalm that encourages
us that our trials will not be forgotten by God; and that according to his word
in the gospel, he will keep us and bring us to glory, whilst destroying those
who might stand against us.
Similar themes are brought out by Psalm
57 (for context, see title and 1 Sam 24v1-4). The language of refuge under
God’s wings is now familiar (57v1). But David cries out on the basis of God’s
“purpose” – probably that of having David as his king, and Israel prosper under
him. He states that God sends his “love” and “faithfulness” from heaven like
guardians to rebuke those pursuing him. The sense may be that as God’s care of
David is proved in his protection, Saul is by consequence rebuked for seeking
his life. Certainly, titling God “Most High” affirms his authority over Saul as
king. It was God’s purpose for Christ that ensured his resurrection, and this
then rebuked those who had killed him (Acts 2v32-37).
As before, David describes his
enemies like animals with tongues and teeth like weapons. Again, he desires
that God is honoured throughout the earth in his salvation (57v4-5, 11) – as he
is now we read of it in scripture. And so, stating his heart is steadfast,
David calls his soul to life to sing in awakening the dawn (a hint at a better
day coming) and praising God’s lofty love and faithfulness so that the nations
can hear. It is this same love and faithfulness to God’s promises that is seen
in our salvation, and for which he is to be praised to the nations.
Psalm 58 is about justice.
Rhetorically, David highlights the injustice with which rulers rule the earth,
and how the wicked go astray from birth like the snake that doesn’t listen to
its charmer, and who speak lies like venom (58v1-5). It’s a striking image of
humanity’s inherent inclination to wander from God’s ways, which itself stems
from the first temptation by the snake of Satan (see also Jn 8v44). David’s
prayer that God “break” the “teeth” of such people is for them to be disarmed
(58v6). With great vividness, he also prays for them to disappear forever like
water, have their plans blunted as arrows, and for them to die in their own
slime like slugs, and lose the opportunities of life like a stillborn child
(58v7-8)! The meaning of 58v9 is very unclear, but may stress confidence that
God will act quickly. The psalm then concludes with the justice of God
punishing the wicked, and so avenging the righteous. And we are told this will
not only bring the righteous joy, but is in fact a reward for their
righteousness (58v10-11). The psalm therefore affirms the importance of final
justice. And for those greatly oppressed, there is a real joy in this simply
because it is right and therefore brings a moral satisfaction to the universe
and peace to those previously weighed down by the sense of injustice they have
suffered. In fact, it is something for which God will be forever praised (Rev
19v1-3).
Thinking
further:
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today.
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(211) July 30: Psalm 59-61
& Acts 28:16-31
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 David
expresses the confidence he does.
To ponder:
Psalm 59 is
another call for deliverance from bloodthirsty men who conspire against David,
despite his innocence (59v1-4, see title and 1 Sam 19v11). Again, David calls
God to rouse himself, and looks more broadly to him exercising justice against
the nations (59v5). At this point the psalm seems to move from the specific to
the general. David describes his oppressors as in other psalms (59v6-7, 14-15),
but speaks of God not only laughing at them, but the nations too – no doubt because
of how ridiculous it is to stand against his anointed (59v8). So David watches
for God as his strength and fortress, confident he will go before David so that
David can gloat over his slanderers. Once more, what seems like spiteful
language may simply be intended to reflect the futility of opposing God’s king,
as the LORD is Israel’s “shield” and so protection (59v9-11). Interestingly
however, David wants God to only gradually reduce his enemies before bringing
about their death. This is so that his people will not miss what God is doing,
and his rule would be known throughout the earth (59v11-13). We have seen this
sentiment throughout. Even in his distress, David prays God would answer him
only in the way that would bring him most glory – just as Jesus did in
Gethsemane. It’s a challenge to mould our concerns on God’s priorities.
The psalm ends declaring that
whereas in “the evening” David’s enemies “snarl” and then howl when not
satisfied with food – ie. David’s downfall, David knows that he will “sing” in
“the morning,” having survived the night, praising God as his refuge, strength
and fortress.
For the background to Psalm 60 see 2
Samuel 8 (and title). David begins with God’s anger against Israel, which has
brought desperate times of defeat (60v1-3, 10) not mentioned in the historical
narrative. Yet David can also say that God had now raised a “banner” of battle
for “those who fear” him. In other words, he is fighting for the upright
(60v4). For this reason David prays that God would deliver them as those he
“loves.” He then records a message from God that came from the sanctuary,
probably via a prophet or High Priest (60v6). God declared how in triumph he
would distribute the land to the east of the Jordan, and how the other tribes
are his possession, armour and means of rule. By contrast, the enemy nations
are also his, but described in more servile ways (60v6-8). The mention of the
land east of the Jordan suggests this message may have come in the days of
Joshua, promising that Israel would take the land. It affirms that God owns
everything and so is able to do with it as he pleases. And it is on this basis
that four hundred years later David states that God will bring him to Edom (the
sign of victory for Israel, Num 24v18), praying for God’s help because that of
man is worthless, and confident that with God Israel will be victorious. The
psalm is an example of how to pray according to God’s word. We are not promised
specific lands, but God has promised that the church will fill and then one day
inherit the earth. With this in mind, we can pray that Christ would bring many
under his rule through the gospel.
Psalm 61 could be read as David
praying for himself, framing a prayer for future kings, or as a prayer for the
king God promised would reign forever (2 Sam 7v10-14). 61v2 pictures David away
from Jerusalem and so from the dwelling place of God in the tabernacle. This
means “the rock” that is “higher” is most likely the hill on which Jerusalem is
built. It is a place of refuge above the conflicts and concerns David is
suffering. So David is praying that God would bring him home to his special
place of safety. For us this might be a prayer to find safety amongst the
church or in the ultimate sense in glory.
David’s heart is “faint” – perhaps
with depression or exhaustion, but more likely with fear and longing for God
(see 61v4). So he prays on the basis of God having been his refuge and
protecting tower against enemies. But he also prays on the basis of God’s
purposes for him: God has heard David’s vows – perhaps to rule righteously; and
he has given David the people as his personal inheritance to look after (again,
2 Sam 7v10-14). So David asks for long life and an everlasting reign in God’s
presence, protected by God’s love and faithfulness. And he commits to ever
praising God and fulfilling his vows – again, perhaps, regarding his rule
(61v6-8). Jesus could be sure of God’s deliverance because of God’s purposes
for him. And in him we can too – as God has destined us to rule the new
creation as his people.
Thinking
further:
None
today.
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(212) July 31: Psalm 62-64
& Romans 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 how
David’s longing for God is expressed.
To ponder:
Having so often
prayed for deliverance, Psalm 62 expresses the difference trust in God makes.
David declares that his soul finds “rest” in God because he is his rock and
fortress (both denoting stability and safety). This “rest” must therefore be
the peace of heart that comes from the knowledge that God protects him
(62v5-6). So David tells of how he is like a wall or fence about to fall, and
asks how long his two-faced enemies will assault him, intending to topple him
from his “lofty place” – perhaps his throne (62v3-4). He then speaks to his
soul, telling it to find rest in God who gives hope and salvation, and on whom
David’s honour depends, presumably because his continuance as God’s king
depends on this (62v5-7). There is pastoral wisdom here on preaching to
ourselves the truths of who God is and all he has promised, so that when we
face trial we would trust and find rest in him.
So it is that David calls God’s
people to trust and pour their hearts out to him, implying that they should
voice the concerns of their hearts unreservedly. As if to counter the
alternative, David then declares how transient the low and highborn are, and
warns against trusting in extortion to save, taking pride in stolen goods - perhaps
in assuming they are enough to give security; or settings one’s heart on riches
(62v9-10). Instead, he uses the rhetorical language of 62v11-12 to affirm God’s
strength and love, and the fact that he will reward all according to their
deeds (see Rom 2v6). His point, possibly made to Israelite nobles or future
kings (62v4, 9), is that they should not use their power to seek after unjust
gain, but trust in God alone for their security - as Jesus did supremely. It’s
a call for us all to prioritise seeking and obeying the Lord, knowing that our
obedience doesn’t merit our salvation, but salvation will nevertheless be give
only to those of a true and therefore obedient faith. Indeed, it is what makes
that obedience worthwhile.
Psalm 63 provides David’s
reflections whilst in “the desert” (see title). So in that “dry and weary land”
he expresses his longing for God like “thirst.” Here, the psalm is intimate,
showing that David “seeks” and “longs” for God because he is specifically his
God (63v1). And what David is seeking is the satisfaction of recalling God’s
nature and singing his praise (63v2-5). These are like food and water to him,
refreshing and strengthening him in his weariness. And so he remembers how he
beheld God’s power and glory in the sanctuary of the tabernacle, and commits to
praising him because of his love as long as he lives. David may have actually
beheld a manifestation of God’s glory as occasionally occurred at the
tabernacle and temple (Ex 40v34-361 Kgs 8v11). However, his language may just
describe how he would grasp something of God’s nature when meditating there.
