| Born of The Seed of The Woman | |||
| Genesis 3:15 | And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel | Galatians 4:4 | But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law |
| Born of A Virgin | |||
| Isaiah 7:14 | Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. | Matthew 1:18,24,25 | Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. |
| Son of God | |||
| Psalm 2:7 | I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. | Matthew 3:17 | And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. |
| Seed of Abraham | |||
| Genesis 22:18 | And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. | Matthew 1:1 | And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. |
| Son of Isaac | |||
| Genesis 21:12 | And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. | Luke 3:23,34 | And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, |
| Son of Jacob | |||
| Numbers 24:17 | I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. | Luke 3:23,34 | And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, |
| Tribe of Judah | |||
| Genesis 49:10 | The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. | Luke 3:23,33 | And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, |
| Family of Jesse | |||
| Isaiah 11:1 | And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: | Luke 3:23,33 | And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, |
| House of David | |||
| Jeremiah 23:5 | Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. | Luke 3:23,31 | Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, |
| Born In Bethlehem | |||
| Micah 5:2 | But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. | Matthew 2:1 | Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem. |
| Presented With Gifts | |||
| Psalm 72:10 | The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. | Matthew 2:1,11 | And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh |
| Children Killed | |||
| Jeremiah 31:15 | Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. | Matthew 2:16 | Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. |
| His Pre-Existence | |||
| Isaiah 9:6,7 | For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. | Colossians 1:17 | And he is before all things, and by him all things consist. |
| Called Lord | |||
| Psalm 110:1 | The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. | Luke 2:11 | For unto you is born this day in the city of David a Saviour, which is Christ the Lord. |
| Shall Be Immanuel (God With Us) | |||
| Isaiah 7:14 | Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. | Matthew 1:23 | Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. |
Wednesday, December 4, 2013
Jesus Birth in old testament Prophecies
Wednesday, November 27, 2013
Psalm 8
Psalm 8 concerns the majesty and greatness of God, as well as His grace in caring for man. This is a psalm of pure praise; it differs from the previous few psalms in that it contains no petitions to God. One might get the idea from the previous psalms that God's people are always burdened with affliction; however, we have ample opportunity to praise the Lord for the blessings that He has bestowed upon us. We must be careful not to only come to God in times of affliction with petitions, but to also come to Him in times of blessing with praise.
According to the inscription, this psalm was a piece of music written by David. The inscription also tells us that the psalm was written "according to gittith". This apparently refers to a musical style. We are not exactly sure what "gittith" means. Some think that the word is related to the area of Gath, because people from Gath are referred to as "gittith" and David spent some time in Gath (I Sam. 27:2); others think that the word is derived from the word for "wine press", because the words in Hebrew are similar and this psalm is a joyful psalm. In fact, all three psalms that are designated as "according to gittith" (psalms 8, 81, and 84) are joyful psalms, so we can infer that this designation in some way defines a joyful style of music.
The psalm begins and ends with the same statement of praise, that God's majesty is manifest throughout the earth. In between, David proves these statements of praise by speaking first of God's majesty that is visible in His creation in general, and then of the work that God is doing through feeble man in particular
According to the inscription, this psalm was a piece of music written by David. The inscription also tells us that the psalm was written "according to gittith". This apparently refers to a musical style. We are not exactly sure what "gittith" means. Some think that the word is related to the area of Gath, because people from Gath are referred to as "gittith" and David spent some time in Gath (I Sam. 27:2); others think that the word is derived from the word for "wine press", because the words in Hebrew are similar and this psalm is a joyful psalm. In fact, all three psalms that are designated as "according to gittith" (psalms 8, 81, and 84) are joyful psalms, so we can infer that this designation in some way defines a joyful style of music.
The psalm begins and ends with the same statement of praise, that God's majesty is manifest throughout the earth. In between, David proves these statements of praise by speaking first of God's majesty that is visible in His creation in general, and then of the work that God is doing through feeble man in particular
God's Majesty
David begins the psalm with a statement of praise, declaring God's majesty "in all the earth". David addresses God in two ways: "LORD" and "Lord". These are two different words in Hebrew. As mentioned before in these pages, in the NIV translation, the name of God ("YHWH" in Hebrew) is translated as "LORD" using SMALL CAPITAL LETTERS .
The second designation, "Lord", is the Hebrew word "Adonai", which literally means, well, lord (ruler and master). David's addressing God as "Lord" is appropriate for this psalm which speaks of the glory of God. Our recognition of the glory of God and His creation should cause us to bow down in reverence to Him, acknowledging Him as Lord.
Note that David calls God "our" Lord. This reflects the fact that this psalm is a general psalm. It does not deal specifically with a particular event in David's life, but is a psalm that everyone could and should sing out. Thus, David says "our" Lord. The Lord is "our" Lord--not only David's Lord, or even only the Lord of those who believe in Him--but the Lord of all mankind and all creation. He is the Lord of all, whether acknowledged as so or not.
David's statement of praise, and the theme of the psalm, is: "How majestic is Your name in all the earth!" Now, in Hebrew, one's "name" is more than just a designation; it represents one's character, one's attributes, and, indeed, one's entire being. So, David here is saying that God's character is manifest as majestic "in all the earth". The ways in which it is manifest will be shown in the following verses.
The second designation, "Lord", is the Hebrew word "Adonai", which literally means, well, lord (ruler and master). David's addressing God as "Lord" is appropriate for this psalm which speaks of the glory of God. Our recognition of the glory of God and His creation should cause us to bow down in reverence to Him, acknowledging Him as Lord.
Note that David calls God "our" Lord. This reflects the fact that this psalm is a general psalm. It does not deal specifically with a particular event in David's life, but is a psalm that everyone could and should sing out. Thus, David says "our" Lord. The Lord is "our" Lord--not only David's Lord, or even only the Lord of those who believe in Him--but the Lord of all mankind and all creation. He is the Lord of all, whether acknowledged as so or not.
David's statement of praise, and the theme of the psalm, is: "How majestic is Your name in all the earth!" Now, in Hebrew, one's "name" is more than just a designation; it represents one's character, one's attributes, and, indeed, one's entire being. So, David here is saying that God's character is manifest as majestic "in all the earth". The ways in which it is manifest will be shown in the following verses.
God's Manifest Glory
In this section, David points out that God's majesty is manifest from the highest heavens to the lips of infants. First, he says: "You have set Your glory above the heavens." The Bible speaks of three heavens: the atmosphere (where the clouds move and the birds fly), space (where the sun, moon, and stars reside), and heaven proper (where God dwells, thus Paul speaks of a man who was taken up to the "third heaven" in II Cor. 12:2). In all of these, God's glory is evident: the atmosphere displays God's grand design in the patterns of the weather and in the flight of the birds; space demonstrates God's wisdom and strength through His setting of the heavenly bodies in place and in motion; and, certainly, God's dwelling place exhibits His glory greater than we can imagine, glimpses of which we have in the writings of Ezekiel and John.
God's glory is, however, "set above" the heavens. Surely, God's glory as displayed in the heavens, His creation, cannot come close to His true glory. A creation can never equal the attributes of its Creator, and so, the glory we behold as we study the flight of the birds and the movement of the stars is nothing compared to God's true glory. The extent of God's glory is unimaginable to us; what we see in His creation is but a reflection of His true glory.
God's majesty is not only manifest in the heavens, but also "from the lips of children and infants." Children naturally believe in God. They often ask questions and make observations concerning why and how God created things. Children do not limit God. In faith, rightly so, they believe God can do anything. Also, children are not afraid to give credit and glory to God for what He has done.
Now, David says that God Himself has "ordained praise" from the lips of children and infants. This suggests that God has put a knowledge of Himself in the hearts of children; and, since we were all children, we all, even those who do not acknowledge God now, have at one time possessed this knowledge of God. Paul tells us that "what may be known about God is plain to [the wicked], because God has made it plain to them"(Rom. 1:19). He goes on to say that the wicked became depraved because "they did not think it worthwhile to retain the knowledge of God", suggesting that they, at one time, possessed a knowledge of God. We can infer that they had a knowledge of God when they were children. But now, the knowledge of God in children is used, as David says, to silence them, "to silence the foe and the avenger". The instinctive praise of children is a strong defense against those who deny the existence of God. It silences the intellectual scientist and philosopher who has found no place for God in their studies of His creation.
Although undoubtedly these verses speak of children's knowledge and praise of God in general, they also speak prophetically of a specific event in Jesus' ministry. The day after Palm Sunday, long after the adults had ceased shouting praises to Jesus, the children were still calling out "Hosanna to the Son of David" (Matt. 21:15). The chief priests and teachers of the law were indignant at this. "`Do you hear what these children are saying?' they asked him. `Yes,' replied Jesus, `have you never read, "From the lips of children and infants You have ordained praise"?'" (Matt. 21:16). As David prophesied, the chief priests and teachers of the law were silenced by this.
Now, in a sense, when any of us praise the Lord, it comes from the lips of children and infants because we are called to have childlike faith, to be like children. Jesus said, "I tell you the truth, anyone who will not receive the kingdom of God like a child will never enter it" (Mark 10:15). At another time, Jesus prays: "I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children" (Matt. 11:25). God's people are children in spirit. The potential of the faith of a child is great. If we all could but keep our childlike faith; if we all could but recover it...
God's glory is, however, "set above" the heavens. Surely, God's glory as displayed in the heavens, His creation, cannot come close to His true glory. A creation can never equal the attributes of its Creator, and so, the glory we behold as we study the flight of the birds and the movement of the stars is nothing compared to God's true glory. The extent of God's glory is unimaginable to us; what we see in His creation is but a reflection of His true glory.
God's majesty is not only manifest in the heavens, but also "from the lips of children and infants." Children naturally believe in God. They often ask questions and make observations concerning why and how God created things. Children do not limit God. In faith, rightly so, they believe God can do anything. Also, children are not afraid to give credit and glory to God for what He has done.
Now, David says that God Himself has "ordained praise" from the lips of children and infants. This suggests that God has put a knowledge of Himself in the hearts of children; and, since we were all children, we all, even those who do not acknowledge God now, have at one time possessed this knowledge of God. Paul tells us that "what may be known about God is plain to [the wicked], because God has made it plain to them"(Rom. 1:19). He goes on to say that the wicked became depraved because "they did not think it worthwhile to retain the knowledge of God", suggesting that they, at one time, possessed a knowledge of God. We can infer that they had a knowledge of God when they were children. But now, the knowledge of God in children is used, as David says, to silence them, "to silence the foe and the avenger". The instinctive praise of children is a strong defense against those who deny the existence of God. It silences the intellectual scientist and philosopher who has found no place for God in their studies of His creation.
Although undoubtedly these verses speak of children's knowledge and praise of God in general, they also speak prophetically of a specific event in Jesus' ministry. The day after Palm Sunday, long after the adults had ceased shouting praises to Jesus, the children were still calling out "Hosanna to the Son of David" (Matt. 21:15). The chief priests and teachers of the law were indignant at this. "`Do you hear what these children are saying?' they asked him. `Yes,' replied Jesus, `have you never read, "From the lips of children and infants You have ordained praise"?'" (Matt. 21:16). As David prophesied, the chief priests and teachers of the law were silenced by this.
Now, in a sense, when any of us praise the Lord, it comes from the lips of children and infants because we are called to have childlike faith, to be like children. Jesus said, "I tell you the truth, anyone who will not receive the kingdom of God like a child will never enter it" (Mark 10:15). At another time, Jesus prays: "I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children" (Matt. 11:25). God's people are children in spirit. The potential of the faith of a child is great. If we all could but keep our childlike faith; if we all could but recover it...
God's Care for Man
David goes on to declare God's majesty through the glory and honor that He has bestowed upon man. David begins by comparing the marvelous splendor of the heavens to the feebleness and frailty of man, in order to show what a great work God has done through man in using such a creature for His glory.
David says, "When I consider Your heavens, the work of Your fingers..." The wording suggests that David was in the habit of considering and meditating upon God's creation. We all should go out into the night, as David did, and meditate upon the glory of the heavens. In the daytime, we can only consider the first heaven--the sky, the clouds, the birds soaring through it. But at night, we can consider the vastness of seemingly infinite space, beholding galaxies and stars that are light years away. Through the vastness of space, we become aware of the vastness, the magnificence and the power of God. And these heavens are but "the works of [God's] fingers."
Clearly, David's meditation of the heavens took place at night, for he marvels at "the moon and the stars, which [God has] set in place." Quite possibly, David wrote this psalm when he still a shepherd, while keeping watch over his sheep at night. Keeping watch at night was certainly a difficult task, but David was blessed through the trial in being able to behold and meditate upon God's glory, as manifested in the heavens. Such a situation invited such a meditation. We complain about the rough lot that we've been given, but often God puts us through these rough times in order that we may appreciate His glory, His deliverance and His providence. Through these rough times, we draw closer to Him. We have more opportunity to consider the heavens, when we are watching sheep by night, as David; we can see more clearly a stairway to heaven, when we have a stone for a pillow in the open wilderness, as Jacob (Gen. 28:10-22); we can appreciate more the providence of God and say to our persecutors, "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives" (Gen. 50:20), when we have been sold as a slave and spent years in prison, as Joseph.
So, study the Word of God, but also consider His works. It is good for us to consider the heavens with God in mind. Science is far-reaching, taking us to the heights of the heavens. Theology, however, is further-reaching, taking us beyond the heavens to the dwelling place of God. Also, through consideration of the vastness of God's creation, we come to realize the feebleness and frailty of man. "Meditation fits for humiliation." Through such meditation, we come to say, as David, "What is man that You are mindful of him?"
We must wonder, in view of the vastness and majesty of His creation, why God would be mindful of and care for man. Yes, man has performed great works in this world, but our grandeur is evident only on earth and reaches no further beyond. None of man's works are even visible from space, except for the Great Wall of China, and it can only be discerned at a comparably small distance from earth. Any glory that man possesses, far from being "set above the heavens", is localized to earth. As the philosopher and mathematician Blaise Pascal said: "What is man in nature? Nothing in relation to the infinite, everything in relation to nothing, a mean between nothing and everything," and also, "Oh, the grandeur and littleness, the excellence and the corruption, the majesty and meanness of man!"Why does man have so much pride, fallen and insignificant as he is? "All men are like grass, and all their glory is like the flowers of the field. The grass withers and the flowers fall" (Isa. 40:6-7). Certainly, any glory that man has, in and of himself, ends at his grave, as he decomposes and joins the worms.
