Psalm 6.6-10
Remorse without repentance leads to further failure and guilt. To "feel sorry" for some wrong deed might be an admirable emotion, but without further action, remorse is a counterproductive response. But, without remorse of some degree, repentance will not take place. We must have some kind of sense of remorse or regret for ethical lapses.
David detailed a series of remorseful actions: weariness, sleeplessness, anxiety, alienation, and the like. David rolled in his sleep, consumed with grief over his misdeeds. Added to his own guilt were the accusations of his enemies. The King’s adversaries were quick to point out where he had gone wrong. They were also willing to use David’s sin for their own advantage (typical of most political types). Those who opposed David were not concerned with helping him correct his error, they wanted to use his sin to define him in the public eye.
So, David wept day and night. His "eye [had] wasted away with grief." David had wept so at his regret and the pain he experienced by the hand of those who hated him that his vision was beginning to fail.
David had alternatives available for changing his situation. He could have sued for peace with his enemies, agreed to their charges, and been in their debt. He could have determined to redefine himself to Israel by reforming his own character and thus become a model of virtue. What he did, though, was to reject the charges of his enemies and resort to God’s grace. So, he declared, "Depart from me, all you who do iniquity, for the Lord has heard the voice of my weeping."
No longer would David allow himself to be victimized by his own guilt and remorse or by the hateful treatment of his adversaries. He had called out to God, and the Lord had heard his prayer. He had rejected the course of rationalization, self-reform, and retreat. He had faced up to what he had done in his life, held himself accountable before the Lord, and taken responsibility for his life.
David knew that the Lord had not only heard the voice of his weeping (his deep prayer of contrition), he had heard his supplication and received his prayer. God not only listened, he responded. If God received David’s prayer, that means he looked with favor on the content and the motive of his prayer. David took responsibility for what he had done, he did not shift blame or whine at the unjust treatment he had received from his enemies. David had prayed because he knew that above all other concerns, his sin had alienated him from the God whose heart he sought.
David trusted God to restore him to a right relationship, and, so, he rejoiced at the frustrated plans of his enemies. Whatever harm they had sought to bring upon David had been turned aside by the Lord. His adversaries would be ashamed; because their plans failed, they would themselves be held up to ridicule, not David. His enemies’ disappointment would be all the more evident because of David’s rejoicing.
David did not rejoice because his antagonists had failed in their bid to do him harm; he rejoiced because their defeat was proof of his restoration to fellowship with God. God had protected David even when he failed to be the man God wanted him to be; God preserved him even in the error of his way. For, God intended to show himself faithful in David’s life even as many declared that God had deserted David in his sin.
The writer of Hebrews reminded his readers of a great promise of God. "‘I will never desert you, nor will I ever forsake you,’ so that we confidently say, ‘The Lord is my Helper, I will not be afraid. What will man do to me?’" (Hebrews 13.5-6)
Monday, July 24, 2006
Wednesday, July 19, 2006
Study 12 "Mercy, not Merit"
Psalm 6.1-5
Psalm 6 is a preacher’s delight. An alliterative outline almost leaps off the page. By using a series of Rs, the truths of this psalm can be extracted, examined, and explained.
David’s opening plea was "O LORD, do not rebuke me in Your anger." Two observations can be made about the word rebuke. First, the Hebrew word translated rebuke can mean to adjudge or to decide. If David wanted to avoid a decision based in the Lord’s anger, he must have expected God to judge him guilty.
Second, in the Septuagint (abbreviated LXX), the word used means to convince. The sense seems to be "a clear argument showing a case to be true." In 2 Tim. 3.17, Paul spoke of Scripture as being sufficient for reproof, or to convince a person of his errors. The word Paul used is the noun form of the verb found in the LXX version of Psalm 6.1. Clearly, David expected God that to convincingly declare him guilty of sin.
Further evidence of David’s expectation of a guilty verdict is found in the second part of the verse: "Nor chasten me in Your wrath." David hoped that God would not carry out the punishment resulting from a guilty verdict. Obviously, David had a deep sense of his own sinfulness. He knew what he deserved, but David hoped for something else from God.
What was the hope upon which David made his plea to the Lord? He resorted to God’s gracious and merciful character. Sometimes, we Christians seem to think we have cornered the market on grace. Clearly, David knew about grace. He had experienced God’s grace before, and hoped for that grace again. Indeed, grace was his only hope.