Whatever the case, we’re reminded that the medicine for spiritual dryness and
hunger is to meditate on God’s nature as revealed in scripture and respond by
praising him for it. This really is critical if we are not to despair or buckle
in facing the enemies of sin, death and the devil. David is so caught up with
his God that he even thinks on him through the night, singing in the knowledge
that God is at that very time caring for him like the bird sheltering her chick
(63v6-8). It is this sense of need that causes David to “cling” to God by
constantly reminding himself in these ways that God is for him. He is therefore
confident his enemies will die and so have their lying silenced, whilst he and
all who “swear by God’s name” will praise him with joy (63v9-11). These oaths
may have been of allegiance to God or to David as king.
Psalm 64 is again a prayer for help,
specifically for protection from those conspiring against David (64v1,
“complaint” here means simply “troubles”). Their words are described as
weapons, and they are said to encourage one-another and boast in their evil,
declaring how they will not be found out (64v3-6). But David describes how God
will shoot them with the very same weapons, by turning their tongues on them,
causing their plans to eventually bring them ruin and mocking from others
(64v7-8). As in previous psalms, because this deliverance is of David as king,
it will be known. And so he can declare “all mankind will fear” God and
proclaim and ponder what he has done. This is probably a reference to the
nearby nations who look on, or perhaps the future when David expects his
descendents to reign over the earth in fulfilment of God’s promises to Abraham.
His call to the “righteous” to take refuge in God and praise him (64v10) is
therefore a call to those from the world, to learn from what God has done for
David. So this is another mission psalm, ultimately fulfilled in Christ’s
resurrection and the judgement of his opponents. Having seen something of these
things, we rightly fear God and take refuge in him.
Thinking
further:
None
today.
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(213) August 1: Psalm 65-67
& Romans 2
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Psalm 65-67 &
Romans 2
To discover:
As you read consider what
concerns the psalms express for the world.
To ponder:
These psalms
affirm God is due praise not just from David, or Israel, but the whole earth.
Psalm 65 begins with praise and the obedience of vows awaiting God in Zion –
ie. Jerusalem , patterning that
which is given him in the church. Why? Because God hears prayer, forgives sins,
and blesses with good things those he has chosen to “live in his courts” (65v1-4).
Whereas David may first have in mind the feasting on different tithes and certain
offerings the chosen people enjoyed at the tabernacle, the wider psalm suggests
he is looking more broadly to God’s provision throughout creation (65v9-13). The
tabernacle and its provision is therefore a scale model of God’s “holy temple”
– which could refer to heaven, but here may be the earth itself. So David can
declare that “all men” will come to God at Zion (65v2), no doubt seeing the
Abrahamic promise of the entire earth being blessed somehow fulfilled in God’s
promise to give David an everlasting kingdom (Gen 12v2-7, 49v10). This is of
course fulfilled as those of all nations come to Christ and the church.
This move from Zion to the world is
then seen when David follows his affirmation that God answers Israel with deeds
of righteousness and salvation, by affirming him therefore as the hope of the
“ends of the earth” (65v5). The reason is that he alone does mighty works by
creation, and by stilling nations, causing people far away to “fear” his
wonders (65v6-8). Indeed, the creation itself praises him at dawn and dusk
(perhaps referring to the song of birds and animals). Moreover, as Creator God
provides bountiful crops for people and grass for their flocks. In this way the
meadows and valleys themselves “shout for joy and sing” in the sense that they
metaphorically declare God’s goodness and generosity (65v9-13). The psalm would
be great at harvest, enabling our praise of God as Saviour to be caught up with
the creation’s praise of him as Creator. But it also affirms to all that God
alone can be truly hoped in, and that he is both Almighty and kind (see Acts
14v15-17).
Psalm 66 continues the theme,
calling all the earth to joyful praise for God’s awesome deeds and power, that
cause his enemies to cringe. The declaration that “all the earth” bows in praise
had minor fulfilments when the likes of the Queen of Sheba and Nebuchadnezzar
acknowledged God, but looks ultimately to those of all nations coming to faith
in Christ and praising him for the gospel. Here, however, the call is to see
his awesome deeds in leading Israel through the Red Sea, and preserving,
testing and purifying her (the reference to fire and water) in her desert
wanderings (66v5-12). So having brought her into the prison and slavery of
Egypt, he finally brought her to the land as a place of abundance (66v11-12).
And because of this, the whole earth are warned of God’s power and watchfulness
over the nations, so that none rebel against him (66v5-7). We are therefore
reminded of the futility of sin, and God’s ability to redeem us from slavery to
it, bringing us to a new creation.
The psalmist’s response (not David)
to this universal perspective is personal worship. It seems God has recently
delivered him from trouble. And so he will bring burnt offerings (stressing
devotion to God and the need of atonement) and fulfil vows that he seems to
have made to God when seeking his help (66v13-15). So the psalm ends with the
psalmist calling the godly to come and hear how God answered his prayer –
because of his love, but also because the psalmist didn’t cherish sin. This
reminds us that God’s great acts of redemption affirm his ability to deliver us
from any difficulty, provided we are truly repentant.
Psalm 67 provides the link between
Israel and the earth. The shining face of God denotes the display of his glory
or nature, as when Moses descended from Sinai. The psalm therefore starts by praying
for God to display the excellence of his character in granting Israel grace (or
favour) and blessing. But God had always promised that the blessing of Abraham’s
descendents would be his means of blessing the world – through a particular
offspring and ruler (Gen 12v2-7, 49v10). And so this prayer for blessing is so
that God’s ways and salvation might be known amongst all nations, as he rules
them through his king. The psalmist therefore desires that all peoples praise
God with joy because he rules them justly and guides them. This must first be a
reference to his providential rule by which he tears down tyrants, and his
guidance by which he leads peoples to much good. But it looks ultimately to
God’s reign through Christ, in which he executes justice and leads his
subjects. And now, as they experience his blessing, through them God’s ways and
salvation are made known to the world. Here we might consider the note of “harvest”
(67v6). It may simply refer to how God would bless Israel so the nation could
thrive and therefore fulfil its purpose. But it could be referring to those
fearing God from the ends of the earth as a harvest (see Jn 4v35-38).
Thinking
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(214) August 2: Psalm 68-69
& Romans 3
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
these psalms look to the life to come.
To ponder:
Psalm 68 prays God
would scatter his enemies like wind-blown smoke or melted wax, causing the
righteous to rejoice. It then calls people to praise God for his readiness to
care for the needy and for captives. Riding on the clouds may imply this
readiness, like a king riding his chariot to the rescue. (68v1-6). This is
exemplified by a recounting of how God led Israel from Sinai to the bountiful
land he had prepared for them (68v7-10), and how their victory over the
Canaanite kings was proclaimed and enjoyed (68v11-14). Mount Zion (Jerusalem)
is then portrayed as the envy of the mighty mountains in Bashan not because it
is bigger (it is small), but because it is the place the LORD came to dwell as king
in his sanctuary, having conquered with his many thousands of chariots –
whether this refers to his angelic army or that of Israel (68v15-18). Paul
relates this image of God’s enthronement to Christ being enthroned in heaven
(Eph 4v8).
In the light of these great acts,
God is praised as Saviour and sustainer, and David affirms how God will give
Israel victory over her enemies (68v19-23). A procession is then pictured of
God as king coming into his sanctuary. This may be the occasion of the psalm being
sung, as the ark returned from battle (68v24-27). The psalm then calls on God
to act in power as he had done previously (ie. as recounted in 68v1-14), and
warfaring nations are pictured rebuked, humbled, bringing tribute and
submitting to God (68v28-31). Although this was seen in part during the reign
of Solomon in particular, it is only fully fulfilled in the reign of the Prince
of Peace over a kingdom comprising people of all nations who have come to place
their allegiance in him. So the psalm calls all kingdoms to praise God, and
proclaim his power, pictured in the sky and thunder (68v32-34). And it ends,
affirming how “awesome” God is, dwelling as he does in the sanctuary of the
tabernacle, and who gives power and strength to his people (68v35) to do battle
(see 68v21-23). It therefore encourages us that if we put on the armour of God,
in his strength we are well able to stand against the Devil's schemes (Eph
6v10-20).
Psalm 69 is initially less
triumphalistic. David is seeking salvation, describing himself as almost
drowning in his troubles, and hoarse from calling for God’s help to no avail
(69v1-3). His enemies are many, and it seems God may have allowed them to
oppose him in punishment for some sin (69v4-5). But David’s heart is now right.
He is concerned the righteous are not disgraced or shamed by the treatment he
is receiving because of his love of God. He has been alienated from his own
family because of his zeal for the tabernacle – or perhaps his plans for the
temple. And he has been the focus of insults directed at God, and mocked when
he has formally mourned – perhaps over his sin. Patterning David, Christ was at
times ostracised by his family, and certainly opposed because of his commitment
to his Father and zeal for the temple (see Jn 2v17). But every Christian who
has been mocked for their faith can empathize.
