The kingdom of God, which formed the heart of King Jesus’ preaching, was so radically different from what the people wanted and expected, it eventually led Jesus to the cross. Mockingly, King Jesus received his crown and was hailed “King of the Jews” while on the cross (Matt 27:37). The compassionate, caring reign of the shepherd-king was unwelcomed in the militant melting pot of first century Palestine. People wanted a warrior-king and would settle for no less. King Jesus sought to transform such muddled thinking. The kingdom he inaugurated and proclaimed was one of service, compassion, and care – a real revolution centered on meeting people’s physical and spiritual needs.
The rest of the NT shows how the earliest Christians tried to live in the kingdom while extending its reign all over the world. We see pictures of Christians struggling to reflect, albeit imperfectly, the compassion and care of their King. The early church understood that proclaiming the reign of King Jesus was a practical affair, not a pious, ritualistic religion. They declared their sole devotion to Christ. Christ is Lord; Caesar is not. But to declare Christ as Lord implied living a lifestyle that reflected his lifestyle. The Christian proclamation of the kingdom of God is about ethics – living holy lives, and sacrificially serving others.
Christmas is not just about King Jesus. It is not simply a holiday to remember the birth of the son of David who was born in Bethlehem. To proclaim the birth of our King Jesus is to proclaim our identity as his subjects. If we are going to declare Jesus as our King we must be loyal subjects. We must live lives that reflect that of the shepherd-king. We must extend the compassion and care which characterized his ministry in our own time, in our own ways, with our own hands. Family members are suffering due to job loss. Church members are suffering due to cancer. Neighbors are suffering divorce. You fill in the blank. Christmas is a unique time of year to look closely at the lives of others to see where we, as subjects of the shepherd-king, can extend his compassion and care.
To proclaim the birth of our King Jesus is to call ourselves to accountability and responsibility and to reflect his compassionate, caring reign. This is the true spirit of Christmas.
Wednesday, December 24, 2008
Tuesday, December 23, 2008
The Shepherd-King: A Christmas Meditation (Part 2)
After over 600 years of oppression by foreign rule, Israel eagerly anticipated her Messiah-King. God kept his promises to King David by sending the “son of David” – born in Bethlehem. But the birth of King Jesus was anything but kingly. No palace. No crown. No triumphant announcement to society’s elite. Instead, Israel’s king was born in a cave, wrapped in cloth, and placed in a feeding trough (Luke 2:7). His birth announcement rang just loudly enough that shepherds tending their flocks in the distant fields heard it (Luke 2:8-15). But the shepherd-audience would prove prophetic to the kind of king Jesus would be.
Israel longed for a political, military ruler to deliver her from Roman oppression. She anticipated a “son of David” that would re-enact all the vengeance of David himself, and then some. But God’s promises are based on his own expectations, not other’s. He sent a “son of David” to be sure. But this new king reflected the shepherding heart of David rather than his militant heart. Instead of a warrior-king God sent a shepherd-king. Israel was surprised, shocked, and saddened. How can a shepherd deliver a nation from hostile enemies? The scepter shall not depart from Judah (Gen 49:10). Oh, Jesus will rule with a rod of iron but in his own time, at his second coming (Rev 19). The defeat of his enemies will be more swift and decisive than that of David. But his victory is primarily a spiritual one. The revolution of Jesus is ethical, not militant.
There is more to being a king than having power. Even in the OT, the king’s reign was to be a compassionate and caring one. The OT reminds earthly rulers of how they should rule: “Defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed. Rescue the weak and needy; deliver them from the hand of the wicked” (Ps 82:3-4). Jesus’ reign perfectly fulfills such expectations. He is compassionate and caring. He bridles his great power, not lording it over his people and not seeking impatient vengeance upon his enemies. He tends his flock as the shepherds who heard the angelic proclamation at his birth. Jesus is the “son of David” who reflects David’s own shepherd-heart.
I think this shepherd-king is exactly what Matthew has in mind when he calls Jesus “Son of David.” Jesus extends the compassion and care of a shepherd, not the sword and shield of a monarch. Matthew prefaces many of Jesus’ miracles with the phrase “Son of David, have mercy!” For a good glimpse of the reign of King Jesus see Matt 9:27-31; 12:23; 15:22; 20:29-34; and 21:14. The reign of the son of David is one of compassion and care and total fulfillment of Pss 23 and 82. “Son of David” is synonymous with shepherd-king.