What did David want God’s response to him to be? "Heal me, O LORD!" was his plea. The particulars of David’s predicament are not made clear in this psalm. Yet, the fundamental issue was plainly stated: sin is a disease only God can heal. Only God can restore a sinner to health.
The results of David’s sinfulness were tragic. "My bones are dismayed, even my soul is dismayed," David cried out. His despair reached to the depths of his being. Perhaps nothing frightens a person more than the word cancer. For many, cancer is an incurable disease. For others, even though surgery and therapy have "cured" them of cancer, the dread of a reoccurrence is a haunting, daily reality.
Regarding sin, a disease no human can cure, God can restore one to spiritual vitality by rescuing him from his hopeless condition. David felt alienated and isolated from God. In the psalmist’s mind, because he had sinned, God had withdrawn from him. David wanted the Lord to return to him so that he, David, could experience rescue and restoration.
David relied upon God’s faithfulness and loyalty. David looked to God’s loving kindness and his grace. The psalmist confidently expected the Lord to act and be gracious. He knew if God did not intervene, his disease would result in his death. Once in the grave, all hope would be gone. For, in the grave, no remembrance of God’s goodness. In Sheol, no one offers praise or worship to God.
For believers, the consequence of God’s rescue is total. Paul wrote to the Colossians Christians, "for in Him you have been made complete." God does not rescue or restore or return in a partial way; what he does to us and for us is comprehensive and total. God rescues and restores based upon the work of Christ upon the cross. By his grace, the Lord offers total, eternal, and absolute forgiveness of sin. Sin no longer separates because sin’s power has been cancelled once and for all.
Psalm 6 is a preacher’s delight. An alliterative outline almost leaps off the page. By using a series of Rs, the truths of this psalm can be extracted, examined, and explained.
David’s opening plea was "O LORD, do not rebuke me in Your anger." Two observations can be made about the word rebuke. First, the Hebrew word translated rebuke can mean to adjudge or to decide. If David wanted to avoid a decision based in the Lord’s anger, he must have expected God to judge him guilty.
Second, in the Septuagint (abbreviated LXX), the word used means to convince. The sense seems to be "a clear argument showing a case to be true." In 2 Tim. 3.17, Paul spoke of Scripture as being sufficient for reproof, or to convince a person of his errors. The word Paul used is the noun form of the verb found in the LXX version of Psalm 6.1. Clearly, David expected God that to convincingly declare him guilty of sin.
Further evidence of David’s expectation of a guilty verdict is found in the second part of the verse: "Nor chasten me in Your wrath." David hoped that God would not carry out the punishment resulting from a guilty verdict. Obviously, David had a deep sense of his own sinfulness. He knew what he deserved, but David hoped for something else from God.
What was the hope upon which David made his plea to the Lord? He resorted to God’s gracious and merciful character. Sometimes, we Christians seem to think we have cornered the market on grace. Clearly, David knew about grace. He had experienced God’s grace before, and hoped for that grace again. Indeed, grace was his only hope.
What did David want God’s response to him to be? "Heal me, O LORD!" was his plea. The particulars of David’s predicament are not made clear in this psalm. Yet, the fundamental issue was plainly stated: sin is a disease only God can heal. Only God can restore a sinner to health.
The results of David’s sinfulness were tragic. "My bones are dismayed, even my soul is dismayed," David cried out. His despair reached to the depths of his being. Perhaps nothing frightens a person more than the word cancer. For many, cancer is an incurable disease. For others, even though surgery and therapy have "cured" them of cancer, the dread of a reoccurrence is a haunting, daily reality.
Regarding sin, a disease no human can cure, God can restore one to spiritual vitality by rescuing him from his hopeless condition. David felt alienated and isolated from God. In the psalmist’s mind, because he had sinned, God had withdrawn from him. David wanted the Lord to return to him so that he, David, could experience rescue and restoration.
David relied upon God’s faithfulness and loyalty. David looked to God’s loving kindness and his grace. The psalmist confidently expected the Lord to act and be gracious. He knew if God did not intervene, his disease would result in his death. Once in the grave, all hope would be gone. For, in the grave, no remembrance of God’s goodness. In Sheol, no one offers praise or worship to God.