David prays for God in his mercy and
love to quickly save him, knowing the scorn he has faced (69v13-21). His
description of being given gall in his food and vinegar to drink metaphorically
describes how people are meeting his needs with bitterness. But this
description was fulfilled literally in Jesus (Matt 28v33-34). David follows
this with a prayer that God would pour out his wrath on his enemies in such a
way that impacts the provision they receive, their health and their descendents
(69v22-25). He even prays that they would be blotted out of the book of life –
ie. the record of those who are acceptable to God (69v32-25). We should note
this stems from a concern for justice (69v26-27), and that Christ will execute
just such wrath on people. What he adds however, is a desire that God stall his
justice so that such people might find mercy. And so he is able to pray “Father
forgive them” when drowning under his great trial.
As is now familiar, David goes on to
pray again for salvation, but also display his confidence that he will have it
by saying how he will praise God, which will please him more than offerings.
And this will make the poor glad in the sense that David’s deliverance will
prove that God hears the needy (69v28-33). He therefore ends calling all earth
and heaven to praise God because he will save Zion, rebuild Judah and have
those who love him inherit it with their children (69v34-36). David therefore
looks to the day when God’s kingdom will comprise only those whose names are in
the book of life, and they will inhabit a renewed land (Rev 21-22). Indeed,
God’s action for David, proves that he will grant just this to all who are
righteous.
Thinking
further:
None
today.
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(215) August 3: Psalm 70-72
& Romans 4
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 these
psalms looks more specifically to Christ.
To ponder:
Like Psalm 69,
Psalm 70 asks for a speedy salvation, affirming David’s own need, and that God
is his help and deliverer (70v1, 5). And as with previous psalms, David asks
for shame, confusion, disgrace, a turning back for those who seek his ruin; and
for joy and praise to come to God from those who seek him – ie. seek and so
delight in his salvation as David does (70v2-4). The psalm therefore provides a
simple prayer when opposed and feeling desperate, whilst also reaffirming how
fitting it is to praise God for the salvation he grants.
Psalm 71 is the last psalm of David;
and he is old (71v9, 18). Once more he affirms he has taken refuge in God, and
on that basis asks again for rescue from his rock and fortress so that he would
not be put to shame by being overcome by his enemies (71v1-4). David appeals to
the fact that God has been his hope from birth, and that he will always praise
him. And so he asks God not to forsake him now he is old, as his enemies say he
has (71v5-12). Desiring his accusers perish in shame and disgrace, David
affirms he will always have hope, praise God, and tell of his salvation, just
as he has declared God’s deeds since his youth. And so he asks God not to
forsake him until he has told the next generation of God’s power (71v13-18).
It’s quite a life’s legacy, and inspires those who hear to the same ambition.
David goes on to affirm the
limitlessness of God’s righteousness, seeing nothing about this as inconsistent
with the fact that God had “made” him “see troubles, many and bitter.” David’s
vision of God is bigger than that. And so he is confident that even after
death, God will restore his life and grant him honour (71v19-21). This
chronology of suffering, death and then resurrection is of course another
messianic pattern David’s life set for his greatest son, and so proof that
Jesus was indeed the Christ. David ends the psalm affirming that even though
now old, he will praise God with joy for his faithfulness and righteousness by
which those wanting to harm him have been put to shame and confusion. May we
spend our old age praising God for his works in our lives, and most
specifically, as we look to our
resurrection, for our redemption through Christ.
72v20 tells us Psalm 72 finishes
this second section of Psalms, and indeed the entire book to this point, which
has been composed almost entirely by David. But by concluding with a psalm by
Solomon (see title) we are being forced to recognise David’s psalms looked
beyond himself to the fulfilment of God’s promise in his descendents (see 2 Sam
7v10-16). Solomon begins picking up the mantel with a prayer that at first
glance seems to be for God to equip him for his rule with justice and
righteousness (72v1-2, just as he also prayed for wisdom). Verses 3-4 picture
the people’s righteousness being rewarded with agricultural fruitfulness just
as the covenant promised (Deut 28-30), whilst the king defends the needy
against the oppressor. So the psalm recognises the need for a righteous ruler
if the covenant is to be kept and its blessings received (72v7). But then
Solomon hints that he doesn’t see himself as this ruler. Rather, he affirms
this king will endure through all generations and be like life-giving showers
to the earth. This refers to God’s promise of an everlasting kingdom to David,
for which Solomon understands God will provide an everlasting king.
Solomon continues by describing how
this king will be given tribute and allegiance by all kings and nations
(72v8-11, see Gen 49v10) because of his justice, mercy and care for the weak
and needy (72v12-14). There was of course some fulfilment of this in Solomon’s
reign as the Queen of Sheba (see 72v10, 15) marvelled at the wisdom of his
rule, gave him tribute, and praised his God (1 Kgs 10v1-13). But if this had
happened by the time this psalm was written, Solomon seems to see it as
paradigmatic for the Messiah, as the psalm not only expresses desire that the
king enjoy long life, the people’s prayers and blessings, fruitful harvests,
and everlasting honour (72v15-17), but then declares nothing less than that
God’s promise to Abraham will be fulfilled through him as all nations will be
blessed and will call him blessed (72v17, see Gen 12v2-3, Matt 21v9). This
psalm is therefore critically important in giving understanding of how God’s
promise to David was expected to be fulfilled, declaring the perfection,
universality and eternality of Christ’s rule, and the sort of kingdom that
would flourish under it.
72v18-20 provide the conclusion to
the wider section (compare 41v13). Reflecting David’s emphasis, it desires
praise to be given to God for the marvellous deeds he has performed, and that
this praise should be both everlasting and universal, so the “whole earth is
filled with his glory” in the sense of both speaking of it in praise, and
experiencing it in the acts eliciting that praise. And this will be the case
when those of all nations one day gather around God’s throne (Rev 7v9-12).
Praying
it home:
Praise God for the
perfection of Christ’s rule and coming kingdom. Pray that you would continue to
praise God with joy in your old age.
Thinking
further:
None
today.
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(216) August 4: Psalm 73-74
& Romans 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 an
eternal perspective impacts the present.
To ponder:
Psalm 73 begins
psalms related to Asaph, a choir leader at the temple (title and 1 Chr 16v5).
It starts affirming God’s goodness to those in Israel who are “pure in heart” –
ie. those who are unadulterated in their devotion to God. Asaph confesses that
he almost slipped from this purity out of envying the wicked in their
prosperity (73v1-3). With echoes of Job, he relates that prosperity: In a
general sense they seem free from struggle or ill health. And it is because of
this that they do evil; and by laying claim to heaven and earth win people to
themselves who assume God does not see or know what they’re doing (73v4-12). By
contrast Asaph considers himself plagued and punished daily (perhaps a
reference to hardship), and so has felt it pointless to be pure, turning from
doing wrong (73v13-14). Yet he displays righteousness by realizing it would
have been detrimental to others if he had voiced his doubts – a lesson to us
(73v15). Nevertheless, he found considering these things oppressive, until he
entered the temple sanctuary and gained a true perspective. There he realized
that whatever prosperity the wicked enjoy, when God arises and so chooses, they
will be suddenly destroyed by terrors – a reference perhaps not just to death
but what lies beyond (73v18-20). Like Job, on seeing this Asaph acknowledges
that when embittered in his envy he was ignorant and like a beast (73v21-22).
This may refer to him not displaying the supremely human quality of trust in
God. But he recognises that God has always held him, guides him, and will
eventually take him to glory – a clear Old Testament pointer to the afterlife.
In the light of that, Asaph affirms his utter desire for God, which means that earth has nothing he could
envy or long for by comparison, as even if he were to die, God is his strength
and portion forever (73v23-26). “Portion” here refers to God like the portion
of the promised land given as an inheritance to each Israelite. It’s a way of
saying God is all Asaph desired, and is his ultimate reward. And so he
concludes that the unfaithful will perish whilst he now knows it is good to be
near God, making him one’s refuge. He will therefore tell of God’s deeds
(73v27-28).
The psalm helps us process our own
struggle over why as God’s people we may suffer when those who despise God
prosper. It also restores a right perspective within which we are reminded of
the wonder that God doesn’t just give us good things, but his very self, from
which glory follows. We are therefore encouraged to stick with him in all
purity of heart.
Psalm 74 also communicates confusion
as to God’s purposes. It asks why God has rejected and is angry with his
people. It then describes Mount Zion in ruins and the sanctuary destroyed, most
likely referring to the destruction of Jerusalem by the Babylonians (2 Kgs 25).