Jesus’ kingship is defined by how he serves the oppressed and outcasts. This was not what Israel expected. Israel wanted a warrior but God sent a shepherd instead. The compassionate and caring reign of King Jesus is the real meaning Christmas.
Israel longed for a political, military ruler to deliver her from Roman oppression. She anticipated a “son of David” that would re-enact all the vengeance of David himself, and then some. But God’s promises are based on his own expectations, not other’s. He sent a “son of David” to be sure. But this new king reflected the shepherding heart of David rather than his militant heart. Instead of a warrior-king God sent a shepherd-king. Israel was surprised, shocked, and saddened. How can a shepherd deliver a nation from hostile enemies? The scepter shall not depart from Judah (Gen 49:10). Oh, Jesus will rule with a rod of iron but in his own time, at his second coming (Rev 19). The defeat of his enemies will be more swift and decisive than that of David. But his victory is primarily a spiritual one. The revolution of Jesus is ethical, not militant.
There is more to being a king than having power. Even in the OT, the king’s reign was to be a compassionate and caring one. The OT reminds earthly rulers of how they should rule: “Defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed. Rescue the weak and needy; deliver them from the hand of the wicked” (Ps 82:3-4). Jesus’ reign perfectly fulfills such expectations. He is compassionate and caring. He bridles his great power, not lording it over his people and not seeking impatient vengeance upon his enemies. He tends his flock as the shepherds who heard the angelic proclamation at his birth. Jesus is the “son of David” who reflects David’s own shepherd-heart.
I think this shepherd-king is exactly what Matthew has in mind when he calls Jesus “Son of David.” Jesus extends the compassion and care of a shepherd, not the sword and shield of a monarch. Matthew prefaces many of Jesus’ miracles with the phrase “Son of David, have mercy!” For a good glimpse of the reign of King Jesus see Matt 9:27-31; 12:23; 15:22; 20:29-34; and 21:14. The reign of the son of David is one of compassion and care and total fulfillment of Pss 23 and 82. “Son of David” is synonymous with shepherd-king.
Jesus’ kingship is defined by how he serves the oppressed and outcasts. This was not what Israel expected. Israel wanted a warrior but God sent a shepherd instead. The compassionate and caring reign of King Jesus is the real meaning Christmas.
Monday, December 22, 2008
The Promised King: A Christmas Meditation (Part 1)
Have you ever wondered why God became flesh in Jesus of Nazareth when he did? No, not the precise date in the first century, for no one knows for sure. I mean the historical circumstances of Israel – the people of God – in the first century. Why did God see the first century context as the appropriate time to send Israel her long-awaited Messiah? What was going on in the life of Israel that prompted God to send King Jesus?
The OT held the expectation that God would fulfill his promise to David – to send one of his descendants to reign righteously over Israel (2 Sam 7:8-16). The Messiah would be the sort of king David was – powerful, righteous, a man after God’s own heart. He would destroy the enemies of Israel, elevating Israel to its rightful place as the sovereign nation of the world. Granted, there were a lot of conflicting notions concerning the Messiah in the first century but this political, powerful, revolutionary, military king was virtually agreed upon by the major Jewish sects. This expectation, hinted at in the OT, was never realized in any of the Israelite kings who followed David. Who then? When? How would God reveal his anointed one?
By the NT period, Israel had longed for this king for almost 600 years. Israel endured successive cycles of oppression by Babylon, Greece, and Rome. Heavy taxation and unholy customs took their toll on the people of Israel. To say that Israel was anxious for her promised king puts it too mildly. They pleaded and prayed to God to deliver them from their oppressors and to restore them to their ancestral land. If God was to fulfill his promise to David, now would be a good time to act. Six hundred years is long enough.
Matthew 1 describes the lineage of the long-awaited king, the son of David (Matt 1:1). Indeed, King Jesus was the promised “son of David” through whom Israel and the whole world would receive deliverance from oppression and sin. In fact, “son of David” is one of Matthew’s favorite titles for Jesus for it aptly describes his mission and reign. Matthew 2 describes the early childhood of King Jesus after his birth in Bethlehem – the hometown of King David (Matt 2:1). The story is decorated with gifts for a king – gold, incense, and myrrh (Matt 2:11). The story includes the paranoid, schizophrenic “King” Herod and his own terrifying thought that his throne would be toppled by this new King of the Jews.