For believers, the consequence of God’s rescue is total. Paul wrote to the Colossians Christians, "for in Him you have been made complete." God does not rescue or restore or return in a partial way; what he does to us and for us is comprehensive and total. God rescues and restores based upon the work of Christ upon the cross. By his grace, the Lord offers total, eternal, and absolute forgiveness of sin. Sin no longer separates because sin’s power has been cancelled once and for all.
Sunday, July 16, 2006
Study 11 "Have a Blessed Day? Part 3"
Psalm 5.12
Bless in Psalm 5.12 is the Hebrew word used most frequently in the OT for bless, blessed, and blessing. In English, this word would be spelled barak. Literally, the word means "to kneel, to bless." Seeing how kneeling and blessing came to be connected is not immediately clear.
Hebrews 7.7 states, "But without any dispute the lesser is blessed by the greater." The Lord blessed Abraham and Isaac, Melchizedek blessed Abram and Jacob blessed his sons. Perhaps, one connection between to kneel and to bless rests in this recognition of the greater blessing the lesser. The lesser might kneel in the presence of the greater. Thus, one possibility for the connection might be kneeling before the one who blesses.
In Genesis 49, the account of Jacob’s blessing of his sons is found. The blessings of each were honest assessments of each son. The fact that the positive and negative declarations concerning Jacob’s children were both blessings is affirmed by the statement of 49.28: "this is what their father said to them when he blessed them. He blessed them, every one with the blessing appropriate to him."
Three times in the Hebrew text of Gen. 49.28 the word for bless is used. Each son was blessed with a blessing appropriate to him. The blessings, which were to determine the futures of the twelve tribes, were rooted in the characters of each of Jacob’s sons.
Generally, one does not think of a blessing as having any negative content. When we look at the Greek equivalent to barak, eulogia, we can understand why blessing is thought of solely in a positive sense. As observed in an earlier posting, eulogia literally means "good words." Thus, we think of a blessing in a positive way, and rightfully so. The blessing of the sons of Jacob does not serve, necessarily, as a standard for our understanding of blessing.
In fact, the Septuagint version of Genesis 49.28 uses eulogia for blessing. Yet, some of the sons of Jacob were not blessed in a positive way. Maybe the "good" of Jacob’s blessing was the honesty upon which the blessing was based.
In Psalm 5.12, barak is used. David wrote, "For it is You who blesses the righteous man, O LORD." The Lord is the one who blesses the upright and the innocent. But what did David mean when he declared that God blesses? The second part of the phrase in 5.12, the parallel statement is, "You surround him with favor as with a shield." So, to be blessed is to be favored, to experience something good from God that is protective in its nature. But, what is the good that God gives?
In Genesis 49, the basis of the blessing of Jacob upon his sons appears to have been their characters. In a sense, they got what they deserved. The basis of the blessing in Psa. 5.12 is God’s grace. God grants the blessing, the favor, according to his choice. Obviously, the person receiving the blessing is righteous, but the granter or bestower of the blessing is God. He blesses because of who he is, not because of who or what a person is within themselves.
Paul had a keen insight into blessing. He advanced his position in Galatians 3.7-9 in the following way. First, those who are "of faith . . . are the sons of Abraham." To Abraham, God had said, "All the nations will be blessed in You." He concluded with the assertion, "those who are of faith are blessed with Abraham."
Some seem to believe that blessing for the believer is an on again, off again thing. Only if we pray and ask for a blessing will we receive one. Nothing could be further from the truth. As believers, being "of faith," we are blessed. Paul wrote to the Ephesians, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ." Beyond a shadow of a doubt, you are blessed because you are a believer, and everyday, for you, is a blessed day.
Bless in Psalm 5.12 is the Hebrew word used most frequently in the OT for bless, blessed, and blessing. In English, this word would be spelled barak. Literally, the word means "to kneel, to bless." Seeing how kneeling and blessing came to be connected is not immediately clear.
Hebrews 7.7 states, "But without any dispute the lesser is blessed by the greater." The Lord blessed Abraham and Isaac, Melchizedek blessed Abram and Jacob blessed his sons. Perhaps, one connection between to kneel and to bless rests in this recognition of the greater blessing the lesser. The lesser might kneel in the presence of the greater. Thus, one possibility for the connection might be kneeling before the one who blesses.
In Genesis 49, the account of Jacob’s blessing of his sons is found. The blessings of each were honest assessments of each son. The fact that the positive and negative declarations concerning Jacob’s children were both blessings is affirmed by the statement of 49.28: "this is what their father said to them when he blessed them. He blessed them, every one with the blessing appropriate to him."