And "what is man" in God's eyes? Man is fallen; man is corrupt and tainted. Man is ungrateful; man is rebellious, often turning his back on God, often spitting in His face. But God "is mindful of him" and God "cares for him". Let us never forget what a great thing it is that God cares for us. There are many who say that they believe in God, but they think, at the same time, that God is not active in or even concerned with His creation. Perish the thought! On the contrary, God is "mindful" of His creation and His creatures, visiting them every day, working in their lives, influencing the history of mankind toward His purpose.
Clearly, on earth, God has given man a special place in His creation. God has made man "a little lower than the heavenly beings", as compared to rest of the creatures. Among the creatures, man has dominion; man rules over "all flocks and herds, and the beasts of the field, the birds of the air, and the fish of the sea, all that swim the paths of the seas." Daily, we get our sustenance, clothing and ornamentation from the flocks, herds, beasts, birds and fish.
David also says that God "crowned [man] with glory and honor" and "put everything under his feet". These statements were true before man's fall, but man, at the fall, lost much of his "glory and honor" and much of his dominion over the animals. We all must take a large stick when we go walking in the wilderness. As the writer of Hebrews says, as he comments on this passage: "In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him" (Heb. 2:8). But what man lost through his fall, God restored through Christ. The writer of Hebrews continues: "But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone" (Heb. 2:9).
What we have omitted thus far in our commentary upon this passage is how Christ fits into it. The clearest evidence that God cares for man is that He sent His Son to die for the sins of man, so that they may share in His glory. It was a great act of humility on Christ's part to condescend and become a man, to make "Himself nothing, taking the very nature of a servant, being made in human likeness" (Phil. 2:7). For us, He was"made a little lower than the angels", and through Him, we have been "crowned with glory and honor". All mankind was honored when Christ was numbered as a man; all mankind was greatly elevated with Christ's visitation as a man. And so, it is because Christ has "everything under His feet" that David says that man "has everything under his feet." It is because Christ is a man that man can be said to have complete dominion.
David says, "When I consider Your heavens, the work of Your fingers..." The wording suggests that David was in the habit of considering and meditating upon God's creation. We all should go out into the night, as David did, and meditate upon the glory of the heavens. In the daytime, we can only consider the first heaven--the sky, the clouds, the birds soaring through it. But at night, we can consider the vastness of seemingly infinite space, beholding galaxies and stars that are light years away. Through the vastness of space, we become aware of the vastness, the magnificence and the power of God. And these heavens are but "the works of [God's] fingers."
Clearly, David's meditation of the heavens took place at night, for he marvels at "the moon and the stars, which [God has] set in place." Quite possibly, David wrote this psalm when he still a shepherd, while keeping watch over his sheep at night. Keeping watch at night was certainly a difficult task, but David was blessed through the trial in being able to behold and meditate upon God's glory, as manifested in the heavens. Such a situation invited such a meditation. We complain about the rough lot that we've been given, but often God puts us through these rough times in order that we may appreciate His glory, His deliverance and His providence. Through these rough times, we draw closer to Him. We have more opportunity to consider the heavens, when we are watching sheep by night, as David; we can see more clearly a stairway to heaven, when we have a stone for a pillow in the open wilderness, as Jacob (Gen. 28:10-22); we can appreciate more the providence of God and say to our persecutors, "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives" (Gen. 50:20), when we have been sold as a slave and spent years in prison, as Joseph.
So, study the Word of God, but also consider His works. It is good for us to consider the heavens with God in mind. Science is far-reaching, taking us to the heights of the heavens. Theology, however, is further-reaching, taking us beyond the heavens to the dwelling place of God. Also, through consideration of the vastness of God's creation, we come to realize the feebleness and frailty of man. "Meditation fits for humiliation." Through such meditation, we come to say, as David, "What is man that You are mindful of him?"
We must wonder, in view of the vastness and majesty of His creation, why God would be mindful of and care for man. Yes, man has performed great works in this world, but our grandeur is evident only on earth and reaches no further beyond. None of man's works are even visible from space, except for the Great Wall of China, and it can only be discerned at a comparably small distance from earth. Any glory that man possesses, far from being "set above the heavens", is localized to earth. As the philosopher and mathematician Blaise Pascal said: "What is man in nature? Nothing in relation to the infinite, everything in relation to nothing, a mean between nothing and everything," and also, "Oh, the grandeur and littleness, the excellence and the corruption, the majesty and meanness of man!"Why does man have so much pride, fallen and insignificant as he is? "All men are like grass, and all their glory is like the flowers of the field. The grass withers and the flowers fall" (Isa. 40:6-7). Certainly, any glory that man has, in and of himself, ends at his grave, as he decomposes and joins the worms.
And "what is man" in God's eyes? Man is fallen; man is corrupt and tainted. Man is ungrateful; man is rebellious, often turning his back on God, often spitting in His face. But God "is mindful of him" and God "cares for him". Let us never forget what a great thing it is that God cares for us. There are many who say that they believe in God, but they think, at the same time, that God is not active in or even concerned with His creation. Perish the thought! On the contrary, God is "mindful" of His creation and His creatures, visiting them every day, working in their lives, influencing the history of mankind toward His purpose.
Clearly, on earth, God has given man a special place in His creation. God has made man "a little lower than the heavenly beings", as compared to rest of the creatures. Among the creatures, man has dominion; man rules over "all flocks and herds, and the beasts of the field, the birds of the air, and the fish of the sea, all that swim the paths of the seas." Daily, we get our sustenance, clothing and ornamentation from the flocks, herds, beasts, birds and fish.
David also says that God "crowned [man] with glory and honor" and "put everything under his feet". These statements were true before man's fall, but man, at the fall, lost much of his "glory and honor" and much of his dominion over the animals. We all must take a large stick when we go walking in the wilderness. As the writer of Hebrews says, as he comments on this passage: "In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him" (Heb. 2:8). But what man lost through his fall, God restored through Christ. The writer of Hebrews continues: "But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone" (Heb. 2:9).
What we have omitted thus far in our commentary upon this passage is how Christ fits into it. The clearest evidence that God cares for man is that He sent His Son to die for the sins of man, so that they may share in His glory. It was a great act of humility on Christ's part to condescend and become a man, to make "Himself nothing, taking the very nature of a servant, being made in human likeness" (Phil. 2:7). For us, He was"made a little lower than the angels", and through Him, we have been "crowned with glory and honor". All mankind was honored when Christ was numbered as a man; all mankind was greatly elevated with Christ's visitation as a man. And so, it is because Christ has "everything under His feet" that David says that man "has everything under his feet." It is because Christ is a man that man can be said to have complete dominion.
Again, God's Majesty
David concludes the psalm with his statement of praise: "O LORD, our Lord, how majestic is Your name in all the earth!" David repeats his opening statement of praise, and indeed, our Lord is worthy to be praised over and over again.
Monday, November 25, 2013
Psalm 7
In Psalm 7, David asks God to deliver him from an enemy of his. David proclaims his innocence in the situation and seeks justice. This contrasts the previous psalm in which David considered his afflictions to be a result of his own sin. Here, he sees himself as unjustly persecuted by his enemy.
His enemy is identified in the inscription as "Cush, a Benjamite". We are not certain who he was, though many commentators think that "Cush, a Benjamite" is an enigmatic way of referring to Saul. Saul was certainly a Benjamite (I Sam. 9:1,2). "Cush" literally means "Ethiopia" and Ethiopians are depicted literally and symbolically in other places in Scripture as being "dark" in heart (Jer. 13:23; Amos 9:7). Indeed, the conflict described in this psalm would fit the relationship between Saul and David: Saul unjustly pursuing David; David innocent of any provocation. Also, the themes and language used in this psalm are very similar to that which David used in his speech to Saul after David spared Saul's life ( I Sam. 24:9-15).
The psalm can be divided into six sections:
1) David prays for deliverance (vv. 1-2);
2) David declares his innocence in the matter (vv. 3-5);
3) David pleas for God execute His righteous judgment (vv. 6-9);
4) David rests in the fact that God judges righteously (vv. 10-13);
5) David notes that the wicked's own schemes backfire upon themselves (vv. 14-16);
6) David praises the Lord in advance for deliverance (v. 17)
His enemy is identified in the inscription as "Cush, a Benjamite". We are not certain who he was, though many commentators think that "Cush, a Benjamite" is an enigmatic way of referring to Saul. Saul was certainly a Benjamite (I Sam. 9:1,2). "Cush" literally means "Ethiopia" and Ethiopians are depicted literally and symbolically in other places in Scripture as being "dark" in heart (Jer. 13:23; Amos 9:7). Indeed, the conflict described in this psalm would fit the relationship between Saul and David: Saul unjustly pursuing David; David innocent of any provocation. Also, the themes and language used in this psalm are very similar to that which David used in his speech to Saul after David spared Saul's life ( I Sam. 24:9-15).
The psalm can be divided into six sections:
1) David prays for deliverance (vv. 1-2);
2) David declares his innocence in the matter (vv. 3-5);
3) David pleas for God execute His righteous judgment (vv. 6-9);
4) David rests in the fact that God judges righteously (vv. 10-13);
5) David notes that the wicked's own schemes backfire upon themselves (vv. 14-16);
6) David praises the Lord in advance for deliverance (v. 17)
David Prays for Deliverance
In this section, David prays for God to deliver him from his enemy. A benefit of affliction is that it draws us near to God. David here seeks the Lord earnestly. He begins by addressing his prayer: "O LORD my God". David's address to God expresses all at once both reverence and confidence.
"LORD" is the actual name of God. The Jews who transcribed the Old Testament revered His Name so much that they never wrote it out (because His Name was considered too holy to even pronounce in one's mind), but only wrote out the consonants that make up His Name: "YHWH". As a result, we are not certain how to pronounce the Name of God: some pronounce it "Jehovah" or "Yehovah", some pronounce it "Yahweh". This Name denotes His eternal existence, from everlasting to everlasting, the "I Am".
The word translated here as "God" is "Elohim". It is the first word used to identify God, for it is the designation used in Genesis 1:1: "In the beginning God created the heavens and the earth." "Elohim" suggests God's power and glory. Interestingly, "Elohim" is a plural word (denoted by the "-im" suffix in Hebrew), so it also refers to the Trinity and all the fullness of His personality.
It is good in prayer to address God by His various designations found in the Bible. Sometimes we need to pray to our powerful "God" ("Elohim"), sometimes to the everlasting "LORD" ("YHWH"), sometimes to "the LORD our Provider" ("YHWH-Jireh"), sometimes to "The LORD our Peace" ("YHWH-Shalom"), sometimes to "The Almighty" ("El Shaddai"), sometimes to "Our Lord and Ruler" ("Adonai"), etc.
Note also that David addresses the Lord as "my" God. If you can call the Lord "my" God, you are a long way towards deliverance. One of the significant characteristics of those who are part of the New Covenant with God through Jesus Christ is that, as God says in the book of Jeremiah: "I will be their God and they will be my people" (Jer. 31:33). To be able to comfortably address God as "my God" denotes a special relationship with Him that we all should seek.
David's mature relationship with God is also expressed by the fact that David "takes refuge" in Him. Note that David does not ask for refuge, but states, as a fact, that he takes refuge in God. He uses that fact as a basis for his request: "Save and deliver me from all who pursue me." Salvation and deliverance are relatively small requests for those who already take refuge in Him, those who are already His own. It is a much greater request when those who hardly know Him, out of the blue, call on God to deliver them. It is important that we have a close relationship with God before the times of trouble come, in preparation for the prayers for salvation and deliverance that we are all sure to offer up in our times of need. As the Lord exhorted through the prophet Isaiah: "Seek the LORD while he may be found; call on him while he is near" (Isa. 55:6).
David's fear was quite pronounced. He feared that his enemy would "tear [him] like a lion and rip [him] to pieces." Whether this is meant literally or figuratively we do not know; however, being a shepherd, David certainly had seen lions tear sheep to pieces. In fact, David had direct scrapes with lions and bears. While preparing to fight Goliath, David related to Saul: "When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it" (I Sam.17:34-35). So, David knew the literal fear of being torn apart by an actual lion, and he likens his fear in this situation to that feeling. Now, David attributed his deliverance in his scrapes with lions and bears to God's hand of protection. These examples of God's deliverance in David's life strengthened David's faith in God's ability to deliver him in his later conflicts, as David said: "The LORD who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of [Goliath]" (I Sam. 17:37).
David believed that the Lord was his only hope for deliverance, for he states that, if the Lord does not deliver him, he will have "no one to rescue" him. As David, we should seek salvation and deliverance from the Lord and the Lord alone. Do not seek it from the world or from yourself, but from the One who is able to save us from any situation. "It is never right to distrust God, and never vain to trust Him." If God cannot save us, who can?
As we have seen in the Psalms, David had many foes, and thus, many occasions to turn to God for deliverance. As David had foes, so shall we. Persecution is nothing new to the people of God. It began very early in the history of man with the persecution of Abel, and has continued ever since. "It is a sign that there is some good in thee if a wicked world abuse thee."
"LORD" is the actual name of God. The Jews who transcribed the Old Testament revered His Name so much that they never wrote it out (because His Name was considered too holy to even pronounce in one's mind), but only wrote out the consonants that make up His Name: "YHWH". As a result, we are not certain how to pronounce the Name of God: some pronounce it "Jehovah" or "Yehovah", some pronounce it "Yahweh". This Name denotes His eternal existence, from everlasting to everlasting, the "I Am".
The word translated here as "God" is "Elohim". It is the first word used to identify God, for it is the designation used in Genesis 1:1: "In the beginning God created the heavens and the earth." "Elohim" suggests God's power and glory. Interestingly, "Elohim" is a plural word (denoted by the "-im" suffix in Hebrew), so it also refers to the Trinity and all the fullness of His personality.
It is good in prayer to address God by His various designations found in the Bible. Sometimes we need to pray to our powerful "God" ("Elohim"), sometimes to the everlasting "LORD" ("YHWH"), sometimes to "the LORD our Provider" ("YHWH-Jireh"), sometimes to "The LORD our Peace" ("YHWH-Shalom"), sometimes to "The Almighty" ("El Shaddai"), sometimes to "Our Lord and Ruler" ("Adonai"), etc.