So, the stage is set. God’s anointed King Jesus has arrived in Bethlehem - the birthplace of King David – to restore the glory of Israel above all other nations and to reign as her Messiah and King.
The OT held the expectation that God would fulfill his promise to David – to send one of his descendants to reign righteously over Israel (2 Sam 7:8-16). The Messiah would be the sort of king David was – powerful, righteous, a man after God’s own heart. He would destroy the enemies of Israel, elevating Israel to its rightful place as the sovereign nation of the world. Granted, there were a lot of conflicting notions concerning the Messiah in the first century but this political, powerful, revolutionary, military king was virtually agreed upon by the major Jewish sects. This expectation, hinted at in the OT, was never realized in any of the Israelite kings who followed David. Who then? When? How would God reveal his anointed one?
By the NT period, Israel had longed for this king for almost 600 years. Israel endured successive cycles of oppression by Babylon, Greece, and Rome. Heavy taxation and unholy customs took their toll on the people of Israel. To say that Israel was anxious for her promised king puts it too mildly. They pleaded and prayed to God to deliver them from their oppressors and to restore them to their ancestral land. If God was to fulfill his promise to David, now would be a good time to act. Six hundred years is long enough.
Matthew 1 describes the lineage of the long-awaited king, the son of David (Matt 1:1). Indeed, King Jesus was the promised “son of David” through whom Israel and the whole world would receive deliverance from oppression and sin. In fact, “son of David” is one of Matthew’s favorite titles for Jesus for it aptly describes his mission and reign. Matthew 2 describes the early childhood of King Jesus after his birth in Bethlehem – the hometown of King David (Matt 2:1). The story is decorated with gifts for a king – gold, incense, and myrrh (Matt 2:11). The story includes the paranoid, schizophrenic “King” Herod and his own terrifying thought that his throne would be toppled by this new King of the Jews.
So, the stage is set. God’s anointed King Jesus has arrived in Bethlehem - the birthplace of King David – to restore the glory of Israel above all other nations and to reign as her Messiah and King.
Thursday, November 6, 2008
Psalm 100
Life is to be rooted in thanks. Thanksgiving is not a specific action expressed verbally in prayers or around a table during the Thanksgiving holiday; it is a lifestyle. Our lives should be ongoing expressions of thanksgiving to God. There is no singular way to define thankfulness. An attitude of thankfulness expresses itself in how one lives his/her life. This holiday season in America is a unique celebration where we, as a nation, remember that God is our Provider. We are not thanking ourselves. We are not trusting in ourselves. We are acknowledging the goodness and faithfulness of God. We are not implying that God only blesses America but rather are thanking God for blessing America.
Psalm 100 is a psalm of thanksgiving. It comes at the end of a series of psalms (93-99) that express the Kingship of God. God’s role as King is highlighted in these psalms and Psalm100 rounds off the section by highlighting the role of God’s people. We are instructed to thank our King and be loyal subjects. This psalm praises God simply for being God. Psalm 100 is very instructional and uses royal language to describe the relationship between God and his people. Simply put, God is our King and we are his servants. The word translated in v. 2 as “worship” is more accurately translated as “serve.” This word is used specifically throughout Psalms to express the role of a king’s subjects. Their lives are devoted to the King and they live lives of thanksgiving and service.
God is praised for his role as the Creator in v. 3. A literal translation of this verse is, “It is he who made us, not we” (v. 3). Understanding that God is the King who provides for and sustains his people is crucial to a lifestyle of thanksgiving. We do not provide for ourselves. All that we have is from God. We are stewards of his blessings and graces. We own nothing and attribute all we have to God. Verses 4-5 must be read together since they explain why we should live lives of thanksgiving: “For the LORD is good and his loves endures forever; his faithfulness continues through all generations” (v. 5). In short, v. 4 tells us to be thankful and v. 5 gives us the reasons.