Three times in the Hebrew text of Gen. 49.28 the word for bless is used. Each son was blessed with a blessing appropriate to him. The blessings, which were to determine the futures of the twelve tribes, were rooted in the characters of each of Jacob’s sons.
Generally, one does not think of a blessing as having any negative content. When we look at the Greek equivalent to barak, eulogia, we can understand why blessing is thought of solely in a positive sense. As observed in an earlier posting, eulogia literally means "good words." Thus, we think of a blessing in a positive way, and rightfully so. The blessing of the sons of Jacob does not serve, necessarily, as a standard for our understanding of blessing.
In fact, the Septuagint version of Genesis 49.28 uses eulogia for blessing. Yet, some of the sons of Jacob were not blessed in a positive way. Maybe the "good" of Jacob’s blessing was the honesty upon which the blessing was based.
In Psalm 5.12, barak is used. David wrote, "For it is You who blesses the righteous man, O LORD." The Lord is the one who blesses the upright and the innocent. But what did David mean when he declared that God blesses? The second part of the phrase in 5.12, the parallel statement is, "You surround him with favor as with a shield." So, to be blessed is to be favored, to experience something good from God that is protective in its nature. But, what is the good that God gives?
In Genesis 49, the basis of the blessing of Jacob upon his sons appears to have been their characters. In a sense, they got what they deserved. The basis of the blessing in Psa. 5.12 is God’s grace. God grants the blessing, the favor, according to his choice. Obviously, the person receiving the blessing is righteous, but the granter or bestower of the blessing is God. He blesses because of who he is, not because of who or what a person is within themselves.
Paul had a keen insight into blessing. He advanced his position in Galatians 3.7-9 in the following way. First, those who are "of faith . . . are the sons of Abraham." To Abraham, God had said, "All the nations will be blessed in You." He concluded with the assertion, "those who are of faith are blessed with Abraham."
Some seem to believe that blessing for the believer is an on again, off again thing. Only if we pray and ask for a blessing will we receive one. Nothing could be further from the truth. As believers, being "of faith," we are blessed. Paul wrote to the Ephesians, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ." Beyond a shadow of a doubt, you are blessed because you are a believer, and everyday, for you, is a blessed day.
Monday, July 10, 2006
Study 10 "Have a Blessed Day? Part 2"
Psalm 5.12
In Psalm 1.1 and in Psalm 5.12, the psalmists included bless in their songs. "How blessed," is the affirmation in Psalm 1; in Psalm 5, "it is You who blesses" is the assertion. Seemingly, the words are identical, but they are not (thus, revealing the shortcomings of the English language, and the paradox of translation). A look at the Hebrew text reveals an entirely different reality.
Psalm 1.1 uses the Hebrew word asher. What is the fundamental meaning of this term? In Genesis 30.13, this word for bless makes its first appearance in the Old Testament. The text relates the response of Leah to the birth of another son to her handmaid Zilpah. She joyfully declared, "happy and I, for women will call me happy; so I will call his name Asher [Happy]." Here, then, is a benchmark passage for understanding the sense of the word asher.
In Psalm 1.1, a "happy" man is one who rejects the wisdom and ways of the world, and who delights in and does the Law of the Lord. Interestingly, the KJV provides some telling facts about asher. In the KJV, asher is translated bless only twice, 20 times as happy, and 32 times as blessed. Asher is never translated as blessing, nor is asher ever used in reference to God. Of the 56 OT uses of asher as happy, bless, or blessed, 28 of those, 50% of all uses, are in the Psalms.
One of the most notable features of the use of asher is the context of its usage. Whether translated happy or blessed or bless, the context always suggests a state of existence or frame of mind resulting from obedience or conformity to God’s purposes and demands. This kind of happiness or blessedness, once experienced becomes a constant reminder of the value of doing the right thing. This kind of happiness is never material in its expression or in its essence. This happiness is God’s gift of a contented, fulfilled spirit.
Now, when the Greek equivalent of asher is considered, similar conclusions are reached. The Greek term is makarios, a word meaning happiness as well. The most well-known use of makarios is in Matthew 5.3-11, the Beattitudes. Nine times, blessed is used. Happy, though, as a legitimate alternative reading. "Happy are the poor in spirit, . . . those who mourn, . . . the gentle, . . . ," etc.