This means this psalm wasn’t composed by Asaph who lived earlier (see title),
but may be based on one of his psalms or for the choir he once headed. The
prayer is that God would remember his people that he purchased from Egypt – the
cost was probably the price that had to then be paid for the firstborn from
Israel (Ex 13v1-16). The destruction of the sanctuary and all other places of
worship is described in tragic detail. And it is added that the people are left
without miraculous signs or prophetic messages, with no sense how long this
will last (74v4-9). The picture is of true God-forsakenness. And so the
psalmist asks how long the enemy will revile God’s name – no doubt, by implying
he is impotent by their victory. He also asks why God holds back, praying that
he would destroy them. What follows is a meditation to support the psalmist’s
continued conviction that God is king from of old who brings salvation. It
speaks of his power in dividing the Red Sea, and uses the myth of Baal’s
conquest of sea monsters as an illustration of God crushing Pharoah, or the
armies that faced Israel in the desert. It then looks to God drying up rivers –
ie. the Jordan ,
as Israel
crossed into their land. The point is that God has proved his power to save his
people. Indeed, it is he who created and sustains the days and seasons
(74v12-17). And so, the psalmist urges God to remember how the enemy had mocked
him by destroying the sanctuary, and asks him not to hand over his precious
dove (Israel) to wild beasts (the enemy). Instead, he prays that God would
remember his covenant and act against the violence that fills the land
(probably that of the conquerors who remained), freeing the oppressed so that
the poor and needy praise him (74v18-21).
The psalm ends on this same note –
the call for God to “rise up” and defend his own cause (74v22-23). And this is
essentially its point. It is concerned with his honour, seen in judging those
who oppose his people and mock his name, and in restoring the place whereby he
is worshipped. The former was fulfilled when Persia
conquered Babylon , and the latter
when the people returned and rebuilt the temple. But both events look to the
establishment of the church as the temple place for worshipping the Lord, and
the final judgement in which all will know he is God. It is his power that will
complete all these things, and it is proved not only by creation and the
redemption of Israel from Egypt, but now by the works and resurrection of
Christ too.
Praying
it home:
Praise God for how
the glory to come gives perspective to the injustice and hardship of the
present. Pray that you would continue to trust him as one who is pure in heart.
Thinking
further:
None
today.
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(217) August 5: Psalm 75-77
& Romans 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
we learn about God.
To ponder:
Having wondered
why God had not acted (Ps 74), this psalm affirms that he acts according to his
timing not ours (75v2). It begins thanking God that his “name” (representing
his character and authority) is near,
and so he stands with his people. It also speaks of his “deeds,” affirming what
he is able to do for his people (75v1). But the psalm immediately affirms God
chooses the time of his action and always judges uprightly. This theme of
judgement suggests the note about holding the pillars of the earth firm refers
to how God’s justice brings stability when people quake from injustice (75v3).
So the psalmist speaks against those who boast and use their power (horn) to
act against heaven, affirming that only God who judges can exalt or bring down
men (75v4-7), and in his hand is a foaming cup of wrath that all the wicked
will drink to the full (Rev 14v10, 16v19). The psalmist therefore offers
praise, knowing by God’s hand he will “cut off the horns of the wicked” (ie.
put an end to their power) – perhaps looking to the final state (Rev 2v26-27),
and see the righteous exalted (75v8-10).
The psalm therefore develops the
perspective of Psalm 74 with the inclusion of the idea of judgement. In the
end, the wicked will be punished and the righteous rewarded. It also causes
consideration of Christ’s grace in being willing to drink the cup of God’s wrath
so that those from the wicked might be saved (Matt 26v39).
Psalm 76 takes us to the time of
judgement. It begins affirming God dwells and is known in Jerusalem, where he
broke the weapons of God’s enemies (76v1-3). This recalls that Jerusalem was impregnable
before David. God’s presence there is itself therefore evidence of his might.
It also presents Jerusalem as the place of God’s throne from which he judged
the world in Asaph’s day. Indeed, he is described as “resplendent” – stressing
the glory and pure holiness of his judgements, and majestic – referring to him
as the awe inspiring king and so judge. The death of warriors is then recounted
as proof that God “alone is to be feared,” and this is followed by a
declaration of how when he pronounced judgement, the land “feared” as he rose
to save the afflicted (76v4-9). This may refer to some deliverance of Israel in
the psalmist’s day, but looks also to the final judgement. It also explains why
God’s wrath brings him praise: It delivers the afflicted and restrains evil
(76v9-10. see Rev 19v1-2). In the light of this, those from surrounding nations
are urged to make and fulfil “vows to the LORD” (ie. be devoted to obedience),
and bring gifts to him as he “breaks the spirit of rulers” and “is feared by the
kings of the earth” (76v11-12). As with Psalm 2 and the worldwide scope of
God’s promises, this is a call for all people and governments today to honour
and serve the LORD rather than suffer his wrath for oppressing others. And the
wider psalm reminds us that God’s judgement is good, right and fearful. Each
day should therefore be lived in the light of it.
Psalm 77 tells of how Asaph
untiringly cried to God for help, refusing his soul comfort until he had an
answer (77v1-2). Speaking of a night (or nights) of prayer, he recounts how he
was kept from sleep by his troubles, that caused him to groan as he remembered
God (77v3-4). His particular distress was in comparing his present with his
past, when he used to sing with joy during the night. And so he enquired
whether God would show his favour again (77v6-7). The sense is that Asaph is
speaking of God’s favour to Israel, as he wonders whether God’s promise
(presumably to Abraham or David) has failed, or God forgotten to be merciful
(77v8-9). But from 77v10 things change. In his meditation, Asaph determines to
appeal to the years in which God as Most High used his right hand to act for
Israel’s good with miraculous and mighty deeds (77v10-12). He can therefore
declare God’s holiness and supremacy as the one who displays his power amongst
peoples as he did in redeeming Israel from Egypt (77v13-15). He then describes
how God parted the Red Sea, again showing how key this event was in Israel’s
history (77v16-19). The description of torrential rain, thunder, lightning,
whirlwind and earthquake may denote Sinai (see Ex 19v16-19), but being
bracketed by references to the Red Sea could imply they were evident then too.
Either way, they testify to God’s power and so ability to act for his people,
who the psalm ends describing as God’s “flock” – ie. those he cared for by
leading them by Moses and Aaron like a shepherd.
The psalm proves again that the
righteous aren’t guaranteed absence of hardship, but may have whole nights in
which they lie awake worrying about whatever troubles them – and especially, as
Asaph, for what troubles the church. But it also moves us at such times to
meditate on God’s great works for Israel and in Christ, and on that basis cry
out in confidence for his help.
Praying
it home:
Praise God that he
has proved himself sufficient for dealing with all the troubles of this world,
but in his own time. Pray that you seek his help, but trust also in his
sovereign will.
Thinking
further:
None
today.
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(218) August 6: Psalm 78
& Romans 7
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
main point the psalmist wants to make.
To ponder:
Psalm 77 meditates
on God parting the Red Sea as he redeemed his people from Egypt. Psalm 78
continues the theme of meditation, but beginning with the next phase of God’s
purposes – his granting of the law at Sinai (78v5). The introduction to the
psalm calls people to listen to what the people have known because it was told
them by their fathers (78v1-3). It then commits to telling the next generation
these praiseworthy deeds of power (7v4). This is the purpose of the psalm,
reminding us of the instructive role song has.
And so the giving of the law is
recounted, and specifically God’s call that it be taught to each generation of
children so that they would trust God, keep the commands, and not be like their
stubborn and unfaithful fathers – ie. the ones who received the law only to
rebel against God in the desert (78v5-8). This rebelliousness is described with
focus on the Northern Kingdom (all Israel
expect for the tribes of Benjamin and Judah), represented by “Ephraim” as it’s
princely tribe (see 78v67, Gen 49v22-26). They are charged with cowardice and
so lack of faith in battle, refusal to live by God’s law, and forgetfulness of
the miracles by which God led the people through the Red Sea, guided them by
pillar of cloud and fire, and provided them with water from the rock (78v9-16).
The sense is probably that if they had remembered God’s deeds they would have
trusted and obeyed him. Instead, we’re told they continued their sin in the
desert, testing God by demanding food and suggesting he was unable to provide it
(78v17-20). God’s wrath by fire is noted as a consequence of this lack of
faith, yet also his generous provision in raining down manna (described as the
bread of angels) and quail (like sand on the seashore), so that they had more
than enough (78v21-29). His continued wrath is also detailed in the fact that
even while they ate, God put to death the youngest and so strongest amongst
them (78v30-31). Such history warns against similar faithlessness.
Despite seeing all these wonders,
this first generation out of Egypt kept sinning. And so their repeated apostasy
is outlined, in which they ended their days in terror: God would slay them, and
they would then turn and remember him as their rock (security) and redeemer (saviour).
But their vocalized devotion was effectively a lie because their hearts were
not loyal, and so they proved unfaithful to God’s covenant. Yet by contrast, we
read how time and again, God showed mercy and forgave them, remembering the
weakness of their flesh and mortality (78v32-39). This suggests to some extent
God tolerates our sin in knowing how susceptible we are to it. But here we are
also urged to sincere rather than hypocritical repentance.
