Psalm 5.5-10
In our modern culture, swayed by the post-modernist mind set, many avoid classifying choices as right or wrong. Having become so thoroughly morally relativistic, what was once a bad idea is now an appropriate lifestyle choice for some. One need only watch one popular daytime talk show, whose host is now considered a spiritual leader in America, without being a truly spiritual person, by the way, to see how our society dances around the issue of good and evil. We might bemoan the tragedies visited upon the innocent, but we dare not call evil for what it is.
David had no such qualms about naming bad behavior for what bad behavior is: sin, wickedness, evil, rebellion against God. Further, David was not confused at all as to God’s response to evil: he simply cannot tolerate sin. God takes no pleasure in sin, nor can evil dwell with God. With words that reverberate with the truths of Psalm 1, David declared that "the boastful will not be able to take their stand before you." Just as the blessed one does not "take his stand" in the way of sinners, the sinner is incapable of mounting a stand in God’s presence for what he believes.
David provided quite a list of evil-doers: the boastful, workers of iniquity, liars, those who shed blood and are the deceitful. Further, these are persons who are ultimately unreliable, are inwardly self-destructive, are oriented towards death, and flatter for the purpose of self-promotion. Now, in the modern era, we might try to discover why a person would be so self-conflicted (poor parents, poor genes, an oppressive society). At any cost, we avoid placing the blame for bad behavior on the badly behaving person; he is not at fault.
As far as David was concerned, though, people get into trouble because they rebel against God. When a person lives life based on his own wise counsel, he is doomed to fall. We make choices and we experience consequences. When we live by our own wisdom, we, in fact, are transgressing the Law of God and rebelling against him. Such behavior ends in disaster. Do you need proof? Look at the world around you. People go to jail, marriages fail, drug addiction is a problem, all because of poor choices.
David described 5 things belonging to God that were the foundation of his decisions. First, David based his whole life upon the concept of God’s "covenant loyalty," or, "steadfast love." Acting in a biblically ethical way was natural for David. Being faithful to God resulted from his knowledge that God had been and would be faithful to him. God’s reliability was and is based upon the covenant he had made with his people. So, faithfulness to God, not faithfulness to one’s self, was the benchmark truth for David.
Second, he said he would come into "Your house.." In other psalms, David pondered the possibility of entering into intimacy with God. In Psalm 15, he wondered, "Who may abide in Your tent? Who may dwell on Your holy hill?" In Psalm 24, David asked, "Who may ascend the hill of the Lord? And who may stand in His holy place?" His answer? "No evil dwells with You" (v. 4). So, for David to enter into God’s house required holiness on his part.
Third, in "Your holy temple I will bow in reverence for You." In other words, David would worship God, literally, "in fear." David was not afraid of God, yet, in all he did, he considered the reality of God. In all things, God was the ultimate truth against which David made his choices.
Fourth, David asked God to "lead me in Your righteousness." David did not try to affirm his own goodness, nor the worth of his own wisdom. He sought God’s rightness. He knew he was unable to stand in his own strength and wisdom against his foes; only in God’s very being could he find victory (cf. Psa. 23.3-5). Fifth, David wanted God’s way to be "straight" before him. He wanted a clear view of where God was leading him, a path not obscured by David’s own faulty reasoning. Whether David, or we, understood, agreed with, or liked God’s way was beside the point. David needed only to follow.
For David, only two realities existed: respectful obedience towards God, or, outright rebellion against him. David knew the world provided a sinful, failed context for life. All are born into that imperfect environment. We all, then, are failures, and go on failing. Only in recognizing that we cannot change the environment can we discover the answer for our problems. We change ourselves with respect to God. We have regard for him in all things, respect his Laws, recognize and receive his offer of grace through Christ, and, thus, find regeneration. Otherwise, we are doomed to fall.
Wednesday, June 28, 2006
Tuesday, June 27, 2006
Study 6 "Morning Call"
Psalm 5.1-3
Morning call brings to mind the bugle blast of reveille and the aroma of café au lait and hot beignets. You had to have been in the Army to appreciate reveille, and knowing where Metarie, LA, is required to know about New Orleans style coffee and french doughnuts. A morning call is also a prayer.
Has life so-overwhelmed you that God’s past deliverances faded from your memory leaving only the emptiness of fear? Each challenge in life seems to be more grueling than past ones, forcing us to face anew our fears in light of our faith.
Reading the opening lines of Psalm 5 can lead to the conclusion David was in such a state of doubt. God had delivered him in the past; where was he now?
Looking at the Hebrew text of this psalm opens up some interesting possibilities. Each of David’s calls to God, "give ear," "hearken," and "hear," are stated as commands. Yet, David was not issuing an order to God, he was confidently asserting his trust in God’s faithfulness.