Those described in the Beattitudes are the persons whose lives are shown to be progressing towards godliness. The ultimate expression of godly spiritually is to become a peacemakers, for then one becomes a child of God. To be a "child" of someone is an idiomatic expression meaning someone is acting as the parent acts, living in a manner consistent with the character of the parent. So, to be a child of God is to act as God acts. So, to be a child of God, a peacemaker, one will be persecuted because of their righteous character and behavior. Yet, the child of God will be happy nonetheless.
The happiness of the one described in Psalm 1.1 or in Matthew 5.3-11 is not a happiness based upon externals. Those pronounced blessed in this biblical sense are not happy because they are popular, healthy, rich, famous, or powerful. Their happiness is based upon and results from their obedience and conformity to the will and plan of God. Thus, their happiness, their contented state of mind, is wholly internal, and is never influenced by external issues. Indeed, their blessed state of being allows them to overcome the temporary inconveniences of life, whatever those situations and circumstances might be.
God’s plan for all his children is for them to be obedient. Thus, Paul wrote, "for it is God who is at work in you, both to will and to work for His good pleasure." God is determined that his people will desire and do his will. Thus,"those who hunger and thirst for righteousness, [will] be satisfied."
In Psalm 1.1 and in Psalm 5.12, the psalmists included bless in their songs. "How blessed," is the affirmation in Psalm 1; in Psalm 5, "it is You who blesses" is the assertion. Seemingly, the words are identical, but they are not (thus, revealing the shortcomings of the English language, and the paradox of translation). A look at the Hebrew text reveals an entirely different reality.
Psalm 1.1 uses the Hebrew word asher. What is the fundamental meaning of this term? In Genesis 30.13, this word for bless makes its first appearance in the Old Testament. The text relates the response of Leah to the birth of another son to her handmaid Zilpah. She joyfully declared, "happy and I, for women will call me happy; so I will call his name Asher [Happy]." Here, then, is a benchmark passage for understanding the sense of the word asher.
In Psalm 1.1, a "happy" man is one who rejects the wisdom and ways of the world, and who delights in and does the Law of the Lord. Interestingly, the KJV provides some telling facts about asher. In the KJV, asher is translated bless only twice, 20 times as happy, and 32 times as blessed. Asher is never translated as blessing, nor is asher ever used in reference to God. Of the 56 OT uses of asher as happy, bless, or blessed, 28 of those, 50% of all uses, are in the Psalms.
One of the most notable features of the use of asher is the context of its usage. Whether translated happy or blessed or bless, the context always suggests a state of existence or frame of mind resulting from obedience or conformity to God’s purposes and demands. This kind of happiness or blessedness, once experienced becomes a constant reminder of the value of doing the right thing. This kind of happiness is never material in its expression or in its essence. This happiness is God’s gift of a contented, fulfilled spirit.
Now, when the Greek equivalent of asher is considered, similar conclusions are reached. The Greek term is makarios, a word meaning happiness as well. The most well-known use of makarios is in Matthew 5.3-11, the Beattitudes. Nine times, blessed is used. Happy, though, as a legitimate alternative reading. "Happy are the poor in spirit, . . . those who mourn, . . . the gentle, . . . ," etc.
Those described in the Beattitudes are the persons whose lives are shown to be progressing towards godliness. The ultimate expression of godly spiritually is to become a peacemakers, for then one becomes a child of God. To be a "child" of someone is an idiomatic expression meaning someone is acting as the parent acts, living in a manner consistent with the character of the parent. So, to be a child of God is to act as God acts. So, to be a child of God, a peacemaker, one will be persecuted because of their righteous character and behavior. Yet, the child of God will be happy nonetheless.
The happiness of the one described in Psalm 1.1 or in Matthew 5.3-11 is not a happiness based upon externals. Those pronounced blessed in this biblical sense are not happy because they are popular, healthy, rich, famous, or powerful. Their happiness is based upon and results from their obedience and conformity to the will and plan of God. Thus, their happiness, their contented state of mind, is wholly internal, and is never influenced by external issues. Indeed, their blessed state of being allows them to overcome the temporary inconveniences of life, whatever those situations and circumstances might be.
God’s plan for all his children is for them to be obedient. Thus, Paul wrote, "for it is God who is at work in you, both to will and to work for His good pleasure." God is determined that his people will desire and do his will. Thus,"those who hunger and thirst for righteousness, [will] be satisfied."
