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.
Wednesday, June 28, 2006
Study 7 "The Right Way and the Wrong Way"
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.
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.
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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