David’s thjree calls are quite compelling. First, "give ear." The word simply means "to listen." "Lend an ear" is an English idiom and conveys the sense of David’s plea quite well. He wanted God to turn his head so his ear would be towards David. He wanted God’s undivided attention so that he would consciously consider all David had to say.
"Hearken" is a different sort of word. In this case, the sense of the term is "to discern, distinguish, understand." One is reminded of Romans 8.26-27. There, Paul asserted that by his Spirit, God knows even what a believer is unable to verbalize. The Spirit "intercedes," serves as the go-between, for the Christian as he calls out to the Father in prayer. Even when he is unable to articulate his concerns, the believer can know God "understands" what his heart-felt cares are. So, David wanted the Lord to look inside his heart and understand both what he was saying and why.
Next, David confessed his trust God would "hear" his voice. Actually, David declared, "Be attentive!" Again, David was neither commanding nor demanding (such a presumption was beyond David). He was confidently asserting his trust God was paying attention to him.
What, though, did David want God to hear? First, he wanted God to listen to his words. David had something to say, indeed, was saying something to God out of the conviction God would hear. David, as this psalm shows, was not mulling over his condition as he was driving down the road, or as he oversaw some construction project. He was giving God his undivided attention. He knew God was doing the same for him.
Second, David was expressing his deep "imaginings" by his words. I do not believe David’s imaginings were "meditations" (as KJV). I think he meant his anxieties. All of us, at times, imagine our worst fears. When some part of our world is slowly crumbling, seeing the whole thing crashing down suddenly and catastrophically is just a fearful thought away. Maybe David was imagining the worst for himself. Even so, he wanted God to see his fears. Hiding our anxiety from God makes no sense. We will never face our fears if we deny them.
David also knew God would hear, or be attentive, to his cry for help. For some reason, David sensed a threat to his safety and well-being. He did, in this assault, what he had always done: David looked up and called out to God.
David prayed in the early hours of the day. He knew God would hear his voice in the morning. As David met with God, he uttered words that flowed from his imagined fears, and issued in a cry for help. Yet, David prayed because he knew God would turn his ear, understand, and be attentive.
This psalm closes with the affirmation that rejoicing, blessing, and favor would envelope those who put their trust in God. Even before the answer to David’s prayer arrived, peace embraced him.
Morning call brings to mind the bugle blast of reveille and the aroma of café au lait and hot beignets. You had to have been in the Army to appreciate reveille, and knowing where Metarie, LA, is required to know about New Orleans style coffee and french doughnuts. A morning call is also a prayer.
Has life so-overwhelmed you that God’s past deliverances faded from your memory leaving only the emptiness of fear? Each challenge in life seems to be more grueling than past ones, forcing us to face anew our fears in light of our faith.
Reading the opening lines of Psalm 5 can lead to the conclusion David was in such a state of doubt. God had delivered him in the past; where was he now?
Looking at the Hebrew text of this psalm opens up some interesting possibilities. Each of David’s calls to God, "give ear," "hearken," and "hear," are stated as commands. Yet, David was not issuing an order to God, he was confidently asserting his trust in God’s faithfulness.
David’s thjree calls are quite compelling. First, "give ear." The word simply means "to listen." "Lend an ear" is an English idiom and conveys the sense of David’s plea quite well. He wanted God to turn his head so his ear would be towards David. He wanted God’s undivided attention so that he would consciously consider all David had to say.
"Hearken" is a different sort of word. In this case, the sense of the term is "to discern, distinguish, understand." One is reminded of Romans 8.26-27. There, Paul asserted that by his Spirit, God knows even what a believer is unable to verbalize. The Spirit "intercedes," serves as the go-between, for the Christian as he calls out to the Father in prayer. Even when he is unable to articulate his concerns, the believer can know God "understands" what his heart-felt cares are. So, David wanted the Lord to look inside his heart and understand both what he was saying and why.
Next, David confessed his trust God would "hear" his voice. Actually, David declared, "Be attentive!" Again, David was neither commanding nor demanding (such a presumption was beyond David). He was confidently asserting his trust God was paying attention to him.
What, though, did David want God to hear? First, he wanted God to listen to his words. David had something to say, indeed, was saying something to God out of the conviction God would hear. David, as this psalm shows, was not mulling over his condition as he was driving down the road, or as he oversaw some construction project. He was giving God his undivided attention. He knew God was doing the same for him.
Second, David was expressing his deep "imaginings" by his words. I do not believe David’s imaginings were "meditations" (as KJV). I think he meant his anxieties. All of us, at times, imagine our worst fears. When some part of our world is slowly crumbling, seeing the whole thing crashing down suddenly and catastrophically is just a fearful thought away. Maybe David was imagining the worst for himself. Even so, he wanted God to see his fears. Hiding our anxiety from God makes no sense. We will never face our fears if we deny them.
David also knew God would hear, or be attentive, to his cry for help. For some reason, David sensed a threat to his safety and well-being. He did, in this assault, what he had always done: David looked up and called out to God.