Once more, despite such grace from
God, again and again the people rebelled, grieved, tested and vexed God, and
all because they “did not remember” his miracles – here, the plagues of Egypt,
culminating in his anger being unleashed through “a band of destroying angels”
by which he struck down the firstborn (78v40-51). By this means God brought his
people out and through the desert like sheep, guiding them safely whilst
drowning their enemies in the Red Sea ; and then bringing
them to inherit the promised land whilst driving out the Canaanite nations
(78v52-55). We have now moved a generation on from those redeemed from Egypt
and so are learning of the continued sinfulness of the nation in the face of
God’s kindness. And so this next generation also tested God by rebelling
against him like their fathers, angering him with their idolatry until he
“rejected Israel” completely by withdrawing his presence from the tabernacle
when it was situated at Shiloh. This led to the ark that symbolised his
presence and splendour being captured by the Philistines, and the people being
put to the sword’ (78v56-64, 1 Sam 4). It’s a reminder that God’s patience does
not last forever. Judgement will come.
The psalmist tells us God “awoke”
and everlastingly shamed the enemies (ie. humbled them in defeat), but then
rejected “Ephraim,” instead choosing Judah and Mount Zion within it as the
place for his sanctuary. Interestingly, its building (as the temple) is likened
to the establishing of the earth, showing the earth was intended to be the
place of God’s special presence (as in Eden), and the temple, a foretaste of
the new creation. We also read how God chose David, taking him from his sheep
to shepherd Israel, which he did with “integrity of heart” and skilful hands
(78v65-72). Throughout then, the psalm seems to want to explain why, despite
Ephraim’s greatness by size and prowess, she was not the tribe through which
God’s promises would be fulfilled. Like all Israel, including Judah, she
sinned. And so, God’s purposes would be fulfilled not by the merit of any
tribe, but by his sovereign choice. He therefore chose Judah, who had been
relatively insignificant to that point, and the least of its people – a
shepherd boy. This is God’s way in our salvation, and most importantly in his
choice of a poor family from Nazareth through which to bring Christ. The issue
is not greatness in any worldly sense, but God-given integrity of heart and his
mighty acts. It is remembrance of these things in particular, that the psalm
commends to God’s people.
Praying
it home:
Praise God that
for his patience with our sin. Pray that you would not take that patience for
granted but be sincere in your repentance.
Thinking
further:
None
today.
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(219) August 7: Psalm 79-81
& Romans 8:1-18
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider how
the restoration of God’s church should be sought.
To ponder:
Whereas Psalm 78
recounted God’s judgement against the Northern Kingdom, Psalm 79 recounts that
against the southern. It begins describing it: The nations invading, defiling
the temple, utterly destroying Jerusalem, and leaving God’s “saints” (ie. holy
ones) unburied so that birds feast on them. It’s a shocking picture, and leaves
God’s people scorned by others – no doubt callously mocked by Canaanites they
once ruled over (79v1-4). So the psalmist asked how long will God be angry and
jealous at Israel ’s
unfaithfulness, praying for his wrath on the nations for what they had done,
and for speedy mercy on his people in their desperate need (79v5-8). By praying
that God wouldn’t hold the sins of the previous generation against them, we see
the psalm may have been written some years into the exile. We also see again,
that it couldn’t have been written by Asaph, a contemporary of David and
Solomon (see title), but must be a psalm in his style, or for his choir.
The prayer is for “help,” but
motivated by a concern for God’s glory (79v9-10) – as a conquered people
suggests an impotent or neglectful God (79v10), a forgiven people testifies to
a merciful God, and an avenged people displays a powerful and just God. And so
the psalmist prays that the groans of Jewish prisoners might come before God,
provoking him to payback the neighbouring nations who suggested, no doubt
mockingly, that God was impotent or unjust. It is not therefore a prayer for
personal vengeance, but for God to be honoured. And the response of God’s
people will be to praise him for generations, recounting his deliverance. We should
note this has happened, as the history of how God punished Babylon ,
brought his people home and restored Jerusalem
and the temple is told in Daniel and Ezra-Nehemiah. It should give us
confidence all the more to pray for the restoration of the church in our day –
for the sake of God’s name.
From the restoration of the Southern
Kingdom, Psalm 80 seeks the restoration of the davidic king, with all his
significance for God’s promises (2 Sam 7v10-16). Of course God is Israel’s true
shepherd, leader and king, enthroned between the cherubim. As such, he is
appealed to, to act in powerful salvation by restoring the people (80v1-3).
Again, to have his face shine on them is to experience the glory of all God is
acting for their good (80v3, 7, 19). Once more, God is asked how long he will
continue in his anger, noting that tears have been his people’s food and water,
and they have been mocked by their enemies (80v4-6). Israel
were initially planted in the land like a vine that flourished and filled it.
But now God is asked why the walls around this vine have been broken down so
people can pick its grapes and animals ravage it – a reference to the nations
plundering what is good from Israel (80v8-13).
And so the psalmist calls on God to
return to his people, see and watch over the vine (80v14-15). Calling it a
“son” probably refers to God treating Israel as his firstborn son (Ex 4v22) in
Egypt, and so the one he loves and who will inherit from him. He has been
“raised up” for God in the sense that Israel were brought from Egypt to the
land, to flourish and serve God there. Yet now, the psalmist notes, the vine is
cut down, burned and perishing at God’s rebuke because of her sin (80v16).
80v17 is important. It now refers to “the son of man” God “raised up for himself,”
praying God’s hand would rest on him in such a way that the people will not
turn from God but be revived (80v17-18). At one level, this must have simply
looked to a descendent of David who as king would represent and restore the
“son” that is Israel in the sense that all kings were expected to – through
promoting pure worship by rebuilding the temple and righteousness by
administering the law. But this king is said to be at God’s “right hand” – a
throne next to his (see 80v1). This king is therefore a heavenly one, who
shares God’s power and authority (see Dan 7). The psalm therefore looked to
Christ and can be prayed as a prayer for the revival of the church through the
reigning king Jesus.
Psalm 81 begins calling people to
praise God at the festivals according to God’s decree. This praise is for their
redemption in which he rescued them from Egypt when they called, spoke to them
from the thundercloud at Sinai, and tested and so taught them at the waters of
Meribah (81v1-7). The “basket” probably refers to those the people had to carry
when slaves. 81v8-16 record some of God’s lessons during that time. Key is that
the people listen and hear his warning, not committing idolatry, because the
LORD is their God and promises to “fill” their mouths with his provision
(81v8-10). But God declares how the people would not listen and so were given
over to stubborn hearts. He then promises, that if they would listen after all,
and follow his ways, he would subdue their enemies with everlasting punishment
and satisfy them not with manna and water, but the finest wheat and honey “from
the rock” (81v11-16). This psalm calls us not just to celebrate our redemption,
but ensure we learn what it means in terms of faithfulness and obedience to the
Lord. If we display such a response, we can be sure the wondrous provision of
the new creation is ours.
Praying
it home:
Praise God that
for his might and mercy. Pray that he would restore the church to a greater
state through Christ.
Thinking
further:
None
today.
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and make a comment.
(220) August 7: Psalm 82-83
& Romans 8:19-39
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 are being told about God’s judgement.
To ponder:
Who the “gods” of
Psalm 82 are is debated. Most likely, they are human rulers throughout the
earth rather than angelic beings, as the psalm rebukes those who oppress
others, and has worldwide judgement in mind (82v2-4, 8). Jesus seems to
understand the phrase as referring to men (Jn 10v34-35). The psalm begins with
God sitting in judgement amongst the “great assembly” – probably assembled
humanity (84v1). This looks to the last day when all will be raised to stand
before God, but here is a pictorial way of portraying humanity’s accountability
to God in the present. So God rebukes rulers for injustice and urges them to
defend the weak and needy, who lack the light of understanding as to what is happening
to them or how to help themselves (84v3-5). The shaking of “foundations”
mentioned may refer to the turmoil of the earth within which they find
themselves helpless, or to how injustice cuts at the very ground of the
creation’s existence. Either way, although God gives great dignity to rulers as
“gods” and “sons of the Most High” because, above all, they are called to rule
in his image; nevertheless, he reminds them that they will die like every other
man or ruler, and so must not presume themselves exempt from judgement. The
psalm therefore ends calling God to judge the earth because all nations are his
inheritance (84v6-8). They therefore belong to and are subject to him as king
and so judge. Whatever authority we bear in the home, church, or society, this
psalm urges us to act justly and love mercy. But above all, it reminds us
tyrants will be judged, and that all rulers are to do what is just and use
their power for the weak and needy.
Psalm 83 concludes the psalms of
Asaph. Again, it calls on God to act against his enemies - an alliance of
nations who conspire to destroy Israel during the time Assyria were dominant
(83v1-8). The prayer is that God would do to them as he did to Israel’s enemies
in the time of the Judges (83v9-12), consuming, pursuing, and terrifying them,
so that they are shamed for what they’ve done, and so that those who look on
seek God (83v13-17). Fascinatingly, those who might seek God in the psalm are
the enemies themselves, on recognising by God’s action that he is the Most High
over all the earth (83v18). This displays amazing grace in God, and in the
psalmist. And this desire was literally fulfilled in both Nebuchadnezzar of
Babylon and Darius of Persia (Dan 4v1-3, 6v26-27)! Although the psalm therefore
validates the prayer for judgement on the church’s oppressors (as Jesus did in
Lk 18v1-8), it also commends the praying for one’s enemies Jesus urged upon us
– the desire that within any judgement in this life such people would be
brought to acknowledge God and repent of sin.