Psalm 100 is appropriate for our current Thanksgiving holiday. But I challenge you as American Christians, as the world’s most blessed inhabitants, to live lifestyles of thankfulness. Do not settle for an annual holiday to express thanks to God. Take it to its logical conclusion and devote your entire life to serving King Jesus.
Psalm 100 is a psalm of thanksgiving. It comes at the end of a series of psalms (93-99) that express the Kingship of God. God’s role as King is highlighted in these psalms and Psalm100 rounds off the section by highlighting the role of God’s people. We are instructed to thank our King and be loyal subjects. This psalm praises God simply for being God. Psalm 100 is very instructional and uses royal language to describe the relationship between God and his people. Simply put, God is our King and we are his servants. The word translated in v. 2 as “worship” is more accurately translated as “serve.” This word is used specifically throughout Psalms to express the role of a king’s subjects. Their lives are devoted to the King and they live lives of thanksgiving and service.
God is praised for his role as the Creator in v. 3. A literal translation of this verse is, “It is he who made us, not we” (v. 3). Understanding that God is the King who provides for and sustains his people is crucial to a lifestyle of thanksgiving. We do not provide for ourselves. All that we have is from God. We are stewards of his blessings and graces. We own nothing and attribute all we have to God. Verses 4-5 must be read together since they explain why we should live lives of thanksgiving: “For the LORD is good and his loves endures forever; his faithfulness continues through all generations” (v. 5). In short, v. 4 tells us to be thankful and v. 5 gives us the reasons.
Psalm 100 is appropriate for our current Thanksgiving holiday. But I challenge you as American Christians, as the world’s most blessed inhabitants, to live lifestyles of thankfulness. Do not settle for an annual holiday to express thanks to God. Take it to its logical conclusion and devote your entire life to serving King Jesus.
Monday, September 22, 2008
Psalm 117
Worship has a missional dimension. Put differently, worship invites outsiders into the presence of God. Worship reaches out to the lost. It is an invitation to the lost to join the saved community in order to praise the name of the Lord. Worship brings the unsaved into the saving presence of God. Granted, worship functions for believers as well. It is that grand experience of joining together in praise to God, recalling our identity as God’s children. But worship is not complete, not what it should and must be, until all people are drawn into God’s presence.
This missional dimension of worship is the focus of Ps 117. This is the shortest of all the psalms but it thinks on a grand scale. Psalm 117 anticipates the day when all God’s creation comes together to sing his praises. This is not to suggest that unbelievers will be forced to participate in this praise service, but it certainly hopes that they will be moved to repentance. Worship that includes the world’s population is envisioned. “All you nations…all you peoples” is typical language in the psalms used to refer to those outside of God’s people (v. 1). The psalmist expresses the desire for all to come into the presence of God to sing his praises. Here, worship is an invitation for outsiders to become insiders. Worship should not be exclusive but rather inclusive.
Verse 2 provides two concrete reasons why God should be worshiped. First, because of his “great love.” The Hebrew word for this phrase is hesed. That sounds easy to grasp but the problem arises in that we have no single word in English that expresses the fullness of this word! The Hebrew word often deals with love in its absolute, purest, fullest extent. This is love so deep and so strong that only God demonstrates it perfectly. Second, God’s “faithfulness endures forever” (v. 2). Our faithfulness waivers but God’s remains firm. God is praised for accomplishing what we cannot. As Paul states in 2 Tim 2:13: “If we are faithless, he will remain faithful.”
Paul uses Ps 117 in Rom 15:11 to express God’s invitation of salvation to all humanity – even Gentiles. Thus, those who are not thought to be the people of God are invited into the community of faith. Paul’s point is that God’s gospel reaches out. Therefore, all humanity is invited to sing praises to God. Worship extends beyond the lives of those who currently believe. It invites the unbelieving to join the chorus. Psalm 117 anticipates a worship service that is global in scope. It is a psalm for any Lord’s Day, but it is especially appropriate for the celebration of a worldwide communion Sunday. God is missional, so the gospel is missional, and our worship should also be missional.