David prayed in the early hours of the day. He knew God would hear his voice in the morning. As David met with God, he uttered words that flowed from his imagined fears, and issued in a cry for help. Yet, David prayed because he knew God would turn his ear, understand, and be attentive.
This psalm closes with the affirmation that rejoicing, blessing, and favor would envelope those who put their trust in God. Even before the answer to David’s prayer arrived, peace embraced him.
Saturday, June 24, 2006
Study 5 "Dwelling in Peace and Safety"
Psalm 4
This psalm grew out of David’s experience of anguish over undeserved criticism. The poem’s opening line was a plea to the Lord for helpand a demand to his critics for an explanation of their attack.
David cried out to God, "Why Lord is this happening to me? Do you hear my prayer? Will you help?" He was hurt and frustrated. The emotional wound was inflicted by those who hurled darts of malice and envy at him. His frustration arose with God’s seeming silence. David knew God had come to his defense in the past. When he had been in a tight circumstances, God had widened his way. He again turned his eyes to the Lord, from where, he knew, came his help.
To his censorious critics, David called for a defense for their actions. Apparently, those who had falsely accused David were well-known associates. These betrayers were trying to shame David in the eyes of Israel, by turning his honor into dishonor. His false friends "loved vain things," and were seeking to "lift up a lie." Those who were trying to incriminate David were doing so with empty charges and lies.
Ironically, at a point when David appeared to be overcome by gloom and despair, he declared his deep confidence in God. The Lord had "set apart" the righteous one to himself, the one who was innocent of wrongdoing. The charges against David were false, he was innocent, and confident as well God would come to his defense and exonerate him.
David equally was confident the Lord had heard his prayer for deliverance. David’s confident confession encouraged him and challenged his accusers. The King’s enemies should have been alarmed by the fact God had delivered David in the past. They should have trembled with fear, and been startled by the reality of God. David’s tormentors should have slipped away, gone home, and ceased sinning.
Yet, David’s accusers were convinced God himself could not prove David’s innocence. There’s was an airtight case, they thought. David’s adversaries boldly asserted, "Who will show us good?" What good did they refer to? David’s good. Who would or could declare David’s goodness and innocence in the face of their scurrilous accusations? David’s enemies scorned the very idea that God would act on David’s behalf. Cynically, they demanded to know, "Lord, are you going to shine the light of your countenance upon us?" Their disregard for God was chilling.
David warned his enemies that continuing disrespect and irreverence for God would result in their doom. David counseled them to be contrite: offer sacrifices. He called for them to take God into account in all they did: trust God. Those who callously ignored God had cruelly mistreated the King.
David considered his circumstances and contemplated God’s character. What he had found was God’s unfailing faithfulness to those he loves. So, in the middle of his crisis, David experienced limitless joy. The joy of the harvest could not rival the delight David found in God’s grace. While the cruel cries of his critics echoed in the public square, in the privacy of David’s heart, God’s peace resounded.
Some might have recommended retaliation. "Defend yourself!" they declared. "Strike back!" they urged. The King had a right, they argued, to guard his honor and his name. What, though, was David’s answer to both critic and supporter alike?
"I will sleep in peaceful slumber. I will rest in safety"
Did the Lord hear David’s prayer? Yes indeed! Had he answered David? At the time David penned this psalm, the answer had not come yet. Nonetheless, the King knew God would act on his behalf. He was confident of God’s rescue. This certain knowledge drove fear and anxiety from his heart, instilling in their place peace.
How do you respond to unfair and unjust criticism? Do you strike out in anger? Or do you sleep in peace and rest in safety.
"Don’t worry about anything. Instead, in every circumstance by prayer and supplication with thanksgiving, ask God for help. Then, the peace of God, which transcends human understanding, will guard your hearts and your minds in Christ Jesus" (Philippians 4.6-7).
This psalm grew out of David’s experience of anguish over undeserved criticism. The poem’s opening line was a plea to the Lord for helpand a demand to his critics for an explanation of their attack.
David cried out to God, "Why Lord is this happening to me? Do you hear my prayer? Will you help?" He was hurt and frustrated. The emotional wound was inflicted by those who hurled darts of malice and envy at him. His frustration arose with God’s seeming silence. David knew God had come to his defense in the past. When he had been in a tight circumstances, God had widened his way. He again turned his eyes to the Lord, from where, he knew, came his help.
To his censorious critics, David called for a defense for their actions. Apparently, those who had falsely accused David were well-known associates. These betrayers were trying to shame David in the eyes of Israel, by turning his honor into dishonor. His false friends "loved vain things," and were seeking to "lift up a lie." Those who were trying to incriminate David were doing so with empty charges and lies.