Praying
it home:
Praise God that he
tempers justice with mercy. Pray that the rulers of your nation would act
justly and defend the weak and needy.
Thinking
further:
None
today.
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and make a comment.
(221) August 9: Psalm 84-87
& Romans 9
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 future
the psalmist looks to in each case.
To ponder:
Psalms 84 and 85
stem from the descendents of Korah (see Num 16) who seem to have played a key
role in temple worship. Psalm 84 opens declaring how lovely God’s dwelling
place (temple) is. The psalmist yearns for it with soul, heart and flesh. The
reason he does is because he yearns for the living God himself, and the temple
courts are close to him (84v1-3). Indeed, he notes (perhaps with godly envy)
that even birds find a home there (84v3). He then declares that those who dwell
there are blessed because they get to praise God constantly, as did the
Levites. Yet he also declares that pilgrims are blessed, with an image of rain
following them on their pilgrimage, causing vegetation to flourish, and them to
strengthen, perhaps as they are spiritually watered, until arriving at the temple
in Zion (84v5-7). 84v8-9 then express how love of God is tied to the welfare of
his king, no doubt because one of his roles is to promote worship. So the
psalmist prays God’s favour on his anointed, before declaring that one day or
the most menial job in the temple is better than a thousand days elsewhere or
an abode with the wicked (84v8-10). This perspective stems from the fact that
the LORD is a “sun” (causing flourishing) and “shield” (giving protection) to
the upright, holding nothing back from them. So the one who trust in him is
truly blessed (84v11-12).
This psalm vocalizes the sort of
longing the man of faith has for the closeness of God because of the joy of
praising him and the blessing he bestows. The wonder for the Christian is that
the gathered church and every Christian body is a temple of the Holy Spirit. So
God is always close. Nevertheless, we long to experience his presence
unadulterated by sin in glory. And, to us, a mere taste of this is of greater
worth than anything the world might offer.
Psalm 85 is written when Israel are
experiencing God’s anger in some way (85v4-5). It recounts how God had forgiven
and restored the people in the past (85v1-3), before praying he would restore
and revive the nation again in his love (85v4-7). Nevertheless, it acknowledges
God only promises peace to his “saints” (lit: holy ones) if they fear him and
so don’t return to their folly. Then his glory will dwell in the land in the
sense that he will be present at the temple and display his righteous commitment
to his covenant promises by blessing the people with security and abundance
(85v8-13). The pairings of 85v10-11 suggest that because faithfulness “springs
forth from the earth,” it and the other initial virtues in each pairing
probably refer to qualities in God’s people, expressing the fear of the LORD
the psalmist commends. By contrast, because righteousness “looks down from
heaven,” it and the second of each pair, which are faithfulness and peace,
refer to acts of God that “meet” and “kiss” the qualities expressed by his
people. It’s a marvellous picture of how God meets the faithfulness and
righteousness he works in us, with his far superior faithfulness and
righteousness, not least in ensuring we have peace with him. The psalm is
therefore a prayer for the restoration and revival of the church that makes
clear at the heart of this must be true and sincere repentance.
Psalm 86 may be placed here to
express at a personal level the sort of repentance necessary if one is to be
restored. David faces some “trouble” (86v7, 14) and prays for God to guard his
life and bring him joy in salvation, because of his devotion and faith
(86v1-3). He relies on God’s forgiving love in asking this, and is moved to by
contemplating the greatness of God’s deeds which will one day mean all nations
worship him (86v5-10). But David’s love of God is seen by him not being content
with simple forgiveness. He asks for God to not only teach him his ways, but
give him an undivided and so wholehearted heart, so that he would forever fear
and praise God for his loving deliverance (86v11-13). This is the desire and
prayer of those for whom God really is first. The psalm ends with David
modelling how to appeal to God on the basis of his revelation of himself
(86v15, Ex 34v6-7) - here, by strengthening and saving David, which may be “the
sign” he sought to shame his enemies (86v14-17). For Christ, this sign was his
own resurrection.
Psalm 87 also considers the
honouring of God by the nations. It records the primacy of Zion as the “glorious”
and “holy” city that God loves and dwells in (87v1-3), before declaring that
the nations, and even Israel’s arch enemies, will one day “acknowledge” God;
and those who do will be said to have been “born in Zion” (87v4-5). Indeed, the
psalm suggests it is through these people that the LORD will “establish” and so
build up the city, noting those “born” there as opposed to the others from
these people groups. As for them? They will rejoice, declaring “all” their
“foundations” are in Zion (87v7) – ie. it is the place on which their whole
life is built.
Zion corresponds to the people of
God today, and so both to the church and the heavenly assembly. This psalm
therefore speaks powerfully of the privileged position of equality with
Christians Jews those of all nations can now enjoy as they come to acknowledge
God through Christ and so are born again into the spiritual Zion. It is these
whose names are recorded in God’s book of life.
Praying
it home:
Praise God for the
goodness he showers on those who fear him, whoever they are. Pray home Psalm
86v11-13.
Thinking
further:
None
today.
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and make a comment.
(222) August 10: Psalm
88-89 & Romans 10
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
qualities of God that are extolled.
To ponder:
In Psalm 88 we see
Heman (see title) crying out day and night to the God who saves for help
(88v1-2). His troubles stem from God’s wrath, pictured by “waves” as in the
flood (88v6-7, 16-17). Not only is he drawing close to death (88v3-5), but God
has made him repulsive to his friends (88v8, 18). Here, the “dim” eyes of grief
may speak of how in despair one cannot see any light of hope. So the psalmist
calls on God, stating that God doesn’t do wonders for the dead, nor can the
dead raise themselves to praise him or declare his love and faithfulness
(88v9-12). Of course God raises those with faith from death. But Heman is stressing
its finality with respect to what might be experienced on earth. He therefore
cries out daily, every morning, asking why God rejects him and so hides his
face (ie, his attention and favour) from him (88v13-14). 88v15-18 are
instructive: Heman declares how he has suffered and been close to death and in
despair even from his youth. This suggests his reference to God’s wrath may not
be at a specific sin, but a way of describing suffering in general because it
stems from God’s wrath on humanity because of the fall (see Gen 3). The psalm
therefore reaffirms the lesson of Job. Even worshippers can suffer long term
illness, loneliness and despair. The prayer helps such people vocalize their
distress, cry out to God for help in this life, whilst hinting to the certain
deliverance they will experience at the resurrection.
Psalm 89 contrasts Psalm 88 by
rejoicing in the certainty of God’s ultimate purposes for Israel. The psalmist
declares he will make known God’s love and faithfulness in song through all
generations - by virtue, one presumes, of this psalm (89v1-2). The idea of
God’s love standing firm forever alludes to his commitment to grant David an
everlasting throne (89v2-4). The psalm then moves to how the heavens praise God
to the angels (holy ones) for his wonders and faithfulness. This probably
refers to how the stars show not only God’s creative power but his faithfulness
in maintaining the seasons for the good of humanity. The point is that God is
to be feared even by the angels, as he is more awesome, mighty and faithful
than they are (89v5-8). And so his powerful rule over the creation is detailed,
together with the righteousness and justice his rule is founded on, and the
love and faithfulness that go before him in his acts (89v9-14). So we are reminded
that there is no greater king in the universe. Those who acclaim God and walk
in “the light of his presence” (ie. according to his word and in awareness of
him) are therefore blessed in the sense that they can rejoice in the knowledge
that this divine king is for them – raising them up in honour and strength
before others (89v15-18). He did this when Israel were faithful, and will do so
supremely on the last day.
This stress on God’s mighty power
and righteous character is intended to assure us of how certainly he will keep
his covenant with David. And so we then hear of how God appointed him as his
king, promising him victory over his enemies. He is pictured as vice-regent
over the land God gave – if not the whole creation. And he will know God as a Father,
who will be his security and care. Indeed, God declares he is God’s “firstborn”
and so the one with authority over all other kings of the earth. These
statements are so exalted that they look beyond David to Christ, and this is
confirmed when God also affirms his love and covenant with David will continue
forever, meaning that David’s throne will too (89v19-29). This covenant is then
restated in terms of God disciplining any of David’s descendents that break his
law, whilst ensuring David’s line continues (89v30-37, see 2 Sam 7). For God to
swear by his holiness, is to swear by his supreme purity, which guarantees he
does not lie. The note about the moon, is probably that just as it appears
every night as a faithful witness to God’s commitment to sustaining all things,
so the continuance of David’s line will witness to God’s faithfulness to his
covenant too. Jesus’ continual reign in heaven makes just this point.