Note also that David addresses the Lord as "my" God. If you can call the Lord "my" God, you are a long way towards deliverance. One of the significant characteristics of those who are part of the New Covenant with God through Jesus Christ is that, as God says in the book of Jeremiah: "I will be their God and they will be my people" (Jer. 31:33). To be able to comfortably address God as "my God" denotes a special relationship with Him that we all should seek.
David's mature relationship with God is also expressed by the fact that David "takes refuge" in Him. Note that David does not ask for refuge, but states, as a fact, that he takes refuge in God. He uses that fact as a basis for his request: "Save and deliver me from all who pursue me." Salvation and deliverance are relatively small requests for those who already take refuge in Him, those who are already His own. It is a much greater request when those who hardly know Him, out of the blue, call on God to deliver them. It is important that we have a close relationship with God before the times of trouble come, in preparation for the prayers for salvation and deliverance that we are all sure to offer up in our times of need. As the Lord exhorted through the prophet Isaiah: "Seek the LORD while he may be found; call on him while he is near" (Isa. 55:6).
David's fear was quite pronounced. He feared that his enemy would "tear [him] like a lion and rip [him] to pieces." Whether this is meant literally or figuratively we do not know; however, being a shepherd, David certainly had seen lions tear sheep to pieces. In fact, David had direct scrapes with lions and bears. While preparing to fight Goliath, David related to Saul: "When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it" (I Sam.17:34-35). So, David knew the literal fear of being torn apart by an actual lion, and he likens his fear in this situation to that feeling. Now, David attributed his deliverance in his scrapes with lions and bears to God's hand of protection. These examples of God's deliverance in David's life strengthened David's faith in God's ability to deliver him in his later conflicts, as David said: "The LORD who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of [Goliath]" (I Sam. 17:37).
David believed that the Lord was his only hope for deliverance, for he states that, if the Lord does not deliver him, he will have "no one to rescue" him. As David, we should seek salvation and deliverance from the Lord and the Lord alone. Do not seek it from the world or from yourself, but from the One who is able to save us from any situation. "It is never right to distrust God, and never vain to trust Him." If God cannot save us, who can?
As we have seen in the Psalms, David had many foes, and thus, many occasions to turn to God for deliverance. As David had foes, so shall we. Persecution is nothing new to the people of God. It began very early in the history of man with the persecution of Abel, and has continued ever since. "It is a sign that there is some good in thee if a wicked world abuse thee."
David Declares His Innocence
After asking for God's deliverance, David now appeals to God based on his own innocence in the situation. As mentioned before, the previous psalm and this one form an interesting contrast. In Psalm 6, David, in his sin, realized that he deserved to be punished. He viewed his afflictions at the time as punishment for his sin and he came to God in repentance, asking for mercy. Here, he comes to God with a clear conscience. A clear conscience is a pillar of confidence when coming before God, giving us boldness and a reason to ask for deliverance. As John says, "Dear friends, if our hearts do not condemn us, we have confidence before God and receive from him anything we ask, because we obey his commands and do what pleases him" (I John 3:21-22).
And how do we, as sinners, get a clear conscience? First, we must come to God through Jesus Christ. The writer of Hebrews points out that, if the animal sacrifices of the old covenant were able to cleanse those who were ceremonially unclean, "how much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (Heb. 8:14). Second, once we have accepted Christ, since we still sin, we must be in close relationship with God and confess our sins to Him, for: "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness" (I John 1:9).
In Psalm 6, David humbly went before God, confessing and repenting for his sin. Quite possibly, David here is able to be confident in his conscience because of the humility and repentance of the previous psalm. David has such a clear conscience that he challenges God, that if David has any guilt in this situation, to "let my enemy pursue and overtake me; let him trample my life to the ground and make me sleep in the dust." Now, one must be careful. Our own righteousness is a dangerous basis on which to come God. To do so, one must make sure that he has a clear conscience toward God and is clothed with the righteousness of Christ. On this basis alone can we come to God in confidence.
And how do we, as sinners, get a clear conscience? First, we must come to God through Jesus Christ. The writer of Hebrews points out that, if the animal sacrifices of the old covenant were able to cleanse those who were ceremonially unclean, "how much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (Heb. 8:14). Second, once we have accepted Christ, since we still sin, we must be in close relationship with God and confess our sins to Him, for: "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness" (I John 1:9).
In Psalm 6, David humbly went before God, confessing and repenting for his sin. Quite possibly, David here is able to be confident in his conscience because of the humility and repentance of the previous psalm. David has such a clear conscience that he challenges God, that if David has any guilt in this situation, to "let my enemy pursue and overtake me; let him trample my life to the ground and make me sleep in the dust." Now, one must be careful. Our own righteousness is a dangerous basis on which to come God. To do so, one must make sure that he has a clear conscience toward God and is clothed with the righteousness of Christ. On this basis alone can we come to God in confidence.
David Pleas for God's Judgment
Having established his innocence in the situation, David appeals to God's righteousness, saying: "Arise, O LORD, in your anger; rise up against the rage of my enemies." In this situation, David asks for the Lord's anger to be pitted against the rage of his foes. Of course, the rage of David's foes cannot compare to the dominance of God's wrath. As the writer of Hebrews says: "It is a dreadful thing to fall into the hands of the living God" (Heb. 10:31).
David goes on to ask God to "decree justice". Since God is a just God, David is asking something that is compatible with God's nature. We must always be careful to pray for things that are compatible with God's nature. To ask for something that is not compatible with His nature is an insult to Him. On the other hand, "if we ask anything according to His will, He hears us. And if we know that He hears us--whatever we ask--we know that we have what we asked of Him" (I John 5:14-15).
Now, David does not only ask God to "decree justice" concerning his enemies, but also concerning David himself and his allies. He says: "Let the assembled peoples gather around you...let the LORD judge the peoples" and then he says, "Judge me, O LORD." David, confident in his righteousness, boldly says "Judge me first!" If we ask for God's judgment on others, we must be ready to accept God's judgment on ourselves first. As Peter warns: "It is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God?" (I Peter 4:17).
David goes on to pray for an "end to the violence of the wicked" and for God to make "the righteous secure".
David goes on to ask God to "decree justice". Since God is a just God, David is asking something that is compatible with God's nature. We must always be careful to pray for things that are compatible with God's nature. To ask for something that is not compatible with His nature is an insult to Him. On the other hand, "if we ask anything according to His will, He hears us. And if we know that He hears us--whatever we ask--we know that we have what we asked of Him" (I John 5:14-15).
Now, David does not only ask God to "decree justice" concerning his enemies, but also concerning David himself and his allies. He says: "Let the assembled peoples gather around you...let the LORD judge the peoples" and then he says, "Judge me, O LORD." David, confident in his righteousness, boldly says "Judge me first!" If we ask for God's judgment on others, we must be ready to accept God's judgment on ourselves first. As Peter warns: "It is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God?" (I Peter 4:17).
David goes on to pray for an "end to the violence of the wicked" and for God to make "the righteous secure".
David Rests in God's Judgment
At the end of the last section, David prayed for the security of the righteous. Here, he receives an answer to that prayer, for he gets a sense of security in God's protection: "My shield is God Most High, who saves the upright in heart." Through faith and good conscience, God becomes our shield.
David goes on to describe God's righteous judgment. He points out that God is actively judging, even today, for God "expresses his wrath every day." God is not asleep. He did not create the world and then turn His back upon it. He is intimately concerned with and involved in the goings-on of His creation. Since God "expresses his wrath every day", the ungodly must always be looking over their shoulders, waiting for God's wrath. "Sinners may have many feast days, but no safe days."[Footnote #16] And how does God show His wrath every day? One way in which His wrath is shown is by the deaths of the ungodly, who go to their graves without ever turning to God and thus, enter eternal punishment.
David goes on to describe figuratively God preparing His weapons of wrath, but David prefaces this with the condition, "If he does not relent." What would cause God to relent in His judgment? God's mercy on the repentant. Throughout the Bible, God's mercy on the repentant is taught and demonstrated: He was going to destroy Nineveh, but they repented so He had mercy on them (Jonah 3); David repented from his sins of adultery and murder and God restored His favor (see Psalm 51); the Word of God states: "He who conceals his sin does not prosper, but whoever confesses and renounces them finds mercy" (Prov. 28:13) and "Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon" (Isa. 55:7). For God, it is always mercy first, then judgment. Knowing this, we should imitate God, desiring first and praying for the repentance of our enemies before we pray for their punishment.
Those who do not repent, however, God is ready to judge at any time. As David points out: "He has prepared His deadly weapons." When He chooses, God will destroy His foes. Make no mistake, the wrath of God will be terrible. God here threatens in many ways--with sword, with bow, with flaming arrows--yet, will the ungodly listen?
David goes on to describe God's righteous judgment. He points out that God is actively judging, even today, for God "expresses his wrath every day." God is not asleep. He did not create the world and then turn His back upon it. He is intimately concerned with and involved in the goings-on of His creation. Since God "expresses his wrath every day", the ungodly must always be looking over their shoulders, waiting for God's wrath. "Sinners may have many feast days, but no safe days."[Footnote #16] And how does God show His wrath every day? One way in which His wrath is shown is by the deaths of the ungodly, who go to their graves without ever turning to God and thus, enter eternal punishment.
David goes on to describe figuratively God preparing His weapons of wrath, but David prefaces this with the condition, "If he does not relent." What would cause God to relent in His judgment? God's mercy on the repentant. Throughout the Bible, God's mercy on the repentant is taught and demonstrated: He was going to destroy Nineveh, but they repented so He had mercy on them (Jonah 3); David repented from his sins of adultery and murder and God restored His favor (see Psalm 51); the Word of God states: "He who conceals his sin does not prosper, but whoever confesses and renounces them finds mercy" (Prov. 28:13) and "Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon" (Isa. 55:7). For God, it is always mercy first, then judgment. Knowing this, we should imitate God, desiring first and praying for the repentance of our enemies before we pray for their punishment.
Those who do not repent, however, God is ready to judge at any time. As David points out: "He has prepared His deadly weapons." When He chooses, God will destroy His foes. Make no mistake, the wrath of God will be terrible. God here threatens in many ways--with sword, with bow, with flaming arrows--yet, will the ungodly listen?
Sowing and Reaping
In this section, David points out that the judgment that the ungodly receive is directly of their own making. The one who "conceives trouble gives birth to disillusionment"; the one who "digs a hole" (presumably to set an evil trap), "falls into the pit he has made"; "the trouble he causes recoils on himself". In other words, the wicked reap what they sow. It is a universal law of God that a man reaps what he sows. This law applies to spiritual matters, as well as to agriculture. As Paul says: "Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life" (Gal. 6:7-8). For the ungodly to believe that they will get away with their evil is to mock God. However, in the end, they will be repaid in full. Any delay in God's judgment on them is strictly attributable to His mercy as He gives the ungodly an opportunity to repent.
David Praises the Lord
David, certain that his prayer will be answered, closes the psalm by praising the Lord and giving thanks to Him in advance. The insecurity shown in the first few verses of this psalm is gone. God, through prayer, has given David confidence. Though still being persecuted, he is able to praise the Lord. Through faith and the assurance of God's promises, we can give thanks and praise to God, even before deliverance has come.
There are many examples of the Godly praising the Lord in the darkest times: David does so here and in many of his psalms; Job, though his livestock was stolen and his sons and daughters were killed, fell to the ground in worship and said: "Naked I came from my mother's womb and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised" (Job 1:21); Paul and Silas, though severely flogged and in prison with stocks on their feet, sang hymns in the dark of night. Our happiness should not be tied to comfort in this world, but rather to the riches of our inheritance in the next. Certainly God will bless such an attitude. "To bless God for mercies is the way to increase them; to bless him for miseries is the way to remove them; no good lives so long as that which is thankfully improved; no evil dies so soon as that which is patiently endured."
There are many examples of the Godly praising the Lord in the darkest times: David does so here and in many of his psalms; Job, though his livestock was stolen and his sons and daughters were killed, fell to the ground in worship and said: "Naked I came from my mother's womb and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised" (Job 1:21); Paul and Silas, though severely flogged and in prison with stocks on their feet, sang hymns in the dark of night. Our happiness should not be tied to comfort in this world, but rather to the riches of our inheritance in the next. Certainly God will bless such an attitude. "To bless God for mercies is the way to increase them; to bless him for miseries is the way to remove them; no good lives so long as that which is thankfully improved; no evil dies so soon as that which is patiently endured."
Wednesday, November 20, 2013
Psalm 6 - The first "Penitential Psalm"
Psalm 6 is the first "Penitential Psalm", or psalm of repentance. Others include Psalms 32, 38, 51, 130 and 143. All of these psalms have as their main theme repentance and confession of sin. In particular, Psalm 6 shows David's repentance from his sin by expressing his sorrow over and hatred of his sin.
This psalm, like so many of David's psalms, has universal application. We can all at times pray this psalm. This is a psalm of anguish in the midst of sin. As Christians, sometimes we glory in righteousness, other times we mourn for sin. Both are appropriate behavior under certain circumstances.
The inscription of this psalm identifies David as the author and implies that the psalm was a musical work, "for the director of music" and "with stringed instruments". It goes on to say that the psalm was written"according to sheminith". We have no idea for certain what this means. This fact demonstrates the antiquity of this psalm: we have no record of the use of the word "sheminith" that could determine its meaning.
Psalm 6 can be divided into four sections:
David's plea for mercy (v. 1-3);
David's appeal to God on the basis of His love (v. 4-5);
David's demonstration of his remorse (v. 6-7);
God's mercy on him (v. 8-10).
This psalm, like so many of David's psalms, has universal application. We can all at times pray this psalm. This is a psalm of anguish in the midst of sin. As Christians, sometimes we glory in righteousness, other times we mourn for sin. Both are appropriate behavior under certain circumstances.
The inscription of this psalm identifies David as the author and implies that the psalm was a musical work, "for the director of music" and "with stringed instruments". It goes on to say that the psalm was written"according to sheminith". We have no idea for certain what this means. This fact demonstrates the antiquity of this psalm: we have no record of the use of the word "sheminith" that could determine its meaning.
Psalm 6 can be divided into four sections:
David's plea for mercy (v. 1-3);
David's appeal to God on the basis of His love (v. 4-5);
David's demonstration of his remorse (v. 6-7);
God's mercy on him (v. 8-10).