Ironically, at a point when David appeared to be overcome by gloom and despair, he declared his deep confidence in God. The Lord had "set apart" the righteous one to himself, the one who was innocent of wrongdoing. The charges against David were false, he was innocent, and confident as well God would come to his defense and exonerate him.
David equally was confident the Lord had heard his prayer for deliverance. David’s confident confession encouraged him and challenged his accusers. The King’s enemies should have been alarmed by the fact God had delivered David in the past. They should have trembled with fear, and been startled by the reality of God. David’s tormentors should have slipped away, gone home, and ceased sinning.
Yet, David’s accusers were convinced God himself could not prove David’s innocence. There’s was an airtight case, they thought. David’s adversaries boldly asserted, "Who will show us good?" What good did they refer to? David’s good. Who would or could declare David’s goodness and innocence in the face of their scurrilous accusations? David’s enemies scorned the very idea that God would act on David’s behalf. Cynically, they demanded to know, "Lord, are you going to shine the light of your countenance upon us?" Their disregard for God was chilling.
David warned his enemies that continuing disrespect and irreverence for God would result in their doom. David counseled them to be contrite: offer sacrifices. He called for them to take God into account in all they did: trust God. Those who callously ignored God had cruelly mistreated the King.
David considered his circumstances and contemplated God’s character. What he had found was God’s unfailing faithfulness to those he loves. So, in the middle of his crisis, David experienced limitless joy. The joy of the harvest could not rival the delight David found in God’s grace. While the cruel cries of his critics echoed in the public square, in the privacy of David’s heart, God’s peace resounded.
Some might have recommended retaliation. "Defend yourself!" they declared. "Strike back!" they urged. The King had a right, they argued, to guard his honor and his name. What, though, was David’s answer to both critic and supporter alike?
"I will sleep in peaceful slumber. I will rest in safety"
Did the Lord hear David’s prayer? Yes indeed! Had he answered David? At the time David penned this psalm, the answer had not come yet. Nonetheless, the King knew God would act on his behalf. He was confident of God’s rescue. This certain knowledge drove fear and anxiety from his heart, instilling in their place peace.
How do you respond to unfair and unjust criticism? Do you strike out in anger? Or do you sleep in peace and rest in safety.
"Don’t worry about anything. Instead, in every circumstance by prayer and supplication with thanksgiving, ask God for help. Then, the peace of God, which transcends human understanding, will guard your hearts and your minds in Christ Jesus" (Philippians 4.6-7).
Thursday, June 22, 2006
Study 4 "Forward Progress"
Psalm 1.3
Context has a funny way of upsetting one’s theological apple cart. Such is the case with Psalm 1.3. Taken by itself, this verse might lend support to the arguments in favor of the prosperity gospel and positive confession. In fact, no verse stands alone. Each single verse is part of the expression of some context.
The whole of Psalm 1 forms the theological boundaries within which each of its constituent verses are to be understood. Further, the Book of Psalms provides the context for all of the individual psalms. And, the Hebrew Scriptures provide the context for the Book of Psalms. Thus, any meaningful word must be understood in light of the immediate context in which it is found. Also, the meaning of a term will be discovered in how that word is used in the biblical contexts.
What kind of prosperity did the psalmist have in mind when he wrote Psalm 1? Did he mean to prosper in terms of health and wealth? Further, how does one attain this prosperity? Can one positively confess the truth of verse 3 and by doing so make prosperity a reality?
To understand "to prosper," (the Hebrew word is tsalach) we might look at how the word is used in other contexts in the Old Testament. First Samuel 16.13 states that after David was anointed with oil by Samuel, the Holy Spirit "came mightily" upon him. Guess what? To "come mightily upon" is the translation of the word prosper, as in Psalm 1.3. Isaiah 54.17 declares that no weapon would "prosper" against Israel. Amos 5.6 states that the Lord will "break forth" like a fire. That’s right, in each case, the word used is the same one translated prosper in Psalm 1.
How, then, do we understand the word proper? What do "come mightily upon," "break forth," and "prosper" all have in common. Further, how do we reconcile the fact that both a sword and a man can prosper? Well, the fundamental meaning of the word translated prosper, etc., is "to rush forward, to advance." Therefore, movement and advance are suggested by this word.
A fire advances, and so do weapons of warfare. The idea of movement is involved in the coming of the Spirit upon David. So what does this mean for a believer. Look again at verse 3. The verse states, "in whatever he does, he prospers." The prosperity is realized in what a man does, not in what he possesses. Similarly, God said to Joshua, "This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success."
What was the promise to Joshua concerning prosperity? Would he be able to confess his prosperity and make it a fact? No! He had to talk about the Law, meditate upon the Law, and do the Law. In the same way, the blessed person of Psalm 1 delighted in and meditated upon the Law. He rejected the world’s nonsense in favor of God’s knowledge. Implicit in Psalm 1 is the fact that the one who delights in and meditates upon the Law does the Law.