This missional dimension of worship is the focus of Ps 117. This is the shortest of all the psalms but it thinks on a grand scale. Psalm 117 anticipates the day when all God’s creation comes together to sing his praises. This is not to suggest that unbelievers will be forced to participate in this praise service, but it certainly hopes that they will be moved to repentance. Worship that includes the world’s population is envisioned. “All you nations…all you peoples” is typical language in the psalms used to refer to those outside of God’s people (v. 1). The psalmist expresses the desire for all to come into the presence of God to sing his praises. Here, worship is an invitation for outsiders to become insiders. Worship should not be exclusive but rather inclusive.
Verse 2 provides two concrete reasons why God should be worshiped. First, because of his “great love.” The Hebrew word for this phrase is hesed. That sounds easy to grasp but the problem arises in that we have no single word in English that expresses the fullness of this word! The Hebrew word often deals with love in its absolute, purest, fullest extent. This is love so deep and so strong that only God demonstrates it perfectly. Second, God’s “faithfulness endures forever” (v. 2). Our faithfulness waivers but God’s remains firm. God is praised for accomplishing what we cannot. As Paul states in 2 Tim 2:13: “If we are faithless, he will remain faithful.”
Paul uses Ps 117 in Rom 15:11 to express God’s invitation of salvation to all humanity – even Gentiles. Thus, those who are not thought to be the people of God are invited into the community of faith. Paul’s point is that God’s gospel reaches out. Therefore, all humanity is invited to sing praises to God. Worship extends beyond the lives of those who currently believe. It invites the unbelieving to join the chorus. Psalm 117 anticipates a worship service that is global in scope. It is a psalm for any Lord’s Day, but it is especially appropriate for the celebration of a worldwide communion Sunday. God is missional, so the gospel is missional, and our worship should also be missional.
Saturday, August 9, 2008
Psalm 112
How do you define “righteousness?” Surely it deals with faithfulness and love for God as well as for each other. Interestingly, the writer of Ps 112 suggests that righteousness is directly related to material generosity. Perhaps no area of life reflects our faith more than wealth. How we view material possessions reflects how we view God. The Bible consistently calls the people of God to be distributors of wealth rather than consumers of it. We are stewards of wealth not owners of it. We must see that God is the sole source behind our ability to earn a living. No matter the amount of our income, we must learn to view material possessions as opportunities to reflect the giving heart of God. God is the great Giver and we, as people made in his image, should be givers as well. God designed us to be distributors.
The writer of Ps 112 understood the difference between being a consumer of wealth and a distributor of it. The entire psalm reflects a “righteous” individual (112:3, 4, 6, 9) who sees wealth through eyes of faith. For the psalmist, being “righteous” is synonymous with being generous. The righteous person shares wealth with those in need (vv. 5, 9). God knows this man’s heart and knows how he views his wealth. God knows that the righteous person sees his/her possessions as gifts of God that are not to be hoarded selfishly but rather distributed selflessly. It takes a great deal of spiritual discipline to develop such a mature view of wealth.
The righteous man probably did not come to practice generosity out of the natural state of his heart. Rather, he learned generosity through studying and obeying God’s word (v. 1). This may be an allusion to Deut 15 which is an entire section of the Law devoted to generosity. Again, the righteous person views his wealth through eyes of faith. The righteous man has learned to trust in the Lord for his own sustenance (v. 7). It is because he is blessed by God that he now blesses others. God blesses those who bless others.
This psalm does not suggest that you will become rich if you simply resolve to be generous. There is no health and wealth here. However, this psalm does suggest that you will be “blessed” (v. 1). Being blessed is better than being rich. Throughout Psalms, blessed is described as that which is favorable in God’s eyes. Being blessed means that God looks on you favorably.
The apostle Paul uses Ps 112 in 2 Cor 9:9. He appeals to its message of generosity in an effort to get the Corinthian Christians to send material support to the poor Christians in Jerusalem who were devastated by a severe famine. Paul’s main point is that since God is generous the church should be generous as well. God’s generosity is to be reflected in the material lives of his people. We are to be distributors of wealth since God himself is a distributor. The message of Ps 112 is that distributors are both righteous and blessed.
The writer of Ps 112 understood the difference between being a consumer of wealth and a distributor of it. The entire psalm reflects a “righteous” individual (112:3, 4, 6, 9) who sees wealth through eyes of faith. For the psalmist, being “righteous” is synonymous with being generous. The righteous person shares wealth with those in need (vv. 5, 9). God knows this man’s heart and knows how he views his wealth. God knows that the righteous person sees his/her possessions as gifts of God that are not to be hoarded selfishly but rather distributed selflessly. It takes a great deal of spiritual discipline to develop such a mature view of wealth.