89v38-45 go on to speak as if God
has rejected David. But elsewhere the psalm speaks of David in the past
(89v19-20, 49), so this must refer to God rejecting one of his descendents or
the line itself when the Southern Kingdom was conquered by Babylon. Whatever
the case, God has acted in anger (as outlined in 89v30-32), effectively
renouncing the covenant with David and casting the throne and splendour of this
king to the ground. Of course, having recounted God’s covenant with David the
psalmist knows this situation cannot endure, but nevertheless asks “how long”
this anger will last (89v46). Indeed, like Simeon longing to see the Christ, he
seems to want to see the monarchy restored before he dies (89v47-48), asking
where now is the love and faithfulness God swore to David (89v49). As the psalm
concludes we see it has flown from a heart grieved by how the nations have
taunted the king – perhaps as he was captured and taken to Babylon. This
implies “the servant” (89v50) refers to the king himself not the psalmist. We
might well ask whether we feel such grief over how Christ is mocked, and such longing
to see his rule fully established.
89v52 ends this section of the
psalms as previous sections have ended (see 41v13, 72v19).
Praying
it home:
Praise God for his
everlasting commitment to his promises. Pray that you would share the
psalmist’s concern to see God’s everlasting kingdom.
Thinking
further:
None
today.
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this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(223) August 11: Psalm
90-92 & Romans 11:1-21
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
comfort the psalms give when struggling with life.
To ponder:
This section of
the psalms begins with a psalm of Moses. To a nation journeying through the
desert with no home, it affirms God as the true dwelling place through all
generations (90v1). This would have been a comfort to Israel when later in
exile too. A right perspective to life is then affirmed: Before the creation
and forever, God shall always be God. To him a thousand years are like a day,
and men come and go like grass, as he determines (90v2-6). The turning of men
to dust recalls God’s curse on the first sin (Gen 3v19). And so Moses describes
human mortality in terms of being consumed by God’s anger. He notes that God
sets even secret sin before him, so everyone’s days pass under his wrath,
experiencing trouble and sorrow, and ending in a moan (90v7-10, see 88v15-16).
Although the Bible rejects the idea that the degree someone suffers always
corresponds to a degree of sin, here it affirms that suffering in general is
God’s judgement on our race for its rejection of him. And by stressing that the
power of his anger is as great as the fear due him, Moses teaches that our
reverence for God should correspond to the severity of his outrage at sin
(90v11). In the light of all this he prays God would, nevertheless, teach his
people to know how short life is and therefore gain wisdom in fearing him
(90v12). Moreover, he prays for God’s compassion, favour and unfailing love to
make his people and their children glad as he acts for them, and especially by
enabling their work to be established.
The psalm therefore prays home the
message of Ecclesiastes. Life is hard, as we are born into a world under wrath.
What truly matters, therefore, is that we recognize our mortality and make God
our home by reverently fearing and so trusting and obeying him - as is his due.
Moreover, we can experience his love now as we look to him to grant us
satisfaction and joy in our labours, which can offset to some degree the
troubles we face.
Psalm 91 speaks further about those
who have made their home in God. They will find rest and safety through
trusting him, and so need not fear the various threats that can come in life
(91v1-6). Indeed, picturing a battle, the psalmist is bold to say that though
ten thousand fall around the believer, danger will not come near them. They
will simply see the wicked punished – no doubt, in their death (91v7-8). The
reason for the believer’s safety, is that God will command his angels to
protect those who love him (91v9-13, see Matt 4v5-7). Indeed, the psalmist
quotes God declaring he will protect, deliver and grant long life to those who
acknowledge his name (91v14-16).
In being placed after Psalm 90, the
compiler was clearly aware that the righteous can suffer terribly.
Nevertheless, 91v16 shows Psalm 91 is speaking of the believer’s experience in
this life. It should therefore be read as a general statement to Israelites of
God’s promise according to his specific covenant through Moses, to grant them
security and long life if they were faithful (Deut 5v16, 28v1-14). The life
spans of Abraham (175) and Job (140) testify to this principle. As Israel
in the promised land are a paradigm for Christians in the new creation, these
promises do not promise us freedom from suffering or premature death (consider
Jesus), but ultimate deliverance from all suffering and death in the world to
come. Yet the psalm also reminds us that any hardship we do face comes not
randomly, but in the purposes of God; and he will protect us within it, so that
nothing separates us from his love (Rom 8v35-39).
Psalm 92 is a Sabbath psalm (see
title) and so remembers God as creator and redeemer, renewing a right
perspective for the worshipper as he takes time from away from the busyness of
life that can so cloud such an understanding. It is therefore particularly apt
for the busy Christian today. It begins affirming how good and so fitting it is
to give time to praising God as the Most High, proclaiming in song his love and
faithfulness morning and night – topping and tailing the day with focus on him,
as with the morning and evening sacrifices offered at the temple (92v1-3). The
reasons for this praise are God’s “works” and “thoughts.” Although this might refer
to all God does and says, in context, his thoughts on justice and work of
future judgement are in mind, which the fool does not understand (92v4-7).
God’s thoughts and work regarding salvation are also implied as the Israelites
understood that only when the wicked were destroyed could their kingdom of
righteousness, security and peace be established. And this means God will be
exalted forever, as not only will evildoers be scattered, displaying his
supremacy, but the righteous will be strengthened (the horn), anointed with oil
for God’s service, and flourish even in old age, proclaiming his purity and
strength (92v8-15) – a hint to the realities of everlasting life. The psalm
keeps us mindful, then, of the ultimate fate of the wicked and righteous when
Christ returns.
Praying
it home:
Praise God for
lovingly tempering the hardships of life with joy and satisfaction now, and for
giving us the certain hope of glory to come. Pray that he would keep a right
perspective always before you.
Thinking
further:
None
today.
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this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(224) August 12: Psalm
93-95 & Romans 11:22-36
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 is portrayed as king.
To ponder:
It is because God
rules that he can do what each psalmist calls for. That reign is the theme of
Psalm 93, and it is declared as if to reassure those who face the turmoil and
uncertainty of life (93v1). Being “robed in majesty” denotes God’s splendour
and glory as he stands “armed” to act with strength (93v2). And he is the
source of stability in the universe: The world is only established because
God’s throne and so rule is. And he is from all eternity, sustaining all
things. As we meditate on the world, we therefore see the nature of God’s rule
reflected. So the mighty seas speak of how much more mighty he is (93v3-4). Yet
he is righteous too: His statues (ie. laws) “stand firm,” perhaps suggesting
that they do not change and cannot be rescinded. And “holiness” adorns God’s
house (ie. temple) in the sense that its entire activity stresses the supremacy
of God’s majesty and purity in requiring so much to be able to even approach
him (93v5). The psalm should therefore reassure us as nations fight
one-another, tyrants oppress peoples, and our own future is unknown. A mighty
and righteous God rules as king. And he is “the LORD” – the personal covenant
name for God. So we are reminded that we are his people, and he is therefore
for us.
Psalm 94 calls on God as this
universal king and so judge to avenge the wicked for crushing his people,
murdering the needy, and boasting that he doesn’t see (94v1-7). To “shine forth”
implies this is to display his glory – presumably that of his righteousness and
justice. The psalmist goes on to warn the wicked to be wise in realising the
one who made the ear and eye does hear and see. Moreover, because he
disciplines nations (presumably by causing them to fall when doing evil), they
can be sure he will punish; and because he teaches man (presumably through
general revelation as all humanity are in mind here) he has knowledge. And so
he knows the futile thoughts of men, who feel they can act with impunity
(94v8-11).
In the light of this knowledge and
the judgement it elicits, the psalmist can therefore declare how blessed those
God disciplines and teaches from his law are, as they are righteous. Discipline
here must refer to how God uses hardship to teach the upright wisdom. They are
therefore given relief from trouble until the wicked are brought down, as the
LORD will not reject them as his “inheritance,” ie. possession (94v12-15). And
this is born out by the psalmist’s experience. He asks who will stand for him
against evildoers, acknowledging that he would have died if God had not helped
him by supporting and consoling him (94v16-19). Perhaps, it was when the
psalmist witnessed God begin acting for him, that he stopped worrying about
what might happen. Whatever, he is confident that as corrupt rule cannot be
allied with God, the LORD, his fortress and rock, will destroy the wicked who
have banded together against the righteous (94v20-23). This reminder that God
sees, hears and will judge all evil should comfort us when sinned against,
enabling us to leave vengeance with the Lord (Rom 13v19). It should also
comfort us when we see atrocities committed against others.