Interestingly, the Bible also speaks of prospering in the negative. According to Scripture, one who fails to obey God will not prosper. Numbers 14.20-45 relates the cost Israel would incur when she proved to be faithless and disobedient to God. Verse 41 clearly declares that transgression of God’s commands would prevent success (You guessed it! The same word translated prosper in Psalm 1.3.)
If Scripture is reliable and trustworthy, Old and New Testaments equally so, then the principles of the Hebrew Scriptures are as binding and definitive for believers as those of the Christian Scriptures. Thus, to prosper in our way will take place no because we confess that prosperity is so. No! Only in obeying will what we do prosper or advance.
One writer paraphrased the commands of Joshua as "memorizing, meditating, and minding" the commands of God. Only by faithful, loyal obedience does a believer experience advancement in his endeavors. Remember, Jesus declared, "If you love me, you will keep my commandments" (John 14.15).
Context has a funny way of upsetting one’s theological apple cart. Such is the case with Psalm 1.3. Taken by itself, this verse might lend support to the arguments in favor of the prosperity gospel and positive confession. In fact, no verse stands alone. Each single verse is part of the expression of some context.
The whole of Psalm 1 forms the theological boundaries within which each of its constituent verses are to be understood. Further, the Book of Psalms provides the context for all of the individual psalms. And, the Hebrew Scriptures provide the context for the Book of Psalms. Thus, any meaningful word must be understood in light of the immediate context in which it is found. Also, the meaning of a term will be discovered in how that word is used in the biblical contexts.
What kind of prosperity did the psalmist have in mind when he wrote Psalm 1? Did he mean to prosper in terms of health and wealth? Further, how does one attain this prosperity? Can one positively confess the truth of verse 3 and by doing so make prosperity a reality?
To understand "to prosper," (the Hebrew word is tsalach) we might look at how the word is used in other contexts in the Old Testament. First Samuel 16.13 states that after David was anointed with oil by Samuel, the Holy Spirit "came mightily" upon him. Guess what? To "come mightily upon" is the translation of the word prosper, as in Psalm 1.3. Isaiah 54.17 declares that no weapon would "prosper" against Israel. Amos 5.6 states that the Lord will "break forth" like a fire. That’s right, in each case, the word used is the same one translated prosper in Psalm 1.
How, then, do we understand the word proper? What do "come mightily upon," "break forth," and "prosper" all have in common. Further, how do we reconcile the fact that both a sword and a man can prosper? Well, the fundamental meaning of the word translated prosper, etc., is "to rush forward, to advance." Therefore, movement and advance are suggested by this word.
A fire advances, and so do weapons of warfare. The idea of movement is involved in the coming of the Spirit upon David. So what does this mean for a believer. Look again at verse 3. The verse states, "in whatever he does, he prospers." The prosperity is realized in what a man does, not in what he possesses. Similarly, God said to Joshua, "This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success."
What was the promise to Joshua concerning prosperity? Would he be able to confess his prosperity and make it a fact? No! He had to talk about the Law, meditate upon the Law, and do the Law. In the same way, the blessed person of Psalm 1 delighted in and meditated upon the Law. He rejected the world’s nonsense in favor of God’s knowledge. Implicit in Psalm 1 is the fact that the one who delights in and meditates upon the Law does the Law.
Interestingly, the Bible also speaks of prospering in the negative. According to Scripture, one who fails to obey God will not prosper. Numbers 14.20-45 relates the cost Israel would incur when she proved to be faithless and disobedient to God. Verse 41 clearly declares that transgression of God’s commands would prevent success (You guessed it! The same word translated prosper in Psalm 1.3.)
If Scripture is reliable and trustworthy, Old and New Testaments equally so, then the principles of the Hebrew Scriptures are as binding and definitive for believers as those of the Christian Scriptures. Thus, to prosper in our way will take place no because we confess that prosperity is so. No! Only in obeying will what we do prosper or advance.
One writer paraphrased the commands of Joshua as "memorizing, meditating, and minding" the commands of God. Only by faithful, loyal obedience does a believer experience advancement in his endeavors. Remember, Jesus declared, "If you love me, you will keep my commandments" (John 14.15).
Tuesday, June 20, 2006
Study 3 "Of Life and Loss"
Psalm 1.1-6
The dividing line between the godly and the ungodly could not be defined more clearly than in Psalm 1. The godly person chooses the Law of the Lord as his guide; the ungodly has only his own thoughts. The godly person delights in the Law, the ungodly scorns the Truth.
Every choice has its consequence. What are the outcomes of obedience to the Law? The righteous person is described as being like a tree transplanted to the wet, fertile soil by an irrigation channel. The roots of the tree sink deep and drink deeply of the life giving water.
Being so nourished, this tree fulfills its purpose: fruit-bearing. Fruit trees normally produce their fruit in the spring of the year. The tree is reliable, bearing fruit at the right time. Further, this tree’s leaves never hang limply, but are always fresh, bright, and firm, glowing with the light of life.