Study 9 "Have a Blessed Day? Part 1"
Psalm 5.12
Blessing* has become a popular concept among believers. We wish for others a "blessed day" (as in, "Have a nice day!"). Someone who does us a favor is a "real blessing," and what they do for us or give us is also a blessing. The meaning of the word bless has become about as blurry as the meaning for the word love. We love our spouses, children, dogs, vacation spot, and peanut butter all with the same fervor. So, how should we believers understand the concept of bless, blessed, and blessing? Is being blessed a material thing, an event in time, or a person?
Probably, we all share some kind of general understanding of what blessed means. When we speak of being blessed or experiencing a blessing, most understand this as having something beneficial happen to us. Yet, are we being faithful to the biblical concept of blessing as we employ the modern concept of the word?
We must be clear and certain on one central point. If a concept is presented in a particular manner in the Bible, we each would be wise to be true to the biblical usage. We are keen to follow the command to witness, gather as worshiping communities, not steal, kill, lie, etc. Should we be any less avid in how we employ bless?
I think we should be as consistent with this word as with any other. As I will hope to show in several articles about bless, we might be denying ourselves great comfort and advantage if we misunderstand the biblical term bless. To water down any biblical concept or principle leads to the polluting and rationalizing of others. Remember, a central truth of stewardship is that faithfulness in small things leads to responsibility in larger ones. To misuse what appears to be a small theological point has implications for our handling of more significant issues. The following illustrates the problem in the most tragic terms.
George Barna reported on-line the following in "The Barna Update" about the results of a post 9-11 survey. He stated, "The groups most likely to endorse the existence of absolute moral truths include Baby Boomers (i.e., people 37 to 55 years of age - 28% of whom embrace absolute truth), adults who attend non-mainline Protestant churches (32%) and born again individuals (32%). . . . Interestingly, when people were further queried as to the source of the principles or standards on which they base their moral and ethical decisions, the post-attack survey discovered that only one out of eight adults - just 13% - cited the Bible. The most common sources of guidance regarding moral decisions trusted by Americans are feelings (25%) and the lessons and values they remember from their parents (14%)."
What can we learn about bless from Psalm 5.12 that will protect us from error? Note the construction of the verse. David used the literary device called parallelism when he wrote this particular poem. "For it is You who bless the righteous man, O Lord, You who surround him with favor as with a shield."
For God to bless is to have him grant favor. The word favor means "to pleasure, to delight." We could say that to favor someone, or as in the Psalm, to surround one with favor, is to grant goodwill. So, God surrounds the righteous person with his goodwill. In the Septuagint, the Greek translation of the Old Testament, Psalm 5.12 includes an interesting word play with the terms for bless and favor. The word for bless in Greek (as used in Psa. 5.12) would be transliterated into English as eulogia. The word for favor is eudokia.
Both these terms are compound words. In each word, the small Greek adverb eu, meaning well is used. In bless, the second part of the word is logia (similar to logos), meaning words. So, eulogia literally means "good words." To favor uses a Greek word that means either to accept someone or something or to find favor. So, we might say the word means to find favor, or, to favor someone with good. Thus, goodwill.
So, to bless is to grant something good to another person. "O Lord, You bless, You grant goodwill as protection to the righteous person." Interestingly, by the way, favor surrounds as a shield, so when a person experiences the blessing and favor of God, he experiences the protection of God. Psalm 5.11 speaks of God’s care as a shade that provides relief. Psalm 5.12 describes God’s blessing and favor as protection.
What about the Hebrew word for bless? Interestingly, two words for bless are found in the Hebrew Scriptures. A look at these words and their Greek equivalents and the contexts in which they are found is quite revealing and illuminating. In the next study, we will begin our study of these important words.
*I will use blessing, bless, and blessed interchangeably.
Blessing* has become a popular concept among believers. We wish for others a "blessed day" (as in, "Have a nice day!"). Someone who does us a favor is a "real blessing," and what they do for us or give us is also a blessing. The meaning of the word bless has become about as blurry as the meaning for the word love. We love our spouses, children, dogs, vacation spot, and peanut butter all with the same fervor. So, how should we believers understand the concept of bless, blessed, and blessing? Is being blessed a material thing, an event in time, or a person?