David's Plea for Mercy
In these verses, David in his sin realizes that he deserves to be punished, so he asks God: "Do not rebuke me in your anger or discipline me in your wrath". One of our greatest fears is that God will give us what we deserve. Indeed, God would be just in angrily rebuking us or venting His wrath upon us. Surely, if we were wronged by someone as we ourselves do wrong to God, we would look for some way to vent our wrath. However, David errs here in implying that God would rebuke us in His anger or discipline us in His wrath. He depicts God as a "hot-head", when in reality God is patient and long-suffering with us. David here attributes to God what man often does, which is to punish in anger, displaying a hot temper (oh how often have I punished my children in a fit of temper, rather than showing them Godly discipline). No, God does not have a hot temper. As He Himself says: "I will not carry out my fierce anger,...For I am God, and not man" (Hos. 11:9).
Nevertheless, even the true believer feels, at times, that the Lord will cut him off. The remedy for this is to seek God's mercy, so David pleads: "Be merciful to me, LORD, for I am faint". God draws us back to Him through our conscience and conviction of sin. During these times, it is right and proper for the repentant to plead with God for mercy, because mercy is consistent with God's character. We must learn to depend on and take refuge in the mercy of God. "Men will never find a remedy for their miseries until, forgetting their own merits, by trusting to which they only deceive themselves, they have learned to betake themselves to the free mercy of God."
David goes on to ask for God's healing: "O LORD, heal me, for my bones are in agony". David has the right priority: he first asks for mercy, then for healing. We need God's mercy first and above all else that we need from God. When a paralytic was brought to Jesus for healing, first Jesus said: "Take heart, son; your sins are forgiven" (Matt. 9:5), then later, "Get up, take your mat and go home" (Matt. 9:6). What good would it be for us if God healed all of our physical infirmities, but our sins remained unforgiven? Such healing would be incomplete. The healing of our souls is much more critical than the healing of our bodies.
Apparently, when he wrote this psalm, David was experiencing affliction. As we have seen in the Psalms that we have studied, David was often in trouble. His affliction seemed to give him a greater awareness of his sin. There are two responses to affliction: "what did I do to deserve this?" (the incorrect response), or "I, in my sin, deserve this" (the correct response). In general, our afflictions should cause us to reflect on our behavior, and cause us to search for sin in our lives. While not all of our affications are directly a result of sin, nevertheless, as Christians, when we are afflicted, we should examine our lives to determine if God is trying to tell us something through our afflictions. "It is a great secret to know how to be sick, and to profit by sickness."
Our afflictions seem worse when we know that we are in sin. During those times, we can have no feeling that we are suffering for righteousness sake. We also, during those times, cannot come to God for healing based on our righteousness. We must come to Him for mercy, knowing that we deserve our pain. It seems that the greatest affliction can be borne by the mind at peace; but the mildest pain is torment to the restless heart.
Again, afflictions are an important tool used by God to bring us to Him. Who can resist turning to God under the weight of great affliction? We have often heard the truism that "there are no atheists in fox holes". Unfortunately, some will only turn to God when under the greatest of afflictions. "Many a man's soul has been saved by the destruction of his body with wasting disease." Yes, many of us only turn to God when we are afflicted. Is it any wonder, then, that God allows us to be afflicted?
In his anguish, David cries: "How long, O LORD, how long?" Here, David asks the Lord how long he will be under God's rod of correction, but God has His timing according to His purpose. The Israelites were enslaved in Egypt for over 400 years; Joseph languished in prison over 3 years; Judah was exiled in Babylon for 70 years; we Christians have waited anxiously for the Lord's return for nearly 2000 years.
Nevertheless, even the true believer feels, at times, that the Lord will cut him off. The remedy for this is to seek God's mercy, so David pleads: "Be merciful to me, LORD, for I am faint". God draws us back to Him through our conscience and conviction of sin. During these times, it is right and proper for the repentant to plead with God for mercy, because mercy is consistent with God's character. We must learn to depend on and take refuge in the mercy of God. "Men will never find a remedy for their miseries until, forgetting their own merits, by trusting to which they only deceive themselves, they have learned to betake themselves to the free mercy of God."
David goes on to ask for God's healing: "O LORD, heal me, for my bones are in agony". David has the right priority: he first asks for mercy, then for healing. We need God's mercy first and above all else that we need from God. When a paralytic was brought to Jesus for healing, first Jesus said: "Take heart, son; your sins are forgiven" (Matt. 9:5), then later, "Get up, take your mat and go home" (Matt. 9:6). What good would it be for us if God healed all of our physical infirmities, but our sins remained unforgiven? Such healing would be incomplete. The healing of our souls is much more critical than the healing of our bodies.
Apparently, when he wrote this psalm, David was experiencing affliction. As we have seen in the Psalms that we have studied, David was often in trouble. His affliction seemed to give him a greater awareness of his sin. There are two responses to affliction: "what did I do to deserve this?" (the incorrect response), or "I, in my sin, deserve this" (the correct response). In general, our afflictions should cause us to reflect on our behavior, and cause us to search for sin in our lives. While not all of our affications are directly a result of sin, nevertheless, as Christians, when we are afflicted, we should examine our lives to determine if God is trying to tell us something through our afflictions. "It is a great secret to know how to be sick, and to profit by sickness."
Our afflictions seem worse when we know that we are in sin. During those times, we can have no feeling that we are suffering for righteousness sake. We also, during those times, cannot come to God for healing based on our righteousness. We must come to Him for mercy, knowing that we deserve our pain. It seems that the greatest affliction can be borne by the mind at peace; but the mildest pain is torment to the restless heart.
Again, afflictions are an important tool used by God to bring us to Him. Who can resist turning to God under the weight of great affliction? We have often heard the truism that "there are no atheists in fox holes". Unfortunately, some will only turn to God when under the greatest of afflictions. "Many a man's soul has been saved by the destruction of his body with wasting disease." Yes, many of us only turn to God when we are afflicted. Is it any wonder, then, that God allows us to be afflicted?
In his anguish, David cries: "How long, O LORD, how long?" Here, David asks the Lord how long he will be under God's rod of correction, but God has His timing according to His purpose. The Israelites were enslaved in Egypt for over 400 years; Joseph languished in prison over 3 years; Judah was exiled in Babylon for 70 years; we Christians have waited anxiously for the Lord's return for nearly 2000 years.
David's Appeal to God
Here David appeals to God on the basis of His love. David knew well the character of God. He first appeals to God's mercy, then to His love. He cries: "Save me because of your unfailing love". We must always remember, especially in times of affliction, that God loves us. He will respond to our heart-felt cries of repentance and cries for mercy.
After appealing to God on the basis of His love, David appeals to God based on the fact that David glorifies God in his life: "No one remembers you when he is dead. Who praises you from the grave?" David is, in a sense, bartering with God. He gives God a reason for saving him, that he will praise the Lord in his life. Would not God be more apt to save those who will give Him the credit for their salvation?
Surely, whether miraculously saved from death, or enjoying a comfortable existence, it is our duty to praise God, our Creator, while we are living. What is more, considering that we all deserve death, it is certainly our duty to praise the Lord, our Savior, as long as we live. "If we fail here, we fail utterly."
Apparently, David, in his sin, had a great awareness and fear of death. From this passage, we see that he had a fear that his sin would forever separate him from God, for he asks, "No one remembers you when he is dead." David did not have the full revelation concerning the afterlife that we have. For David, death still had its "sting", so he could not say, as Paul could: "Where, O death, is your victory? Where, O death, is your sting?" (I Cor. 15:55). He was still held in slavery by his fear of death ( Heb. 2:14-15). Let us not take for granted the wonderful revelations concerning the kingdom of God given to us in the New Testament. We have a tremendous advantage over David in that we understand these things and have an assurance of our salvation through our faith in Jesus Christ.
However incomplete David's knowledge about the afterlife was, he correctly realized that the dead do not glorify God on earth. The testimony of God is trusted to the living, not the dead. It is the duty of the living--God's prophets, His saints and His Son--to glorify God on the earth. "It is not the dead who praise the LORD, those who go down to silence; it is we who extol the LORD, both now and forevermore. Praise the LORD" (Psalm 115:17-18).
After appealing to God on the basis of His love, David appeals to God based on the fact that David glorifies God in his life: "No one remembers you when he is dead. Who praises you from the grave?" David is, in a sense, bartering with God. He gives God a reason for saving him, that he will praise the Lord in his life. Would not God be more apt to save those who will give Him the credit for their salvation?
Surely, whether miraculously saved from death, or enjoying a comfortable existence, it is our duty to praise God, our Creator, while we are living. What is more, considering that we all deserve death, it is certainly our duty to praise the Lord, our Savior, as long as we live. "If we fail here, we fail utterly."
Apparently, David, in his sin, had a great awareness and fear of death. From this passage, we see that he had a fear that his sin would forever separate him from God, for he asks, "No one remembers you when he is dead." David did not have the full revelation concerning the afterlife that we have. For David, death still had its "sting", so he could not say, as Paul could: "Where, O death, is your victory? Where, O death, is your sting?" (I Cor. 15:55). He was still held in slavery by his fear of death ( Heb. 2:14-15). Let us not take for granted the wonderful revelations concerning the kingdom of God given to us in the New Testament. We have a tremendous advantage over David in that we understand these things and have an assurance of our salvation through our faith in Jesus Christ.
However incomplete David's knowledge about the afterlife was, he correctly realized that the dead do not glorify God on earth. The testimony of God is trusted to the living, not the dead. It is the duty of the living--God's prophets, His saints and His Son--to glorify God on the earth. "It is not the dead who praise the LORD, those who go down to silence; it is we who extol the LORD, both now and forevermore. Praise the LORD" (Psalm 115:17-18).
David's Sorrow Over His Sin
Here, David shows that his repentance is real. His behavior demonstrates that he truly sorrows, even agonizes over his sin. Oh, that we would despise our sin as much. We must realize that true repentance sorrows over, agonizes over, and truly hates sin.
It is quite possible that David here is agonizing over his sin with Bathsheba. If so, it is interesting that the place of his sin, his bed, was also the place of his repentance.
It is quite possible that David here is agonizing over his sin with Bathsheba. If so, it is interesting that the place of his sin, his bed, was also the place of his repentance.
God's Mercy
Here, David receives confidence as his prayer has been answered. What a merciful God we have! Forgiving us, in His mercy, for our sins, and more than that, building us up and giving us confidence to face life once again, cleansed and ready to serve. In response to his answered prayer, the first thing that David does in his renewed confidence is to rid himself of the presence of evil, so as to flee temptation and future sin, so as not to fall again. He says: "Away from me, all you who do evil". The truly repentant will do what they can to rid themselves of the influences and situations that caused them to sin.
Now, David in some way sensed that his prayer was answered. He says: "The LORD has heard my weeping. The LORD has heard my cry for mercy; the LORD accepts my prayer." We do not know how he knew this, perhaps "some favorable change in the aspect of public affairs, some check to corruption, some succor from temptation, some sweet sense of God's love, some improvement in health, one or all of these may have united with an increase of faith to persuade him that the worst was over, and that deliverance was sure and near at hand." In any case, "the LORD has heard", the Lord listens to the prayer of the truly repentant.
David's renewed and displayed confidence was proof to those around him that his prayer was answered. We should use our experiences of answered prayer to give us confidence in standing up to evil and boldness in serving the Lord. No doubt, the fact that the Lord had answered many of David's prayers in the past gave David the confidence to believe that He had answered this one. What a blessing that the Lord can change our sorrow into triumph so quickly through prayer!
Now, David in some way sensed that his prayer was answered. He says: "The LORD has heard my weeping. The LORD has heard my cry for mercy; the LORD accepts my prayer." We do not know how he knew this, perhaps "some favorable change in the aspect of public affairs, some check to corruption, some succor from temptation, some sweet sense of God's love, some improvement in health, one or all of these may have united with an increase of faith to persuade him that the worst was over, and that deliverance was sure and near at hand." In any case, "the LORD has heard", the Lord listens to the prayer of the truly repentant.
David's renewed and displayed confidence was proof to those around him that his prayer was answered. We should use our experiences of answered prayer to give us confidence in standing up to evil and boldness in serving the Lord. No doubt, the fact that the Lord had answered many of David's prayers in the past gave David the confidence to believe that He had answered this one. What a blessing that the Lord can change our sorrow into triumph so quickly through prayer!
Monday, November 18, 2013
Psalm 5
David's Prayer
Psalm 5, like the previous psalm, concerns prayer. In the first three verses, David prays to the Lord for help, and then "waits in expectation". The rest of the psalm deals with the reasons that David's prayer will be heard and answered: God's hatred of evil (v. 4-6); the grace and guidance of God for His own people (v. 7-8); the utter depravity of David's adversaries (v. 9-10); the blessings and protection that God bestows upon His people (v. 11-12).
David begins this psalm with a prayer. The specifics of his prayer are not stated, implying that the principles in this psalm can be applied for all prayers. We know only that David is crying "for help", through numerous"requests", and his problem is on-going, for he offers his prayer "morning by morning".
His prayer consists of three requests: "Give ear to my words", "consider my sighing", and "listen to my cry". In these three requests, David uses three styles of communication: his "words", his "sighing", and his"cry".
First, David prays with his "words", his reasoned, well thought-out expression of his petition to God. It is good to communicate to God requests that are well reasoned. Through the process of reasoning, God can lead us to a proper perspective of the situation, and even to an answer to the prayer.
Second, David prays with his "sighing". There are times, especially in times of trouble, when we are at a loss of words, we cannot even express our prayers. We have reasoned through our petitions, we have stated with words the result of our reasoning, then we run out of words. In these times, we can depend on the Holy Spirit to express our prayer through our "sighing", through our groanings, and, at times, through the gift of tongues. As Paul teaches: "The Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express" (Rom. 8:26). David asks for the Lord to not only hear his words, but also his unuttered desires. "Words are not the essence but the garments of prayer."[Footnote #5] Of course, "your Father knows what you need before you ask Him"(Matt. 6:8); so, the lack of words should not prevent you from praying! The spirit of prayer is much more important than the words that are spoken. A spirit without words is heard, but words without a spirit will never be.