On the other hand, "the ungodly are not so." The scornful are like chaff, lacking life and substance. Wholly without any sign of life, chaff is rootless, being blown wherever the wind wills. Chaff offers no nutrition, and in itself has no vitality.
The righteous person wisely chooses his way in life. By being rooted in the Law, the godly person knows the empty vanity and aimlessness of the way of the ungodly. So, the righteous person chooses to act in obedience to the Truth.
The ungodly, having rejected God and having scorned his Law, lack ethical content in their considerations and conduct. In the moment of accountability, he will not be able to stand. When required to defend for his life’s choices, the ungodly is unable to offer even a word of vindication. Thus, he has no ground upon which to stand. Instead, he required to bow on bended knee before the judge, without hope of justification.
Nor can he find a place in the congregation of the righteous. The scornful gathered themselves as a congregation of the cynical. The choice to disdain God’s Truth sealed the fate of the disdainful. Their exclusion from the gathering of the righteous results from their own choices, and so, they deny themselves any right to congregate with God’s people. They have no voice.
The counsels and deliberations of the ungodly are doomed to failure. But, God is intimately aware of and involved in the way of the righteous. The ungodly walk apart from God; the godly walk with him. The way of sinners is doomed to fail, being based solely in the wit and wisdom of frail humans. The way of the righteous is eternal in its nature, being rooted in the very person of God and his revealed Law.
For those who read the Psalms, who meditate upon their truths, and who apply those principles to their lives, godly happiness results. The righteous do not roam aimlessly, "carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming" (Eph. 4.14). Living on the firm foundation of the Truth produces a life of substance, meaning and purpose.
God and his Law cannot be idly rejected and scorned. Death and emptiness are the dire ends of such a choice.
The dividing line between the godly and the ungodly could not be defined more clearly than in Psalm 1. The godly person chooses the Law of the Lord as his guide; the ungodly has only his own thoughts. The godly person delights in the Law, the ungodly scorns the Truth.
Every choice has its consequence. What are the outcomes of obedience to the Law? The righteous person is described as being like a tree transplanted to the wet, fertile soil by an irrigation channel. The roots of the tree sink deep and drink deeply of the life giving water.
Being so nourished, this tree fulfills its purpose: fruit-bearing. Fruit trees normally produce their fruit in the spring of the year. The tree is reliable, bearing fruit at the right time. Further, this tree’s leaves never hang limply, but are always fresh, bright, and firm, glowing with the light of life.
On the other hand, "the ungodly are not so." The scornful are like chaff, lacking life and substance. Wholly without any sign of life, chaff is rootless, being blown wherever the wind wills. Chaff offers no nutrition, and in itself has no vitality.
The righteous person wisely chooses his way in life. By being rooted in the Law, the godly person knows the empty vanity and aimlessness of the way of the ungodly. So, the righteous person chooses to act in obedience to the Truth.
The ungodly, having rejected God and having scorned his Law, lack ethical content in their considerations and conduct. In the moment of accountability, he will not be able to stand. When required to defend for his life’s choices, the ungodly is unable to offer even a word of vindication. Thus, he has no ground upon which to stand. Instead, he required to bow on bended knee before the judge, without hope of justification.
Nor can he find a place in the congregation of the righteous. The scornful gathered themselves as a congregation of the cynical. The choice to disdain God’s Truth sealed the fate of the disdainful. Their exclusion from the gathering of the righteous results from their own choices, and so, they deny themselves any right to congregate with God’s people. They have no voice.
The counsels and deliberations of the ungodly are doomed to failure. But, God is intimately aware of and involved in the way of the righteous. The ungodly walk apart from God; the godly walk with him. The way of sinners is doomed to fail, being based solely in the wit and wisdom of frail humans. The way of the righteous is eternal in its nature, being rooted in the very person of God and his revealed Law.
For those who read the Psalms, who meditate upon their truths, and who apply those principles to their lives, godly happiness results. The righteous do not roam aimlessly, "carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming" (Eph. 4.14). Living on the firm foundation of the Truth produces a life of substance, meaning and purpose.
God and his Law cannot be idly rejected and scorned. Death and emptiness are the dire ends of such a choice.
Monday, June 19, 2006
Study 2 "How To Be Happy"
Psalm 1.1-2
Psalm 1 was deliberately placed in the Psalter as the opening Psalm This song serves as an introduction to the Book of Psalms in several ways. As will be seen, the Psalmist wished to declare from the outset that God’s Law, his Word, is central to finding true happiness in life.
The Psalms that follow share in that purpose.
In verse 1, three actions descriptive of life are declared: walking, standing, and sitting. Two other behaviors are defined in verse 2: delighting and meditating. These five actions or behaviors are part of the essential elements of life.