Probably, we all share some kind of general understanding of what blessed means. When we speak of being blessed or experiencing a blessing, most understand this as having something beneficial happen to us. Yet, are we being faithful to the biblical concept of blessing as we employ the modern concept of the word?
We must be clear and certain on one central point. If a concept is presented in a particular manner in the Bible, we each would be wise to be true to the biblical usage. We are keen to follow the command to witness, gather as worshiping communities, not steal, kill, lie, etc. Should we be any less avid in how we employ bless?
I think we should be as consistent with this word as with any other. As I will hope to show in several articles about bless, we might be denying ourselves great comfort and advantage if we misunderstand the biblical term bless. To water down any biblical concept or principle leads to the polluting and rationalizing of others. Remember, a central truth of stewardship is that faithfulness in small things leads to responsibility in larger ones. To misuse what appears to be a small theological point has implications for our handling of more significant issues. The following illustrates the problem in the most tragic terms.
George Barna reported on-line the following in "The Barna Update" about the results of a post 9-11 survey. He stated, "The groups most likely to endorse the existence of absolute moral truths include Baby Boomers (i.e., people 37 to 55 years of age - 28% of whom embrace absolute truth), adults who attend non-mainline Protestant churches (32%) and born again individuals (32%). . . . Interestingly, when people were further queried as to the source of the principles or standards on which they base their moral and ethical decisions, the post-attack survey discovered that only one out of eight adults - just 13% - cited the Bible. The most common sources of guidance regarding moral decisions trusted by Americans are feelings (25%) and the lessons and values they remember from their parents (14%)."
What can we learn about bless from Psalm 5.12 that will protect us from error? Note the construction of the verse. David used the literary device called parallelism when he wrote this particular poem. "For it is You who bless the righteous man, O Lord, You who surround him with favor as with a shield."
For God to bless is to have him grant favor. The word favor means "to pleasure, to delight." We could say that to favor someone, or as in the Psalm, to surround one with favor, is to grant goodwill. So, God surrounds the righteous person with his goodwill. In the Septuagint, the Greek translation of the Old Testament, Psalm 5.12 includes an interesting word play with the terms for bless and favor. The word for bless in Greek (as used in Psa. 5.12) would be transliterated into English as eulogia. The word for favor is eudokia.
Both these terms are compound words. In each word, the small Greek adverb eu, meaning well is used. In bless, the second part of the word is logia (similar to logos), meaning words. So, eulogia literally means "good words." To favor uses a Greek word that means either to accept someone or something or to find favor. So, we might say the word means to find favor, or, to favor someone with good. Thus, goodwill.
So, to bless is to grant something good to another person. "O Lord, You bless, You grant goodwill as protection to the righteous person." Interestingly, by the way, favor surrounds as a shield, so when a person experiences the blessing and favor of God, he experiences the protection of God. Psalm 5.11 speaks of God’s care as a shade that provides relief. Psalm 5.12 describes God’s blessing and favor as protection.
What about the Hebrew word for bless? Interestingly, two words for bless are found in the Hebrew Scriptures. A look at these words and their Greek equivalents and the contexts in which they are found is quite revealing and illuminating. In the next study, we will begin our study of these important words.
*I will use blessing, bless, and blessed interchangeably.
Study 8 "The Shade Tree"
Psalm 5.11
In writing Psalm 5.11, David used a creative literary technique. Using a device called parallelism, he stated in three distinct, yet correspondent phrases, one riveting truth. God is always faithful to protect and provide for his people, granting to them reason for rejoicing.
The psalmist wrote of three kinds of people. First, he spoke of those who "take refuge" in the Lord. "To take or seek refuge" is the translation of a word with the connotation of finding shade under a tree. The significance of that fact will become evident as the following two words are considered. Nonetheless, we should understand the simple fact that shade brings relief and protection from the sun.
Next, David described the one who seeks "shelter". The word "shelter" in Hebrew means "to be covered, to be screened" by a tree. At times, trees provide not only shelter from the sun, but a screen from blowing winds. In some areas of America, tree lines still provide protection to farm lands, screening tilled land from winds that could whisk away the vital, nutrient-rich topsoil.
David was convinced of God’s reliability as a resort for the oppressed. He state that truth in speaking of those who "love your name." In Scripture, one’s name was his reputation, his true character. To pray "in Jesus’ name," is to pray in a way consistent with Jesus’ character; to pray as Jesus would pray. So, to love God’s name is far more than an emotional attachment to the word Yahweh. To love the name of the Lord is to love who he is. The word for love is "to delight in." We find happiness and joy when we find God to be a screening, soothing shade.