Third, David prays with a "cry". David not only prayed through reasoned requests, and spiritual sighings, but also with emotive cries. Your emotions are an expression of your desire; they communicate the seriousness of your request. James says: "The effectual fervent prayer of a righteous man availeth much" (James 5:16, KJV). Christ is our example in this: "During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission" (Heb. 5:7). Can a loving Father resist the cries of His children?
David addresses his prayer in verse 1 directly to the "LORD". It is our great privilege to be able to present our requests directly to the Creator of the Universe. Never underestimate this privilege! Also, in verse 2, David addresses his prayer to "my King and my God". He prays to God not only as Creator, but as the King of the people of Israel, the God of the covenant, and also his personal God (as denoted by the "my"). David, though King of Israel, realizes that he is not the preeminent king, but that God is.
David presents his requests "morning by morning". In Psalm 4, the evening was depicted as a good time for reflection. Here, the morning is shown as a good time for prayer. Indeed, it is good to seek the Lord early. To do so sets the mood for the day; it establishes who is sovereign over the day. Our thoughts should naturally turn to our Lord first thing in the morning. Note also that David does not just say "in the morning", but "morning by morning you hear my voice". David was consistent in prayer, not missing a morning. He could confidently say that the Lord would hear his voice each morning.
David prays in the morning by "laying his requests" before God. The words that he uses for presenting his requests are the same ones that are used for carefully arranging wood on an altar (as in Gen. 22:9; Lev.1:7; and I Kings 18:33) or for arranging the show bread on the table in the tabernacle (as in Ex. 40:23 and Lev. 24:6,8). This likens prayer to the most sacred of covenant rituals.
Finally, after presenting his requests before God, David in faith "waits in expectation". Faith not only asks in prayer, but expects an answer. We should trust in God for an answer to our prayers. "Man fell from God by distrust, by having God in suspicion; God will bring him back by trust."
David teaches us much about prayer in these verses. Our prayers should have purpose; our words are secondary to the spirit of prayer; our prayers should be heartfelt, with emotion; they are directed to a personal God; we should pray morning by morning; we should wait expectantly for an answer.
His prayer consists of three requests: "Give ear to my words", "consider my sighing", and "listen to my cry". In these three requests, David uses three styles of communication: his "words", his "sighing", and his"cry".
First, David prays with his "words", his reasoned, well thought-out expression of his petition to God. It is good to communicate to God requests that are well reasoned. Through the process of reasoning, God can lead us to a proper perspective of the situation, and even to an answer to the prayer.
Second, David prays with his "sighing". There are times, especially in times of trouble, when we are at a loss of words, we cannot even express our prayers. We have reasoned through our petitions, we have stated with words the result of our reasoning, then we run out of words. In these times, we can depend on the Holy Spirit to express our prayer through our "sighing", through our groanings, and, at times, through the gift of tongues. As Paul teaches: "The Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express" (Rom. 8:26). David asks for the Lord to not only hear his words, but also his unuttered desires. "Words are not the essence but the garments of prayer."[Footnote #5] Of course, "your Father knows what you need before you ask Him"(Matt. 6:8); so, the lack of words should not prevent you from praying! The spirit of prayer is much more important than the words that are spoken. A spirit without words is heard, but words without a spirit will never be.
Third, David prays with a "cry". David not only prayed through reasoned requests, and spiritual sighings, but also with emotive cries. Your emotions are an expression of your desire; they communicate the seriousness of your request. James says: "The effectual fervent prayer of a righteous man availeth much" (James 5:16, KJV). Christ is our example in this: "During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission" (Heb. 5:7). Can a loving Father resist the cries of His children?
David addresses his prayer in verse 1 directly to the "LORD". It is our great privilege to be able to present our requests directly to the Creator of the Universe. Never underestimate this privilege! Also, in verse 2, David addresses his prayer to "my King and my God". He prays to God not only as Creator, but as the King of the people of Israel, the God of the covenant, and also his personal God (as denoted by the "my"). David, though King of Israel, realizes that he is not the preeminent king, but that God is.
David presents his requests "morning by morning". In Psalm 4, the evening was depicted as a good time for reflection. Here, the morning is shown as a good time for prayer. Indeed, it is good to seek the Lord early. To do so sets the mood for the day; it establishes who is sovereign over the day. Our thoughts should naturally turn to our Lord first thing in the morning. Note also that David does not just say "in the morning", but "morning by morning you hear my voice". David was consistent in prayer, not missing a morning. He could confidently say that the Lord would hear his voice each morning.
David prays in the morning by "laying his requests" before God. The words that he uses for presenting his requests are the same ones that are used for carefully arranging wood on an altar (as in Gen. 22:9; Lev.1:7; and I Kings 18:33) or for arranging the show bread on the table in the tabernacle (as in Ex. 40:23 and Lev. 24:6,8). This likens prayer to the most sacred of covenant rituals.
Finally, after presenting his requests before God, David in faith "waits in expectation". Faith not only asks in prayer, but expects an answer. We should trust in God for an answer to our prayers. "Man fell from God by distrust, by having God in suspicion; God will bring him back by trust."
David teaches us much about prayer in these verses. Our prayers should have purpose; our words are secondary to the spirit of prayer; our prayers should be heartfelt, with emotion; they are directed to a personal God; we should pray morning by morning; we should wait expectantly for an answer.
God's Hatred of Evil
Having presented his prayer, David goes on to state four reasons why his prayer will be heard. In this section, he cites as a reason God's hatred of evil. This, of course, implies that David's prayer was a righteous prayer. It would be an insult to God's holiness to pray for anything unrighteous. So, David is appealing to God on the basis of His righteousness. For a prayer to be answered by God, it must necessarily be consistent with His nature.
David first states that God is not a "God who takes pleasure in evil". God hates sin. We must realize this. We tend to gloss over it, make light of it, even at times take pride in it, but, in no uncertain terms, God hates sin. Some mistake God's mercy for tolerance of sin. On the other hand, some see God's judgment of sin as being too harsh. Some say God errs on the side of judgment, some in mercy. "If all sin were punished here, men would despair of mercy, but if no sin were punished here, men would deny a providence."
David goes on to point out that, with God, "the wicked cannot dwell". Only the holy can dwell with God. For God to tolerate the presence of the unrighteous would decrease His holiness. So, how is it that we Christians expect to dwell with God in heaven for eternity? Are we holy? Not in ourselves. But through our belief in Christ, we are imputed with righteousness. "Through him everyone who believes is justified from everything you could not be justified from by the law of Moses" (Acts 13:39) and "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1).
In these verses, David enumerates seven ways to describe his enemies: evil, wicked, arrogant, those who do wrong, those who tell lies, bloodthirsty and deceitful. That there are seven is significant in that, in the Bible, seven is the number of completeness. By citing seven traits, David is symbolically stating that his enemies wickedness is complete.
David first states that God is not a "God who takes pleasure in evil". God hates sin. We must realize this. We tend to gloss over it, make light of it, even at times take pride in it, but, in no uncertain terms, God hates sin. Some mistake God's mercy for tolerance of sin. On the other hand, some see God's judgment of sin as being too harsh. Some say God errs on the side of judgment, some in mercy. "If all sin were punished here, men would despair of mercy, but if no sin were punished here, men would deny a providence."
David goes on to point out that, with God, "the wicked cannot dwell". Only the holy can dwell with God. For God to tolerate the presence of the unrighteous would decrease His holiness. So, how is it that we Christians expect to dwell with God in heaven for eternity? Are we holy? Not in ourselves. But through our belief in Christ, we are imputed with righteousness. "Through him everyone who believes is justified from everything you could not be justified from by the law of Moses" (Acts 13:39) and "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1).
In these verses, David enumerates seven ways to describe his enemies: evil, wicked, arrogant, those who do wrong, those who tell lies, bloodthirsty and deceitful. That there are seven is significant in that, in the Bible, seven is the number of completeness. By citing seven traits, David is symbolically stating that his enemies wickedness is complete.
God's Grace and Guidance for His Own
In this section, David cites, as the second reason his prayer will be heard, God's grace and guidance for His people. He begins by saying: "But I, by your great mercy, will come into your house."[Footnote #8] It is not because we are any better than the enemies of God that we are able to come to Him, but strictly by His "great mercy".
Now, God's mercy is available to all, even David's enemies. David was set apart from his enemies and able to receive God's mercy for three reasons. First, David desired to receive God's mercy and, thus, was resolved to enter God's house, so he says assuredly "I will". Second, David bowed down "in reverence" to God; he had a healthy respect and fear of God. Third, David desired to be lead by the Lord and to live a holy life, so he says: "Lead me, O LORD, in your righteousness".
Note that it is the Lord's "righteousness", not his own, in which David desires to be lead. Those who fear the Lord know that they need Him to help them walk in His ways. Those who have no reverence for the Lord think they are good enough on their own. In the book of Psalms, this is what distinguishes between the righteous from the wicked. Again, it is not that the "righteous" are any better in themselves than the "wicked", or that the "righteous" have easier access to God's grace and guidance than the "wicked", it is that the "righteous" have chosen to fear the Lord and seek His righteousness. As "Wisdom" says in the book of Proverbs: "Since they hated knowledge and did not choose to fear the LORD, since they would not accept my advice and spurned my rebuke, they will eat the fruit of their ways and be filled with the fruit of their schemes"(Prov. 1:29-31).
David states that he needed to be led in the Lord's righteousness "because of my enemies". Sin begets sin. Just being in the presence of the wicked will increase one's own chances of falling into sin, even if the wicked are one's adversaries. The wickedness of our enemies may cause us to rationalize our own sin, especially if they are gaining the victory. After all, we might say, "They're doing it. Why shouldn't I?" We must resist sin, especially in our conflicts with the wicked. As David, despite the actions of our enemies, we should seek to be led in the righteousness of the Lord.
Also, we need God to light the path before us, to clear the obstacles from our way, and make the way of His righteousness smooth and unambiguous; so, David asks God to "make straight your way before me". We need the Lord to make His path straight so that we do not mistakenly stray onto the wrong path, out of His righteousness. Satan loves to muddy the waters, to put up a smoke screen, so as to confuse us in order to deceitfully lead us into sin. To ask the Lord to make His way straight before us is a prayer we would all do well to pray.
Note that it is the Lord's way that David asks to make straight, not his own. We all have our view of the way our path should take, but we need to seek God's path. In fact, a good prayer is to ask that God throw obstacles into our way, so as to make clear to us His way.
Now, God's mercy is available to all, even David's enemies. David was set apart from his enemies and able to receive God's mercy for three reasons. First, David desired to receive God's mercy and, thus, was resolved to enter God's house, so he says assuredly "I will". Second, David bowed down "in reverence" to God; he had a healthy respect and fear of God. Third, David desired to be lead by the Lord and to live a holy life, so he says: "Lead me, O LORD, in your righteousness".
Note that it is the Lord's "righteousness", not his own, in which David desires to be lead. Those who fear the Lord know that they need Him to help them walk in His ways. Those who have no reverence for the Lord think they are good enough on their own. In the book of Psalms, this is what distinguishes between the righteous from the wicked. Again, it is not that the "righteous" are any better in themselves than the "wicked", or that the "righteous" have easier access to God's grace and guidance than the "wicked", it is that the "righteous" have chosen to fear the Lord and seek His righteousness. As "Wisdom" says in the book of Proverbs: "Since they hated knowledge and did not choose to fear the LORD, since they would not accept my advice and spurned my rebuke, they will eat the fruit of their ways and be filled with the fruit of their schemes"(Prov. 1:29-31).
David states that he needed to be led in the Lord's righteousness "because of my enemies". Sin begets sin. Just being in the presence of the wicked will increase one's own chances of falling into sin, even if the wicked are one's adversaries. The wickedness of our enemies may cause us to rationalize our own sin, especially if they are gaining the victory. After all, we might say, "They're doing it. Why shouldn't I?" We must resist sin, especially in our conflicts with the wicked. As David, despite the actions of our enemies, we should seek to be led in the righteousness of the Lord.
Also, we need God to light the path before us, to clear the obstacles from our way, and make the way of His righteousness smooth and unambiguous; so, David asks God to "make straight your way before me". We need the Lord to make His path straight so that we do not mistakenly stray onto the wrong path, out of His righteousness. Satan loves to muddy the waters, to put up a smoke screen, so as to confuse us in order to deceitfully lead us into sin. To ask the Lord to make His way straight before us is a prayer we would all do well to pray.
Note that it is the Lord's way that David asks to make straight, not his own. We all have our view of the way our path should take, but we need to seek God's path. In fact, a good prayer is to ask that God throw obstacles into our way, so as to make clear to us His way.
The Depravity of David's Enemies
The third reason David's prayer will be heard is because of the depravity of his adversaries. His enemies are ripe for judgment. In these verses, as before, David enumerates seven traits of his enemies: "not a word from their mouth can be trusted", "a heart filled with destruction", "their throat is an open grave", a deceitful tongue, full of "intrigues", "many sins", and in rebellion. Again, the fact that there are seven traits suggests the completeness of their depravity.
Three of these traits have to do with his enemies' speech: "not a word from their mouth can be trusted", "their throat is an open grave", and "with their tongue they speak deceit". This is in contrast to David, who used his speech to pray to the Lord "morning by morning". Indeed, so much of the depravity in the world is expressed in speech. As Jesus pointed out: "For out of the overflow of the heart the mouth speaks"(Matt. 12:34). David's expression, "their throat is an open grave,"--suggesting the stench of the decomposing dead--is an apt description of so much of the conversation in the world.
Paul cites some of the elements of this description when he describes the depravity of all men, including you and me, in Romans 3: "There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one. Their throats are open graves; their tongues practice deceit. The poison of vipers is on their lips" (Rom. 3:10-13). The fact that we too are guilty of these things proves that to be reconciled to God, we need a new nature: we need to be born again.
David goes on to ask that the Lord "declare them guilty". There comes a time when God's judgment must be consummated, in order that He preserve His righteousness. Though all of us are depraved, God has provided a way for us to walk in His righteousness. If we reject that way, which is through Jesus Christ, we will eventually experience God's wrath, as He carries out His judgment. To ignore or reject God's way to righteousness is the height of rebellion against God. David desires that his enemies own "intrigues be their downfall". Many times, the Lord need only allow the wicked to continue in their own wicked ways and judgment will naturally befall them.