An interesting feature of the psalm is the use of the word bless. Two Hebrew words can be translated "bless," blessed," "blessing," etc. Transliterated into English, these words are barak and asher. The word used in Psalm 1.1 is asher, meaning "to be happy." This word is found most often, but not always, in Psalms. Sometimes translated happy, most times asher is translated blessed.
In the majority of the times asher is used, the word describes a state of mind resulting from obedience or conformity to the will of the Lord. The psalmist wanted the readers and hearers of the Psalms to know that personal happiness in life results from one’s acting in accordance with the truths of God’s Law.
According to Psalm 1, a person who finds happiness in life does so by avoiding three things and doing two. These issues involve lifestyle choices. The correct decisions are all related to one’s core values.
Walking, standing, and sitting are not simple physical acts. Each of these words is used metaphorically and symbolize the conduct of life itself. To "walk" connotes living one’s life. For instance, Genesis 5.24 states, "Enoch walked with God; and he was not, for God took him." Enoch lived his whole life with God. Certainly he walked with God, but even when he was not "walking," he was living in accordance with the reality of God and his truth.
Standing means more than being physically upright. The one who stands is the one who "takes a stand," who positions himself on one or the other side of an important issue. So, the righteous man (Psa. 1.6) does not take his stand in the "way" of sinners; he does not place himself within the context of the lifestyle of sinners.
Sitting has to do with the nature of decision-making. The "sitting place" of the scornful can refer to the deliberative counsel of those who are contemptuous of the Law of the Lord. The scornful have chosen to ignore God and resort to their own values. The righteous man rejects such choices.
The righteous man is the one who wholeheartedly rejects the lifestyle, philosophical and ethical positions, and deliberative processes of those who refuse to acknowledge God. Such a context for life is rejected as a viable alternative.
For the happy man, life is best lived within the ethical framework outlined in the Law of the Lord. The righteous man mediates day and night on the Law of the Lord. The Hebrew word translated "meditate" is perhaps an onomatopoetic word, and means to moan or growl, hence, to mutter or meditate. God told Joshua to "be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go." Further, he was instructed to "meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success."
As the righteous person meditates, the truth of God’s Word is imprinted on his heart; the truth is reinforced, and becomes a part of the person himself. As the truth is internalized, the righteous person will act according to the truth of the Law. So, meditating leads to doing according to the law. Meditating on the Word brings happiness.
Daily study of the Word, exposure to systematic proclamation of the Truth, constant meditation upon the Law, and consistent application of the principles of God’s Word bring fulfillment and are the marks of a righteous, happy person.
Psalm 1 was deliberately placed in the Psalter as the opening Psalm This song serves as an introduction to the Book of Psalms in several ways. As will be seen, the Psalmist wished to declare from the outset that God’s Law, his Word, is central to finding true happiness in life.
The Psalms that follow share in that purpose.
In verse 1, three actions descriptive of life are declared: walking, standing, and sitting. Two other behaviors are defined in verse 2: delighting and meditating. These five actions or behaviors are part of the essential elements of life.
An interesting feature of the psalm is the use of the word bless. Two Hebrew words can be translated "bless," blessed," "blessing," etc. Transliterated into English, these words are barak and asher. The word used in Psalm 1.1 is asher, meaning "to be happy." This word is found most often, but not always, in Psalms. Sometimes translated happy, most times asher is translated blessed.
In the majority of the times asher is used, the word describes a state of mind resulting from obedience or conformity to the will of the Lord. The psalmist wanted the readers and hearers of the Psalms to know that personal happiness in life results from one’s acting in accordance with the truths of God’s Law.
According to Psalm 1, a person who finds happiness in life does so by avoiding three things and doing two. These issues involve lifestyle choices. The correct decisions are all related to one’s core values.
Walking, standing, and sitting are not simple physical acts. Each of these words is used metaphorically and symbolize the conduct of life itself. To "walk" connotes living one’s life. For instance, Genesis 5.24 states, "Enoch walked with God; and he was not, for God took him." Enoch lived his whole life with God. Certainly he walked with God, but even when he was not "walking," he was living in accordance with the reality of God and his truth.
Standing means more than being physically upright. The one who stands is the one who "takes a stand," who positions himself on one or the other side of an important issue. So, the righteous man (Psa. 1.6) does not take his stand in the "way" of sinners; he does not place himself within the context of the lifestyle of sinners.
Sitting has to do with the nature of decision-making. The "sitting place" of the scornful can refer to the deliberative counsel of those who are contemptuous of the Law of the Lord. The scornful have chosen to ignore God and resort to their own values. The righteous man rejects such choices.
The righteous man is the one who wholeheartedly rejects the lifestyle, philosophical and ethical positions, and deliberative processes of those who refuse to acknowledge God. Such a context for life is rejected as a viable alternative.