Psalm 95 famously calls God’s people
to gather before him with thanksgiving, joy and praise for being their rock of
strength and salvation. As in the previous psalms it affirms he is worthy of
this, first, because he is the supreme king who owns all creation, and second,
because he is Israel’s covenant God, caring for them as sheep in his pasture –
their land (95v1-7). We are so used to the fact that the Creator is for us as
his people, that we miss how astonishing it is. It is certainly a motivation to
constant praise. Yet the psalm keeps us from complacency, warning worshippers
not to harden their hearts against God’s word in unbelief, as Israel
did in the desert (see Ex 17v1-17, Num 20v1-13). It meant the whole generation
were denied entry to God’s rest, remaining in the desert for 40 years. The New
Testament applies this to those who harden themselves against God’s word in the
gospel (Heb 3-4). We have seen what God has done in Christ and known his ways
(95v9-10). How serious then to act like Israel, complaining at what he does for
us, or failing to trust him to do what he says.
Praying
it home:
Praise God for his
power , righteousness and care. Pray that you would never harden your heart
against his word.
Thinking
further:
None
today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(225) August 13: Psalm
96-98 & Romans 12
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 is worthy of praise.
To ponder:
Psalm 96 is
another call to worship the LORD. Once more, it equates praise with
proclamation, here, of his salvation, glory and deeds among the nations
(96v1-3). He alone is worthy of this praise because he is great and “to be
feared” (ie. reverently honoured and obeyed) “above all gods.” As is clear from
the context, this is not to suggest any other gods are real. They are idols,
whereas God made the heavens (96v4-5). 96v6 may speak of the splendour,
majesty, strength and glory of the impressive temple within which God dwelt. If
so, it is being used as an illustration of God’s greatness. But it was a
pattern of heaven itself (Heb 8v5). And Christ was ultimately the temple – the
supreme picture of how great God is.
In the light of God alone being the
true God, all nations are called to honour and worship him at his temple with
offerings and praise (96v7-9). “Families” here may picture the whole world now
like the nation of Israel. They are to “ascribe” and so credit God for the
glory and strength that are in his sanctuary (as 96v6). All this asserts the
falseness of other religions, and looks to the inclusion of Gentiles with Jews
in the true worship of God through Christ.
Perhaps, in order to bring the
nations to worship God in this way, 96v10-13 urges his people to proclaim to
the world that he reigns, that he upholds the world, and that he will come to
judge all peoples fairly and in truth. And this is of such wondrous good, that
the entire creation is pictured singing with joy because of it. Do we declare
it as good news when we speak of Christ returning to judge the living and the
dead?
Psalm 97 continues the theme of
judgement, again declaring that the earth should rejoice that God reigns
(97v1). 97v2-6 use the imagery of Sinai to show that his coming in judgement
will be terrifying. Indeed, he will be as a consuming fire to evil, because his
reign is founded on righteousness and justice. Once more “the heavens” (ie.
sky) are said to proclaim God’s glory, here this righteousness (ie. commitment
to what is right), perhaps by displaying his beauty and order. And because all
see it, all are without excuse. So those who worship idols are shamed and
called to worship God (97v7, see Rom 1v18-23). By contrast, Jerusalem and Judah
are glad because of God’s judgements – in context, probably his delivering the
righteous from the wicked (97v8-10). In the light of God’s righteousness and
justice, those who love God are therefore urged to hate evil knowing that their
lives will be guarded from the wicked, and that they will be given light (ie.
God’s truth and goodness) and joy in him (97v10-12).
Psalm 98 assumes a more specific
judgement in which God has saved Israel in faithfulness to his promises, and so
revealed his righteousness in this to all the earth. For this reason, not just
the worshippers, but the whole world and all who live in it are called to sing
a new song and shout for joy before God as king (98v1-8). Yet the psalm ends
praising God that he will come to judge the earth in righteousness and equity
(ie. fairness). It may be this reflects the fact that by witnessing God prove
himself righteous in his covenant commitments, we should be reminded that this
righteousness will be shown in judgement too. Alternatively, it may be that by
celebrating God saving Israel from her enemies, and so judging and punishing
them with defeat, the psalmist looks us to the day of ultimate salvation, when
God will judge the wicked and so bring the righteous into his everlasting
kingdom. Whatever the case, for us the whole psalm can speak of this final
salvation wrought through Christ, and the “new song” that will then be sung
(Rev 5v9, 14v3). Indeed, it reminds us that God’s righteousness, faithfulness,
salvation and judgement, are of such immensity and wonder that it is only
fitting for the entire creation to praise him.
Praying
it home:
Praise God for
these qualities. Pray that you would increasingly see God’s judgement as
something to rejoice in.
Thinking
further: Judgement
To read a
brief chapter by Jim Packer on judgement, click here.
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this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(226) August 14: Psalm
99-102 & Romans 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 how
the life of faith is displayed.
To ponder:
Psalm 99 begins
reaffirming the message of previous psalms. God reigns over all from Zion. He
is described sitting between the cherubim on the ark, as a picture of the
reality in heaven. And in the light of his rule the nations should tremble and
praise him for his holiness - ie. that he is set-apart from all things in his
majesty and purity (a key theme, 99v1-3, 5, 9). From verses 4-5 the sense is
then of the nations being called to worship God on earth (his footstool, Is
66v1), for his holiness expressed in acting justly and fairly for Israel, by
answering the prayers of Moses, Aaron and Samuel in forgiving Israel her sins,
even though punishing her to some degree (99v6-9). 99v8 could refer to the
three men. However, it is more likely a reference to Israel as the men are
portrayed in a positive light, it is stressed Moses and Aaron were priests,
referring to their mediation for Israel when faced with God’s wrath, and Samuel
was not obviously punished for any sin. 99v7 stresses the close relationship
these men had with the LORD to be able to intercede for the people. They kept
his laws and he spoke to them from the cloud (a generalization, as he spoke to
Samuel in visions). The point is that the world is to honour God for his
holiness displayed in his justice and mercy throughout Israel’s history (and
supremely at the cross), just as we have been doing as we’ve read through the
Bible.
Psalm 100 does what Psalm 99
desires. It’s another particularly well known psalm. The whole earth are called
to worship the LORD with gladness and in the knowledge that it is he who is God
(not the gods of the nations), and that it is he who formed Israel
as his people. As before, “the sheep of his pasture” speaks of his care for
them and the land (pasture) he provided for them (100v1-3). Because of this,
all are called to enter the temple with thanksgiving for God’s goodness, love
and faithfulness to his covenants, that continues through all generations
(100v4-5). Historically, the psalm is called the “Jubilate” and has rightly
been used when God’s people gather for worship, as this is to gather as the
temple of the Holy Spirit to give thanks to God for making us his people and granting
us the land of the new creation - all because of his covenant faithfulness now
fulfilled in Christ.
In Psalm 101, David expresses this
praise in a more personal way. He commits to singing of God’s love and justice,
but also leading a blameless life as he waits for God to “come” to him, as we
wait for Christ (101v1-2). For David, he may have been waiting for a particular
deliverance. His blamelessness is seen in a number of things: not looking at
(or perhaps contemplating) any “vile thing,” hating and so having nothing to do
with the evil the faithless do, silencing those who slander others (perhaps by
a rebuke), not putting up with the proud, appointing only the faithful rather
than deceivers as his servants, and daily exercising justice as king in silencing
and banishing the wicked (100v3-8). Here, “the morning” may refer to the time
David set apart to consider cases.
So David aims at the perfect rule
exercised only by Christ, who is personally pure, resists temptation, confronts
those who slander, humbles the proud, calls believers into his service, and who
will one day judge, excluding the wicked from his kingdom. The psalm shows that
such blamelessness is evidence of a life of true worship and devotion to God.
And as those who reign with Christ, it challenges us to emulate such
blamelessness where our responsibilities pattern his. Indeed, not “looking at
any vile thing” is a particular word for a world immersed in visual media.
Psalm 102 is the prayer of an
“afflicted man” (title). The call for God to hear and not hide his face is
because the psalmist is withering away in both body and heart because of
illness, or perhaps famine. This has left him isolated and lonely (102v6-7),
and taunted by his enemies who no doubt rejoice to see him suffer (102v1-8). He
therefore mourns (102v9), regarding himself as under the specific wrath of God.
The context suggests this could be wrath directed at the nation, bringing about
general hardship within which the writer is suffering. He therefore affirms God
sits enthroned and, in response to the prayers of the destitute like himself,
will arise in compassion and rebuild Zion
before appearing there in glory (102v10-17). Initially this may have looked to
God taking his place again within the temple, but ultimately speaks of the
building of the church between the first and second comings of Christ.
Because of this hope, the psalmist
states the nations and their kings will revere God. Indeed, he wants his words
recorded so that future generations may praise God for restoring Zion. He
pictures his brought about by God looking down from heaven and coming to the
aid of prisoners, perhaps in exile. The psalm then jumps to the goal of
salvation history where the peoples and kingdoms of the world assemble in Zion
to worship God (102v18-22). It ends affirming how heaven and earth will perish,
but God will remain the same (see also Heb 1v10-12), and so his servants can be
confident that through faith their children will live in his presence
(102v23-28). Those who suffer are therefore encouraged with a snapshot of the
great end of history, and with assurance that they can share in it.
Praying
it home:
Praise God for his
justice and mercy expressed in salvation. Pray that you would live a blameless
life of faith.
Thinking
further:
None
today.
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