Three of these traits have to do with his enemies' speech: "not a word from their mouth can be trusted", "their throat is an open grave", and "with their tongue they speak deceit". This is in contrast to David, who used his speech to pray to the Lord "morning by morning". Indeed, so much of the depravity in the world is expressed in speech. As Jesus pointed out: "For out of the overflow of the heart the mouth speaks"(Matt. 12:34). David's expression, "their throat is an open grave,"--suggesting the stench of the decomposing dead--is an apt description of so much of the conversation in the world.
Paul cites some of the elements of this description when he describes the depravity of all men, including you and me, in Romans 3: "There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one. Their throats are open graves; their tongues practice deceit. The poison of vipers is on their lips" (Rom. 3:10-13). The fact that we too are guilty of these things proves that to be reconciled to God, we need a new nature: we need to be born again.
David goes on to ask that the Lord "declare them guilty". There comes a time when God's judgment must be consummated, in order that He preserve His righteousness. Though all of us are depraved, God has provided a way for us to walk in His righteousness. If we reject that way, which is through Jesus Christ, we will eventually experience God's wrath, as He carries out His judgment. To ignore or reject God's way to righteousness is the height of rebellion against God. David desires that his enemies own "intrigues be their downfall". Many times, the Lord need only allow the wicked to continue in their own wicked ways and judgment will naturally befall them.
God's Blessings on His People
In this final section, David cites the fourth reason that his prayer will be answered: God blesses and protects His people. David begins by saying: "But let all who take refuge in you be glad; let them ever sing for joy." Indeed, as the people of God, we should be glad! For some reason, "in this world those who have the least right to rejoice often seem to be the most merry; and those who have the greatest cause of joy often seem to be the most sad." We have great cause to "sing for joy", and so we should do so every chance we get.
Indeed, there are times when we, as David, are driven to cry out to the Lord, but there will come a time when we will have nothing but happiness, our joy being fulfilled. Those of the world may laugh now, but later they will weep. We may weep now, but only for a time. In the end, we will have joy unbounded for eternity.
In fact, our joy should transcend the temporary trials that we experience in this life. James says: "Consider it pure joy, my brothers, whenever you face trials of many kinds" (James 1:2) and Peter adds: "Rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed" (I Pet. 4:13). The joy and praise of God's people through trials is a great witness to the truth of Christianity. Fortunately, throughout history, many of God's people have maintained their joy even through the worst of circumstances. "The most exultant anthems ever sung on this earth are the songs of God's people passing through the wilderness, the fire and the floods."
Knowing of the joy of God's people, even despite living in this ungodly world among those who curse God, David concludes: "For surely, O LORD, you bless the righteous; you surround them with your favor as with a shield." Yes, we may face trials here living among the ungodly; nevertheless, we are under God's blessing and shield. We can rejoice that we face nothing but what He allows us to face. We can rejoice that the worst we can face on earth, the death of our bodies, will only result in our eternal joy.
Indeed, there are times when we, as David, are driven to cry out to the Lord, but there will come a time when we will have nothing but happiness, our joy being fulfilled. Those of the world may laugh now, but later they will weep. We may weep now, but only for a time. In the end, we will have joy unbounded for eternity.
In fact, our joy should transcend the temporary trials that we experience in this life. James says: "Consider it pure joy, my brothers, whenever you face trials of many kinds" (James 1:2) and Peter adds: "Rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed" (I Pet. 4:13). The joy and praise of God's people through trials is a great witness to the truth of Christianity. Fortunately, throughout history, many of God's people have maintained their joy even through the worst of circumstances. "The most exultant anthems ever sung on this earth are the songs of God's people passing through the wilderness, the fire and the floods."
Knowing of the joy of God's people, even despite living in this ungodly world among those who curse God, David concludes: "For surely, O LORD, you bless the righteous; you surround them with your favor as with a shield." Yes, we may face trials here living among the ungodly; nevertheless, we are under God's blessing and shield. We can rejoice that we face nothing but what He allows us to face. We can rejoice that the worst we can face on earth, the death of our bodies, will only result in our eternal joy.
Tuesday, November 12, 2013
Hear His Voice
"My sheep know my voice.”
In recent conversations, I have heard a couple of long-time Christ followers mention that they have a difficult time discerning God’s voice. How can we know when God is speaking to us?
I think hearing and knowing God’s voice comes with familiarity. Once you hear it, it is difficult to forget.
I had a very nice experience today. Our new baby granddaughter was in one of our church services. My wife was holding her on the back row. When I spoke, the baby reacted to my voice and started looking around for me. That’s because my voice is familiar to her. And I think it is comforting to her.
I have a few theories about why we can’t hear His voice:
- We aren’t listening. Maybe we are in too big of a hurry or maybe we have so many other voices in our heads or maybe we are so far from Him that we can’t hear Him. Perhaps we don’t like what He is saying so we tune Him out.
- We are disobedient to what He tells us. Why would God talk to people who ignore Him – right?
- We are duped into believing that we don’t hear God’s voice. Of course we hear it. Jesus said we would, and He doesn’t lie. The enemy of our soul wants to keep us doubting ourselves and doubting God. How about if we stop buying what he is selling?
Whatever the issue, this is not a good situation. Hearing and knowing His voice is essential.
Here’s the truth, if we don’t hear His voice, we will get totally lost. And lost sheep get eaten by the wolf.
Hear the Word of the Lord:
Isaiah 28:23 - Listen and hear my voice; pay attention and hear what I say.
Isaiah 30:21 - Your own ears will hear him. Right behind you a voice will say, “This is the way you should go,” whether to the right or to the left.
Monday, November 11, 2013
Psalm 4
In this Psalm, David seeks hope for the future by turning to God in prayer. As prayer should be, this prayer is a dialogue between the one who is praying (David) and God. Also, as often happens in prayer, the one praying was initially distressed, but, through prayer, acquired God's peace.
From the inscription, we learn that David wrote this psalm for "the director of music". David understood the importance of music in the worship of God, as evidenced by the many psalms of music that he wrote. Music enables us to express praise and worship to God that mere words cannot convey. The goodness of God often transcends our vocabulary; the depth of His mercy cannot be described. Yet our worship through music can involve our whole body and being, so that our worship reaches beyond the words we speak. What a thrill it would be to hear the inspired music that David wrote to accompany his psalms. I am sure his music would serve to interpret his psalms better than the most exhaustive scholarly commentary.
From the inscription, we learn that David wrote this psalm for "the director of music". David understood the importance of music in the worship of God, as evidenced by the many psalms of music that he wrote. Music enables us to express praise and worship to God that mere words cannot convey. The goodness of God often transcends our vocabulary; the depth of His mercy cannot be described. Yet our worship through music can involve our whole body and being, so that our worship reaches beyond the words we speak. What a thrill it would be to hear the inspired music that David wrote to accompany his psalms. I am sure his music would serve to interpret his psalms better than the most exhaustive scholarly commentary.
David's Plea
Verse 1:-
In this verse, David, in his seemingly hopeless situation, states his plea. He cries out for God to answer his prayer in his time of need. We are fortunate that David faced many trials, because, through them, he wrote many Psalms that bring us encouragement, comfort and instruction in our time of trouble. David turns to God in his time of distress. We face trials and troubles of many kinds, but there is only one God who can give us comfort and relief through them all.
David addresses the Lord as his "righteous God". It was, most certainly, the ungodly who caused David so much distress. So here, David is asking of God something that is consistent with His nature: to protect the righteous and punish the wicked. As David points out in Psalm 1: "For the LORD watches over the way of the righteous, but the way of the wicked will perish" (Psalm 1:6). We are always on safe ground asking God something that is consistent with His nature. On the other hand, it is an affront to come to God for any request that is not a righteous request. Such a request cannot be answered; it is contrary to God's nature to answer such a request.
David's specific request is for "relief from [his] distress". David realizes that for a righteous God to answer his prayer would be an act of mercy, so he asks, in the same breath, for God to "be merciful". Indeed, all of us need God's mercy: the rich and the poor, the proud and the humble, the best and the worst.
David then ends his request by saying "hear my prayer". David does not say this because he thought that there was a chance that God would not be aware of his prayer, or that God would be asleep, or some such thing. God literally hears all prayers. But David wants more than God to be just aware of his prayer. David wants positive feedback concerning his prayer, observable evidence in response to the prayer, preferably in the form of deliverance from his distress.
We all desire concrete, tangible proof that our prayers have been heard. Moreover, we desire that the result of the answered prayer be exactly as we have asked, as if we know the best way to resolve the situation. And when the answer to the prayer does not come about exactly as we had desired, we lose faith and wonder: "Did God really hear my prayer?" But God is not fickle. If He hears one prayer, He hears them all. Whatever the resolution, His will is done. In prayer, rather than attempt to persuade God that we know exactly how to resolve the situation, we should seek to discover and to be content with God's perfect resolution of the situation.
In this verse, David, in his seemingly hopeless situation, states his plea. He cries out for God to answer his prayer in his time of need. We are fortunate that David faced many trials, because, through them, he wrote many Psalms that bring us encouragement, comfort and instruction in our time of trouble. David turns to God in his time of distress. We face trials and troubles of many kinds, but there is only one God who can give us comfort and relief through them all.
David addresses the Lord as his "righteous God". It was, most certainly, the ungodly who caused David so much distress. So here, David is asking of God something that is consistent with His nature: to protect the righteous and punish the wicked. As David points out in Psalm 1: "For the LORD watches over the way of the righteous, but the way of the wicked will perish" (Psalm 1:6). We are always on safe ground asking God something that is consistent with His nature. On the other hand, it is an affront to come to God for any request that is not a righteous request. Such a request cannot be answered; it is contrary to God's nature to answer such a request.
David's specific request is for "relief from [his] distress". David realizes that for a righteous God to answer his prayer would be an act of mercy, so he asks, in the same breath, for God to "be merciful". Indeed, all of us need God's mercy: the rich and the poor, the proud and the humble, the best and the worst.
David then ends his request by saying "hear my prayer". David does not say this because he thought that there was a chance that God would not be aware of his prayer, or that God would be asleep, or some such thing. God literally hears all prayers. But David wants more than God to be just aware of his prayer. David wants positive feedback concerning his prayer, observable evidence in response to the prayer, preferably in the form of deliverance from his distress.
We all desire concrete, tangible proof that our prayers have been heard. Moreover, we desire that the result of the answered prayer be exactly as we have asked, as if we know the best way to resolve the situation. And when the answer to the prayer does not come about exactly as we had desired, we lose faith and wonder: "Did God really hear my prayer?" But God is not fickle. If He hears one prayer, He hears them all. Whatever the resolution, His will is done. In prayer, rather than attempt to persuade God that we know exactly how to resolve the situation, we should seek to discover and to be content with God's perfect resolution of the situation.
God's Response
Verse 2:-
Here, God responds to David's cry by stating the problem, in general, with man. Man turns the "glory" of God into "shame"; man "loves delusions and seeks false gods". Man's sin is the primary reason that the prayers of men are not heard: "But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear" (Isa. 59:2) and "If I had cherished sin in my heart, the Lord would not have listened" (Ps. 66:18). Man's chief sin is the rejection of Christ and the rejection of Christ is the chief manner in which man turns God's glory into shame.
The question posed is "How long?" The posing of the question, in itself, demonstrates God's long-suffering and forbearance. God could righteously judge us immediately but, instead, He asks "How long?" in order to give man a chance to repent so that He can save him. The answer to the question "How long?" is each man's choice. Each man can choose to repent in his lifetime and turn to God by accepting the forgiveness of sin available through Jesus Christ and, in doing so, receive the benefit of God's forbearance, which is eternal life; or he can choose not to repent and, in doing so, reject God's long-suffering mercy, a decision which has eternal consequences in hell.
Instead of accepting Christ, men "love delusions". They reject Christ and seek happiness and fulfillment in the things of this perishing world. They continually deceive themselves. Men from all stages and walks of life strive after things that they believe will lead to a happy and fulfilled life. "The young expect to find it when grown up and their own masters. Parents, when their children are settled and provided for. The merchant, when wealth is acquired and independence secured. The laborer, when his day's or week's toil is ended. The ambitious, in gaining power and reputation. The covetous, in gaining money to supply all his wants. The lover of pleasure in earthly enjoyment. The sick, in health. The student, in gaining knowledge. The self-righteous, in their own righteousness.
The result of "loving delusions" is, invariably, to "seek false gods". Men are not content merely to reject the true and living God; they must put their hope for salvation in idols. They develop a philosophy of life that reflects their own carnal desires and serves to further their pursuit of these desires. They erect gods in their lives to worship, icons for the ruling philosophies of their lives: the god of money for the philosophy "he who dies with the most toys wins"; the god of pleasure for "eat, drink and be merry for tomorrow we die"; the god of self for "I am the master of my fate; I am the captain of my soul". However, as God attests of Himself: "Before me no god was formed, nor will there be one after me. I, even I, am the LORD, and apart from me there is no savior. I have revealed and saved and proclaimed--I, and not some foreign god among you"(Isa. 43:10-11).
The question posed is "How long?" The posing of the question, in itself, demonstrates God's long-suffering and forbearance. God could righteously judge us immediately but, instead, He asks "How long?" in order to give man a chance to repent so that He can save him. The answer to the question "How long?" is each man's choice. Each man can choose to repent in his lifetime and turn to God by accepting the forgiveness of sin available through Jesus Christ and, in doing so, receive the benefit of God's forbearance, which is eternal life; or he can choose not to repent and, in doing so, reject God's long-suffering mercy, a decision which has eternal consequences in hell.
Instead of accepting Christ, men "love delusions". They reject Christ and seek happiness and fulfillment in the things of this perishing world. They continually deceive themselves. Men from all stages and walks of life strive after things that they believe will lead to a happy and fulfilled life. "The young expect to find it when grown up and their own masters. Parents, when their children are settled and provided for. The merchant, when wealth is acquired and independence secured. The laborer, when his day's or week's toil is ended. The ambitious, in gaining power and reputation. The covetous, in gaining money to supply all his wants. The lover of pleasure in earthly enjoyment. The sick, in health. The student, in gaining knowledge. The self-righteous, in their own righteousness.