For the happy man, life is best lived within the ethical framework outlined in the Law of the Lord. The righteous man mediates day and night on the Law of the Lord. The Hebrew word translated "meditate" is perhaps an onomatopoetic word, and means to moan or growl, hence, to mutter or meditate. God told Joshua to "be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go." Further, he was instructed to "meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success."
As the righteous person meditates, the truth of God’s Word is imprinted on his heart; the truth is reinforced, and becomes a part of the person himself. As the truth is internalized, the righteous person will act according to the truth of the Law. So, meditating leads to doing according to the law. Meditating on the Word brings happiness.
Daily study of the Word, exposure to systematic proclamation of the Truth, constant meditation upon the Law, and consistent application of the principles of God’s Word bring fulfillment and are the marks of a righteous, happy person.
Tuesday, June 13, 2006
Study 1 "An Eternal Hymnal"
Psalms
The Book of Psalms is a Hymnal. Just as in modern hymnals, a number of kinds of psalms make up the collection. The works of several authors and psalm types are found: collections of Davidic psalms; the psalms of Asaph; the psalms of the Sons of Korah; and, the Songs of Ascents. Some of the psalms recount the great works of God, some are purely worshipful, some are personal pleas for help, while others contain expressions of confession.
The Psalter is organized into five books. These are:
Book I Pss 1-41
Book II Pss 42-72
Book III Pss 73-89
Book IV Pss 90-106
Book V Pss 107-150
The clue that these sections are to be understood as distinct parts is found at the conclusion of the last psalm in each group. Psalms 41, 72, 89, 106, and 150 all end with a benediction, thus signaling that a break has occurred between what has gone before and what follows.
At various periods in my pastoral ministry, I have read devotionally through Psalms. I have developed a number of sermons on groups of psalms and on individual psalms. For instance, I have one series entitled "Who Is the Wise Man?" in which I look at Psalms 1, 15, 24, 32, and 112.
Also, I do an extended study of Psalm 119, following the eight-verse grouping scheme used by the author. The person who wrote the 119th Psalm was extremely creative. The psalm is written as an acrostic. Each section of eight verses uses the successive letters of the Hebrew alphabet at the beginning of each verse. In verses 1-8, all the verses begin with the Hebrew letter Aleph; the next eight begin with Beth, and so on. The writer did this, perhaps, to aid in memorization.
Some psalms speak in the grandest of terms. Psalm 19 provides a clear, concise definition of God’s Word and its value to the believer. Whether in English or Hebrew, Psalm 23 is both a beautiful poem, and one filled with words of encouragement. Psalm 51 moans from the depths of guilty despair brought on by sin, and sings upon the heights of worship inspired by forgiveness. Psalm 150 allows us to see how broad and comprehensive human worship of God can be.
Together over the months ahead, we will take a daily walk through the Psalms and find in them strength and encouragement for living and a new vision of the glory of the Lord.
The Book of Psalms is a Hymnal. Just as in modern hymnals, a number of kinds of psalms make up the collection. The works of several authors and psalm types are found: collections of Davidic psalms; the psalms of Asaph; the psalms of the Sons of Korah; and, the Songs of Ascents. Some of the psalms recount the great works of God, some are purely worshipful, some are personal pleas for help, while others contain expressions of confession.
The Psalter is organized into five books. These are:
Book I Pss 1-41
Book II Pss 42-72
Book III Pss 73-89
Book IV Pss 90-106
Book V Pss 107-150
The clue that these sections are to be understood as distinct parts is found at the conclusion of the last psalm in each group. Psalms 41, 72, 89, 106, and 150 all end with a benediction, thus signaling that a break has occurred between what has gone before and what follows.
At various periods in my pastoral ministry, I have read devotionally through Psalms. I have developed a number of sermons on groups of psalms and on individual psalms. For instance, I have one series entitled "Who Is the Wise Man?" in which I look at Psalms 1, 15, 24, 32, and 112.
Also, I do an extended study of Psalm 119, following the eight-verse grouping scheme used by the author. The person who wrote the 119th Psalm was extremely creative. The psalm is written as an acrostic. Each section of eight verses uses the successive letters of the Hebrew alphabet at the beginning of each verse. In verses 1-8, all the verses begin with the Hebrew letter Aleph; the next eight begin with Beth, and so on. The writer did this, perhaps, to aid in memorization.
Some psalms speak in the grandest of terms. Psalm 19 provides a clear, concise definition of God’s Word and its value to the believer. Whether in English or Hebrew, Psalm 23 is both a beautiful poem, and one filled with words of encouragement. Psalm 51 moans from the depths of guilty despair brought on by sin, and sings upon the heights of worship inspired by forgiveness. Psalm 150 allows us to see how broad and comprehensive human worship of God can be.
Together over the months ahead, we will take a daily walk through the Psalms and find in them strength and encouragement for living and a new vision of the glory of the Lord.
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