| 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."
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