The result of "loving delusions" is, invariably, to "seek false gods". Men are not content merely to reject the true and living God; they must put their hope for salvation in idols. They develop a philosophy of life that reflects their own carnal desires and serves to further their pursuit of these desires. They erect gods in their lives to worship, icons for the ruling philosophies of their lives: the god of money for the philosophy "he who dies with the most toys wins"; the god of pleasure for "eat, drink and be merry for tomorrow we die"; the god of self for "I am the master of my fate; I am the captain of my soul". However, as God attests of Himself: "Before me no god was formed, nor will there be one after me. I, even I, am the LORD, and apart from me there is no savior. I have revealed and saved and proclaimed--I, and not some foreign god among you"(Isa. 43:10-11).
God's Care for His Own
Verse 3:-
Despite the rebellion of man in general, God has specifically "set apart the godly for himself". Note that it is "the Lord" who sets the Godly apart, not the Godly who set themselves apart. Try as we may, we cannot, by our own will, sanctify ourselves. Peter describes those who have been "set apart" as ones "who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ" (I Pet. 1:2). This passage details who is involved in our being "set apart": not us, but the three persons of the Trinity.
Note also that the Lord sets them apart "for Himself". We are chosen and set apart to serve the Lord. "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do" (Eph. 2:9). Our being chosen by God should result in our doing His work. "What good is it, my brothers, if a man claims to have faith but has no deeds?" (James 2:14). Our being chosen should result in a changed life, living for God rather than ourselves. Can the world tell by your behavior that you are chosen by God?
The Godly are set apart in many ways: they have accepted Christ; they are born of God; they are justified in God's eyes; they are under God's protection; they are in His service; they are to be glorified; etc. What an honor that the God of the universe grants us such privileges! Our being set apart in so many ways is evidence of God's love for us. Just as we set apart things that are precious to us, so the Lord sets apart His treasure.
Since the Lord has set us apart, He certainly desires that we relate to Him through prayer; thus, to encourage this, "the LORD will hear when I call to him". The advantage of the Godly is prayer. The Godly and the ungodly alike often have trials and troubles, but the Godly can turn to God in prayer and He will hear.
Note also that the Lord sets them apart "for Himself". We are chosen and set apart to serve the Lord. "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do" (Eph. 2:9). Our being chosen by God should result in our doing His work. "What good is it, my brothers, if a man claims to have faith but has no deeds?" (James 2:14). Our being chosen should result in a changed life, living for God rather than ourselves. Can the world tell by your behavior that you are chosen by God?
The Godly are set apart in many ways: they have accepted Christ; they are born of God; they are justified in God's eyes; they are under God's protection; they are in His service; they are to be glorified; etc. What an honor that the God of the universe grants us such privileges! Our being set apart in so many ways is evidence of God's love for us. Just as we set apart things that are precious to us, so the Lord sets apart His treasure.
Since the Lord has set us apart, He certainly desires that we relate to Him through prayer; thus, to encourage this, "the LORD will hear when I call to him". The advantage of the Godly is prayer. The Godly and the ungodly alike often have trials and troubles, but the Godly can turn to God in prayer and He will hear.
God's Call to Self-Examination
Verse 4:-
The Lord here prescribes self-inspection as a means of getting right with Him, clearing the way for Him to answer our prayers. We should examine ourselves daily and "search our hearts", discovering the sin we have committed, so that we may confess it to God and be cleansed.[Footnote #13] As suggested in this verse, a good time to examine ourselves is as we lie on our beds in the evening. When we are furthest from the haze of the world, we can see more clearly to commune with God. Then, after we discover and confess our sins to Him, we can awake in the morning at peace with God, with a clear conscience and a cleansed heart, ready to face the day in service to Him.
Indeed, any time of solitude is appropriate for self-examination. We would never be bored if we used our solitude for self-examination, repentance, confession and prayer. This work is never finished. "When ye have none to speak with, talk to yourselves. Ask yourselves for what end ye were made, what lives ye have led, what times ye have lost, what love ye have abused, what wrath ye have deserved."[Footnote #14]
The result of self-examination, as pointed out here, is to "be silent" before God. We no longer say to God, "It is my right to be blessed! You promised it! You must answer my prayers!" but rather "Have mercy on me, O God, a sinner."
Indeed, any time of solitude is appropriate for self-examination. We would never be bored if we used our solitude for self-examination, repentance, confession and prayer. This work is never finished. "When ye have none to speak with, talk to yourselves. Ask yourselves for what end ye were made, what lives ye have led, what times ye have lost, what love ye have abused, what wrath ye have deserved."[Footnote #14]
The result of self-examination, as pointed out here, is to "be silent" before God. We no longer say to God, "It is my right to be blessed! You promised it! You must answer my prayers!" but rather "Have mercy on me, O God, a sinner."
Sacrifice and Trust, then Joy and Peace
Verses 5-8:-
The response to the exhortation of self-examination is to "offer right sacrifices". Searching our hearts makes us recognize our depravity before God, thus making us aware of the need atone for our sins by offering "right sacrifices" to the Lord. In the Old Testament times, atonement for sin came through the blood sacrifices prescribed in the Law. For us, Jesus' death is the "right sacrifice" to make atonement for our sins; we need only to accept His sacrifice.
In addition to offering "right sacrifices", we are to "trust in the LORD". We are to trust that the "right sacrifice" will indeed atone for our sins and amend our relationship to God. Many after accepting Christ and confessing their sins still feel that God may condemn them. We must "trust in the LORD" that the method He prescribed for atonement is sufficient. As Paul says: "Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death" (Rom. 8:1,2).
Those who have not offered "right sacrifices", realizing the depravity of man, are asking: "Who can show us any good?" In this world, apart from God, we may find many riches, much fame, abundance of pleasure but not much good. How necessary it is that we make the plea: "Let the light of your face shine upon us, O LORD".
The evidence that this plea is answered is found in verse 7, where David says: "You have filled my heart with greater joy than when their grain and new wine abound". David is filled with the joy of the Lord; certainly the light of the Lord's face is shining upon him. David realizes that the pleasures of this world hold no comparison to the riches of the joys of the kingdom of God. The pleasures of this world are temporary; the joy of the Lord is eternal. The "grain" of the world satisfies for only a season, the Bread of Life, Jesus, satisfies for eternity. The "new wine" of the world brings happiness for an evening, the new wine of the Lord brings joy for eternity.
In the end, given this joy, David sleeps "in peace", recognizing God's protection in making him "dwell in safety". The child of God can indeed "sleep in peace", and not let the cares of this world disturb them. Yes, the child of God does face trials, but the Lord says to him: "Fear not, for I have redeemed you; I have called you by name; you are mine. When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze. For I am the LORD, your God, the Holy One of Israel, your Savior" (Isa. 43:1-3).
In addition to offering "right sacrifices", we are to "trust in the LORD". We are to trust that the "right sacrifice" will indeed atone for our sins and amend our relationship to God. Many after accepting Christ and confessing their sins still feel that God may condemn them. We must "trust in the LORD" that the method He prescribed for atonement is sufficient. As Paul says: "Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death" (Rom. 8:1,2).
Those who have not offered "right sacrifices", realizing the depravity of man, are asking: "Who can show us any good?" In this world, apart from God, we may find many riches, much fame, abundance of pleasure but not much good. How necessary it is that we make the plea: "Let the light of your face shine upon us, O LORD".
The evidence that this plea is answered is found in verse 7, where David says: "You have filled my heart with greater joy than when their grain and new wine abound". David is filled with the joy of the Lord; certainly the light of the Lord's face is shining upon him. David realizes that the pleasures of this world hold no comparison to the riches of the joys of the kingdom of God. The pleasures of this world are temporary; the joy of the Lord is eternal. The "grain" of the world satisfies for only a season, the Bread of Life, Jesus, satisfies for eternity. The "new wine" of the world brings happiness for an evening, the new wine of the Lord brings joy for eternity.
In the end, given this joy, David sleeps "in peace", recognizing God's protection in making him "dwell in safety". The child of God can indeed "sleep in peace", and not let the cares of this world disturb them. Yes, the child of God does face trials, but the Lord says to him: "Fear not, for I have redeemed you; I have called you by name; you are mine. When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze. For I am the LORD, your God, the Holy One of Israel, your Savior" (Isa. 43:1-3).
Saturday, November 9, 2013
Psalm 3: Deliverance from the Lord
Psalm 3 depicts how David's view of a troubled situation went from hopelessness to confidence: hopelessness when he had his eyes focused on his situation; confidence when he considered the Lord's hand in the situation.
As the inscription of the Psalm says, this Psalm of David concerns the time "when he fled from his son Absalom". This episode in David's life is found in II Sam. 15. During David's reign over Israel, his son Absalom gathered a following by "bad-mouthing" David. Even some of David's most trusted aids joined Absalom's camp (II Sam. 15:12). Absalom proclaimed himself king, and David was forced to flee Jerusalem.
This episode demonstrates that even the most renowned of God's children face trials; yes, even heavy trials. Jesus prepared us for this: "In this world you will have trouble" (John 16:33). The apostles in the book of Acts recognized this: "We must go through many hardships to enter the kingdom of God" (Acts 14:22). So we should not be surprised when we, as children of God, face affliction. As Peter says: "Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed" (I Pet. 4:12-13).
So, we find that, according to the Bible, affliction is normal for the saints. This contradicts much "teaching" in the pulpits. Some would say that, when one becomes a Christian, there will be no more adversity, no more trouble, no more hardships. This view is not supported in the Bible. Moreover, this view is dangerous. If one comes to Christ on the basis that their life will be afflictionless (a faulty basis), they will most likely fall away when affliction comes. Since their "conversion" was not based on truth, odds are that it was not a true conversion. People must be brought to Christ "not with words of human wisdom, lest the cross of Christ be emptied of its power" (I Cor. 1:17), but with the true gospel of Christ, that is, "that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures" (I Cor. 15:3,4).
The affliction of David described in this Psalm was a punishment from God for his sin with Bathsheba. After Nathan confronted David concerning his sin, Nathan said: "This is what the LORD says: `Out of your own household I am going to bring calamity upon you. Before your very eyes I will take your wives and give them to one who is close to you, and he will lie with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel' " (II Sam. 12:11,12). This prophecy was completely fulfilled when Absalom took David's concubines: "So they pitched a tent for Absalom on the roof, and he lay with his father's concubines in the sight of all Israel" (II Sam. 16:22).
We learn from this that the results of sin are far-reaching. Years had passed since David's sin with Bathsheba; yet, David bore the consequences. We also learn an oft-mentioned principle in the Bible: what you sow, you shall reap. "Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life" (Gal. 6:7,8). In this case, David, almost literally, reaped what he sowed: he lay with another man's wife, so another man lay with his concubines.
God is a just God; yet, God is also a merciful God. Despite the afflictions and, yes, even punishment that we face, God is with us and He is in control of the situation. This is the theme of this Psalm. David confessed his sin to God and repented from his sin and, thus, David could look to God as his Savior. As the Lord says: "Fear not, for I have redeemed you; I have summoned you by name; you are mine. When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze. For I am the LORD, your God, the Holy One of Israel, your Savior" (Isa. 43:1-3).
This Psalm can be divided into four parts:
1) Vs.1-2 - David looks at the circumstances without considering God;
2) Vs. 3-4 - David considers God in the circumstances;
3) Vs. 5-6 - peace as a result of trusting in God;
4) Vs. 7-8 - confidence for David that God is in control.
As the inscription of the Psalm says, this Psalm of David concerns the time "when he fled from his son Absalom". This episode in David's life is found in II Sam. 15. During David's reign over Israel, his son Absalom gathered a following by "bad-mouthing" David. Even some of David's most trusted aids joined Absalom's camp (II Sam. 15:12). Absalom proclaimed himself king, and David was forced to flee Jerusalem.
This episode demonstrates that even the most renowned of God's children face trials; yes, even heavy trials. Jesus prepared us for this: "In this world you will have trouble" (John 16:33). The apostles in the book of Acts recognized this: "We must go through many hardships to enter the kingdom of God" (Acts 14:22). So we should not be surprised when we, as children of God, face affliction. As Peter says: "Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed" (I Pet. 4:12-13).
So, we find that, according to the Bible, affliction is normal for the saints. This contradicts much "teaching" in the pulpits. Some would say that, when one becomes a Christian, there will be no more adversity, no more trouble, no more hardships. This view is not supported in the Bible. Moreover, this view is dangerous. If one comes to Christ on the basis that their life will be afflictionless (a faulty basis), they will most likely fall away when affliction comes. Since their "conversion" was not based on truth, odds are that it was not a true conversion. People must be brought to Christ "not with words of human wisdom, lest the cross of Christ be emptied of its power" (I Cor. 1:17), but with the true gospel of Christ, that is, "that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures" (I Cor. 15:3,4).
The affliction of David described in this Psalm was a punishment from God for his sin with Bathsheba. After Nathan confronted David concerning his sin, Nathan said: "This is what the LORD says: `Out of your own household I am going to bring calamity upon you. Before your very eyes I will take your wives and give them to one who is close to you, and he will lie with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel' " (II Sam. 12:11,12). This prophecy was completely fulfilled when Absalom took David's concubines: "So they pitched a tent for Absalom on the roof, and he lay with his father's concubines in the sight of all Israel" (II Sam. 16:22).
We learn from this that the results of sin are far-reaching. Years had passed since David's sin with Bathsheba; yet, David bore the consequences. We also learn an oft-mentioned principle in the Bible: what you sow, you shall reap. "Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life" (Gal. 6:7,8). In this case, David, almost literally, reaped what he sowed: he lay with another man's wife, so another man lay with his concubines.
God is a just God; yet, God is also a merciful God. Despite the afflictions and, yes, even punishment that we face, God is with us and He is in control of the situation. This is the theme of this Psalm. David confessed his sin to God and repented from his sin and, thus, David could look to God as his Savior. As the Lord says: "Fear not, for I have redeemed you; I have summoned you by name; you are mine. When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze. For I am the LORD, your God, the Holy One of Israel, your Savior" (Isa. 43:1-3).
This Psalm can be divided into four parts:
1) Vs.1-2 - David looks at the circumstances without considering God;
2) Vs. 3-4 - David considers God in the circumstances;
3) Vs. 5-6 - peace as a result of trusting in God;
4) Vs. 7-8 - confidence for David that God is in control.