Generally in the Psalms, refuge and shelter are cast in terms of defensive battlements within which one could find safety when under assault from an enemy. Psalm 18.2 states, "The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold." No foe has the strength to ascend the sheer heights of the rock of our salvation, or the power to successfully storm the secure battlements of our God.
In Psalm 5.11, the picture is quite different. God is a cool shade, an overshadowing tree that blocks out the stinging, blistering rays of evil’s blowing winds and debilitating heat. Evil and oppression, anger and anxiety, fatigue and frustration all devitalize. We need a refuge, a shelter. We often toil in the energy-sapping heat of life’s injustices. Tragedy and turmoil drain our energy. Without relief, we become emotionally drained and lose our joy. Just as with those who toil in the sun’s rays, when we find shade, we find rest and renewal. Our spirits soar, our joy is refreshed. God’s faithfulness to be our shade results in his being our source of joy.
Hardly does one find a verse with a greater concentration of truth about God’s reliable care than Psalm 5.11. God had proven himself over and over to David as a refuge and a shelter. For David, the Lord had ultimate credibility; God was believable. Repeatedly, God has shown his concern for his people; without fail, the Lord has rescued individuals in their time of need. Sometimes, all a person needs is a respite from the wearying toils of the day. In the coolness of the shade of God’s care and concern, we find that rest.
Peter stated, "Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety on Him, because He cares for you." Our concerns, regardless of how small and insignificant they might seem, are of personal to God. He will provide what we need.
In writing Psalm 5.11, David used a creative literary technique. Using a device called parallelism, he stated in three distinct, yet correspondent phrases, one riveting truth. God is always faithful to protect and provide for his people, granting to them reason for rejoicing.
The psalmist wrote of three kinds of people. First, he spoke of those who "take refuge" in the Lord. "To take or seek refuge" is the translation of a word with the connotation of finding shade under a tree. The significance of that fact will become evident as the following two words are considered. Nonetheless, we should understand the simple fact that shade brings relief and protection from the sun.
Next, David described the one who seeks "shelter". The word "shelter" in Hebrew means "to be covered, to be screened" by a tree. At times, trees provide not only shelter from the sun, but a screen from blowing winds. In some areas of America, tree lines still provide protection to farm lands, screening tilled land from winds that could whisk away the vital, nutrient-rich topsoil.
David was convinced of God’s reliability as a resort for the oppressed. He state that truth in speaking of those who "love your name." In Scripture, one’s name was his reputation, his true character. To pray "in Jesus’ name," is to pray in a way consistent with Jesus’ character; to pray as Jesus would pray. So, to love God’s name is far more than an emotional attachment to the word Yahweh. To love the name of the Lord is to love who he is. The word for love is "to delight in." We find happiness and joy when we find God to be a screening, soothing shade.
Generally in the Psalms, refuge and shelter are cast in terms of defensive battlements within which one could find safety when under assault from an enemy. Psalm 18.2 states, "The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold." No foe has the strength to ascend the sheer heights of the rock of our salvation, or the power to successfully storm the secure battlements of our God.
In Psalm 5.11, the picture is quite different. God is a cool shade, an overshadowing tree that blocks out the stinging, blistering rays of evil’s blowing winds and debilitating heat. Evil and oppression, anger and anxiety, fatigue and frustration all devitalize. We need a refuge, a shelter. We often toil in the energy-sapping heat of life’s injustices. Tragedy and turmoil drain our energy. Without relief, we become emotionally drained and lose our joy. Just as with those who toil in the sun’s rays, when we find shade, we find rest and renewal. Our spirits soar, our joy is refreshed. God’s faithfulness to be our shade results in his being our source of joy.
Hardly does one find a verse with a greater concentration of truth about God’s reliable care than Psalm 5.11. God had proven himself over and over to David as a refuge and a shelter. For David, the Lord had ultimate credibility; God was believable. Repeatedly, God has shown his concern for his people; without fail, the Lord has rescued individuals in their time of need. Sometimes, all a person needs is a respite from the wearying toils of the day. In the coolness of the shade of God’s care and concern, we find that rest.
Peter stated, "Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety on Him, because He cares for you." Our concerns, regardless of how small and insignificant they might seem, are of personal to God. He will provide what we need.
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