The Situation from Man's Perspective
David begins with the words "O LORD". Our advantage as children of God over our enemies in any situation is that we can turn to God for help. As Paul points out: "If God is for us, who can be against us?" (Rom. 8:31). And the Psalmist says: "The LORD is with me; I will not be afraid. What can man do to me?" (Ps. 118:6). I feel for those who do not turn to the Lord in their times of trouble. I have known the Lord most of my life and, so, I cannot imagine what it would be like to face affliction without His help. Turn to Him in your time of trouble!
When David says: "How many are my foes! How many rise up against me!", he is not asking questions, but expressing exclamations of surprise. The Godly are often surprised when they face trials. They think that since they are God's children, they are exempt from trouble. However, God has made it very clear in His Word that we will undergo hardship and affliction. The trials that we face are different than the trials that those of the world face. Our trials are for our good. "No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it"(Heb. 12:11). The Psalmist says: "Before I was afflicted I went astray, but now I obey your word" (Ps. 119:67). And Paul points out: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (II Cor 4:17). Thus, rather than bemoan our afflicted life, we can rejoice, for "blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him" (James 1:12).
There were, in fact, "many" that rose up against David at this time. David's estimation of the situation agrees with the historical account: "A messenger came and told David, `The hearts of the men of Israel are with Absalom' " (II Sam. 15:13). Therefore, from a worldly point of view, David had reason to view the situation as hopeless. It is natural for men to consider a situation hopeless when they see no worldly help. However, the child of God must consider his Heavenly Father's role in the situation. God is in control. He allows no affliction to strike us that He has not ordained for our good. God controls all the circumstances of our lives and, also, the length of our lives: "Man's days are determined; you have decreed the number of his months and have set limits he cannot exceed" (Job 14:5).
The "many" that rose up against David are certainly the same "many" who lauded David earlier in his life. The women would come out and sing: "Saul has slain his thousands, and David his tens of thousands" (I Sam. 18:7). But people are fickle. The same who lauded David, rebel with Absalom; the same who lauded Christ as He entered Jerusalem, shouted "Crucify Him" just days later. Never set your hope on man or you will be disappointed. Put your trust in the Rock of Your salvation, Jesus Christ.
In David's situation, the crowds were saying: "God will not deliver him." Often people speak incorrectly for God. More often than not, the incorrect word attributed to God will result in discouragement for the hearer. The Spirit of God will strive to communicate the correct word of the Lord, which will conflict with the false prophecy. Thus, the hearer will be confused by conflicting "words from the Lord". The book of Job contains examples of this. Much of the book of Job consists of Job's friends incorrectly "speaking" for God, offering their own opinions about why Job is afflicted. Later, the Lord upbraids them directly when He speaks to one of Job's friends: "I am angry with you and your two friends, because you have not spoken of me what is right, as my servant Job has" (Job 42:7). Be careful that you do not incorrectly speak the words of God. False prophecy is a serious sin, demanding death as a punishment: "But a prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death" (Deut. 18:20). Instead of boldly stating, "Thus saith the Lord!", it is much safer to humbly say, "I believe the Lord may be saying such and such to you. Seek the Lord's guidance on this issue."
In David's situation, the people seemed to know that David was under the rod of correction from God, but they were incorrect in presuming that David was no longer under God's protection. They were misrepresenting God, not taking into account God's mercy on the repentant. "God will not deliver him" was the worst that they could say concerning David. There is no worse position than to be out of the mercy of God. To be forsaken of God is the worst of afflictions, thus, Christ's cry on the cross: "My God, my God, why have you forsaken me?" (Ps. 22:1; Matt. 27:46).
When David says: "How many are my foes! How many rise up against me!", he is not asking questions, but expressing exclamations of surprise. The Godly are often surprised when they face trials. They think that since they are God's children, they are exempt from trouble. However, God has made it very clear in His Word that we will undergo hardship and affliction. The trials that we face are different than the trials that those of the world face. Our trials are for our good. "No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it"(Heb. 12:11). The Psalmist says: "Before I was afflicted I went astray, but now I obey your word" (Ps. 119:67). And Paul points out: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (II Cor 4:17). Thus, rather than bemoan our afflicted life, we can rejoice, for "blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him" (James 1:12).
There were, in fact, "many" that rose up against David at this time. David's estimation of the situation agrees with the historical account: "A messenger came and told David, `The hearts of the men of Israel are with Absalom' " (II Sam. 15:13). Therefore, from a worldly point of view, David had reason to view the situation as hopeless. It is natural for men to consider a situation hopeless when they see no worldly help. However, the child of God must consider his Heavenly Father's role in the situation. God is in control. He allows no affliction to strike us that He has not ordained for our good. God controls all the circumstances of our lives and, also, the length of our lives: "Man's days are determined; you have decreed the number of his months and have set limits he cannot exceed" (Job 14:5).
The "many" that rose up against David are certainly the same "many" who lauded David earlier in his life. The women would come out and sing: "Saul has slain his thousands, and David his tens of thousands" (I Sam. 18:7). But people are fickle. The same who lauded David, rebel with Absalom; the same who lauded Christ as He entered Jerusalem, shouted "Crucify Him" just days later. Never set your hope on man or you will be disappointed. Put your trust in the Rock of Your salvation, Jesus Christ.
In David's situation, the crowds were saying: "God will not deliver him." Often people speak incorrectly for God. More often than not, the incorrect word attributed to God will result in discouragement for the hearer. The Spirit of God will strive to communicate the correct word of the Lord, which will conflict with the false prophecy. Thus, the hearer will be confused by conflicting "words from the Lord". The book of Job contains examples of this. Much of the book of Job consists of Job's friends incorrectly "speaking" for God, offering their own opinions about why Job is afflicted. Later, the Lord upbraids them directly when He speaks to one of Job's friends: "I am angry with you and your two friends, because you have not spoken of me what is right, as my servant Job has" (Job 42:7). Be careful that you do not incorrectly speak the words of God. False prophecy is a serious sin, demanding death as a punishment: "But a prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death" (Deut. 18:20). Instead of boldly stating, "Thus saith the Lord!", it is much safer to humbly say, "I believe the Lord may be saying such and such to you. Seek the Lord's guidance on this issue."
In David's situation, the people seemed to know that David was under the rod of correction from God, but they were incorrect in presuming that David was no longer under God's protection. They were misrepresenting God, not taking into account God's mercy on the repentant. "God will not deliver him" was the worst that they could say concerning David. There is no worse position than to be out of the mercy of God. To be forsaken of God is the worst of afflictions, thus, Christ's cry on the cross: "My God, my God, why have you forsaken me?" (Ps. 22:1; Matt. 27:46).
Considering God in the Situation
With the word "But", David turns from looking at his situation with the world's eyes, and turns his eyes upward to God. How different a situation looks when God is seen as a participant! True faith turns to God in all calamities. He's our shield from danger, the source of any glory we may have, the lifter of our heads in dejection. We not only can trust in God to execute His will in the situation, but we can also rejoice in the midst of trials, because of God's sovereignty in the situation.
In David's situation, he sees that the result of his afflictions will be "glory". David's chief "glory" is the fact that he was an ancestor and even a type of Christ. David as king suffered persecution from the rebellion of his subjects, just as Christ as King suffered persecution from the rebellion of His subjects. Thus, the result of David's affliction was that he was given the honor of being a type of Christ in the Bible. What greater glory could there be for a child of God!
Next, David cries to the Lord in his affliction and the Lord answers him. We, as God's children, can be sure, our cries to the Lord are heard and answered with no exception. Often, when it seems like we do not receive an answer from God, it is because His answer does not conform to our expectation. We must be attuned to the Lord's answer, even if it is not what we expect. In David's case, the Lord did not deliver him from the trial; rather, the Lord gave David peace through the trial. This may not have been the answer that David wanted; nevertheless, David recognized it as the Lord's answer to his prayer.
The Lord's answer came from "his holy hill", Zion, in the city of the Lord, the future site of the temple and symbolically the dwelling place of the God Most High. Zion was viewed as the place where the people met God in prayer. Just as David looked to the holy hill, so we can look to Christ, who has superseded the temple. In the book of John, Jesus said to the Jews: "Destroy this temple, and I will raise it again in three days"(John 2:19). Then John explains: "But the temple he had spoken of was his body" (John 2:21).
The temple is a type of Christ in at least three ways:
1. He is the center of our worship;
2. We meet with God through Him;
3. He is the location of the final and ultimate sacrifice and atonement for sins.
In David's situation, he sees that the result of his afflictions will be "glory". David's chief "glory" is the fact that he was an ancestor and even a type of Christ. David as king suffered persecution from the rebellion of his subjects, just as Christ as King suffered persecution from the rebellion of His subjects. Thus, the result of David's affliction was that he was given the honor of being a type of Christ in the Bible. What greater glory could there be for a child of God!
Next, David cries to the Lord in his affliction and the Lord answers him. We, as God's children, can be sure, our cries to the Lord are heard and answered with no exception. Often, when it seems like we do not receive an answer from God, it is because His answer does not conform to our expectation. We must be attuned to the Lord's answer, even if it is not what we expect. In David's case, the Lord did not deliver him from the trial; rather, the Lord gave David peace through the trial. This may not have been the answer that David wanted; nevertheless, David recognized it as the Lord's answer to his prayer.
The Lord's answer came from "his holy hill", Zion, in the city of the Lord, the future site of the temple and symbolically the dwelling place of the God Most High. Zion was viewed as the place where the people met God in prayer. Just as David looked to the holy hill, so we can look to Christ, who has superseded the temple. In the book of John, Jesus said to the Jews: "Destroy this temple, and I will raise it again in three days"(John 2:19). Then John explains: "But the temple he had spoken of was his body" (John 2:21).
The temple is a type of Christ in at least three ways:
1. He is the center of our worship;
2. We meet with God through Him;
3. He is the location of the final and ultimate sacrifice and atonement for sins.
The Peace of God
Here we see the evidence of God's answer to David's prayer. God answered David's prayer by giving David peace through the trial, as evidenced by the fact that David could "lie down and sleep". Those who see the Lord's hand in the situation can sleep in the storm, even as Jesus slept in the storm: "Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping" (Matt. 8:24). Jesus knew that His life was in the Father's hands because He gave Himself totally over to obeying the Father's will. So, in this situation, David entrusts himself to the Lord.
David says "I wake again", as if he didn't expect to. He resigned himself totally to the Lord's will, even if it meant death. David realized that his life was in the Lord's hands, for he says that he awoke "because the LORD sustains" him. The Lord kept the enemy away during David's sleep. In the same way, the Lord sustains us in our sleep each night. Who but the Lord keeps us breathing, keeps our heart beating and keeps our life-blood flowing during the night as we sleep?
David goes on to say: "I will not fear". In his time of danger, David not only finds solace (he sleeps), but also confidence (he does not fear). He received not only peace of mind (evidenced by his sleep), but also peace in the situation (evidenced by his confidence). David's confidence in the situation could only have come from the Lord. In the eyes of the world, it is a miraculous confidence that does not fear "the tens of thousands drawn up" on every side.
David says "I wake again", as if he didn't expect to. He resigned himself totally to the Lord's will, even if it meant death. David realized that his life was in the Lord's hands, for he says that he awoke "because the LORD sustains" him. The Lord kept the enemy away during David's sleep. In the same way, the Lord sustains us in our sleep each night. Who but the Lord keeps us breathing, keeps our heart beating and keeps our life-blood flowing during the night as we sleep?
David goes on to say: "I will not fear". In his time of danger, David not only finds solace (he sleeps), but also confidence (he does not fear). He received not only peace of mind (evidenced by his sleep), but also peace in the situation (evidenced by his confidence). David's confidence in the situation could only have come from the Lord. In the eyes of the world, it is a miraculous confidence that does not fear "the tens of thousands drawn up" on every side.
Confidence in the Lord
David's confidence in the situation was not in himself, but the Lord, to deliver him. Because of this, he entered the battle with a prayer. We must remember to lean on the Lord for deliverance, even after he has given us confidence in our time of trouble. We have the tendency, after the Lord has given us peace of mind and confidence, to think that from then on we can make it alone. We must lean on the Lord in all phases of the battle. We must realize that "from the Lord", and from the Lord alone "comes deliverance".
Indeed, the passage of the Godly through trials is a testimony to those who do not know the Lord that "from the LORD comes deliverance". David's deliverance was a testimony to this; Job's deliverance was a testimony to this; and indeed, Jesus' deliverance from the grave by His resurrection from the dead was a testimony that "from the LORD comes deliverance". Our deliverance is from the Lord, and from the Lord alone: it is not by our works or our abilities, but by His grace and mercy. "It does not, therefore, depend on man's desire or effort, but on God's mercy" (Rom. 9:16). Indeed, this is the main theme of the Bible and the message of the gospel: "From the LORD comes deliverance".
David ends the Psalm with the prayer to the Lord: "May your blessing be on your people". Though we pass through trials, God's blessing is still on us. Moreover, it is stated in the Bible over and over that God's people are blessed because of their trials. As cited above: "Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him" (James 1:12). Also, "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven" (Matt. 5:10) and "But even if you should suffer for what is right, you are blessed" (I Pet. 3:14).
From the world's point of view, those who submitted to Absalom's leadership considered themselves blessed. In reality though, Absalom's leadership was destructive to his followers because he put them at enmity with God's people and, ultimately, with God Himself.
Indeed, the passage of the Godly through trials is a testimony to those who do not know the Lord that "from the LORD comes deliverance". David's deliverance was a testimony to this; Job's deliverance was a testimony to this; and indeed, Jesus' deliverance from the grave by His resurrection from the dead was a testimony that "from the LORD comes deliverance". Our deliverance is from the Lord, and from the Lord alone: it is not by our works or our abilities, but by His grace and mercy. "It does not, therefore, depend on man's desire or effort, but on God's mercy" (Rom. 9:16). Indeed, this is the main theme of the Bible and the message of the gospel: "From the LORD comes deliverance".
David ends the Psalm with the prayer to the Lord: "May your blessing be on your people". Though we pass through trials, God's blessing is still on us. Moreover, it is stated in the Bible over and over that God's people are blessed because of their trials. As cited above: "Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him" (James 1:12). Also, "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven" (Matt. 5:10) and "But even if you should suffer for what is right, you are blessed" (I Pet. 3:14).
From the world's point of view, those who submitted to Absalom's leadership considered themselves blessed. In reality though, Absalom's leadership was destructive to his followers because he put them at enmity with God's people and, ultimately, with God Himself.
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