The righteous man probably did not come to practice generosity out of the natural state of his heart. Rather, he learned generosity through studying and obeying God’s word (v. 1). This may be an allusion to Deut 15 which is an entire section of the Law devoted to generosity. Again, the righteous person views his wealth through eyes of faith. The righteous man has learned to trust in the Lord for his own sustenance (v. 7). It is because he is blessed by God that he now blesses others. God blesses those who bless others.
This psalm does not suggest that you will become rich if you simply resolve to be generous. There is no health and wealth here. However, this psalm does suggest that you will be “blessed” (v. 1). Being blessed is better than being rich. Throughout Psalms, blessed is described as that which is favorable in God’s eyes. Being blessed means that God looks on you favorably.
The apostle Paul uses Ps 112 in 2 Cor 9:9. He appeals to its message of generosity in an effort to get the Corinthian Christians to send material support to the poor Christians in Jerusalem who were devastated by a severe famine. Paul’s main point is that since God is generous the church should be generous as well. God’s generosity is to be reflected in the material lives of his people. We are to be distributors of wealth since God himself is a distributor. The message of Ps 112 is that distributors are both righteous and blessed.
Tuesday, June 10, 2008
Psalm 109
The Imprecatory Psalms are among the most difficult psalms to read for Christians. They seem to be in direct contradiction to Jesus’ command to “Love your enemies and pray for those who persecute you” (Matt 5:44). The Imprecatory Psalms are: 35, 55, 59, 69, 79, 109 and 137. The word “imprecation” simply means “curse.” Thus, the Imprecatory Psalms call down curses from heaven onto the wicked enemies of the faithful. Perhaps you have never been as angry at the wicked as these psalms reflect. But let us be honest. What is your first response to men like Adolf Hitler, Osama bin Ladin, and Sadam Hussein? I would be willing to bet that these names don’t fill your heart with warm, fuzzy thoughts of love and forgiveness. Honestly, they make us quite angry. This is the kind of anger reflected in the Imprecatory Psalms.
For the sake of space, I will not comment in as much detail on a specific psalm at this time. I will instead discuss the emotions and theology behind Imprecatory Psalms. Nonetheless, Ps 109 is one of the severest of these psalms. In short, the wicked man is cursed because of his failure to reflect the love of God. He is cursed because of his hard heart and lack of love. The wicked man is not so much cursed for his personal attack of the righteous (though that comes into play in vv. 2-5) but more for his outright rejection of God. The psalmist is angry because the wicked fail to reflect the loving-kindness of God.
The most important aspect to gain from the Imprecatory Psalms is that vengeance is completely given to God. The psalmists do not act on their own initiative. They have no malicious intent but rather commit the matter to God. They give to God not only their lament about their own desperate situation, but also the right to judge the wicked who cause that desperate situation. They leave everything in God’s hands, even feelings of hatred and aggression. They express those feelings and then give the matter wholly to God.
The Imprecatory Psalms are not designed to be the conclusion of our anger toward the wicked. I think these psalms reflect the first step in the forgiving process. You see, if we are honest, forgiveness is not usually our first response to evil; it is anger. These psalms allow us to vent our anger, direct it toward God, and wait for his judgment. Then, and only then, after giving the matter to God, can we forgive. In short, when confronted by evil in our world, step one is to express our anger, giving the matter to God, and step two is forgiveness. I think the Imprecatory Psalms reflect step one in the forgiving process while Jesus’ words in Matt 5:44 reflect step two. You cannot learn to love and forgive your enemies until you first learn to give the matter to God.
For the sake of space, I will not comment in as much detail on a specific psalm at this time. I will instead discuss the emotions and theology behind Imprecatory Psalms. Nonetheless, Ps 109 is one of the severest of these psalms. In short, the wicked man is cursed because of his failure to reflect the love of God. He is cursed because of his hard heart and lack of love. The wicked man is not so much cursed for his personal attack of the righteous (though that comes into play in vv. 2-5) but more for his outright rejection of God. The psalmist is angry because the wicked fail to reflect the loving-kindness of God.
The most important aspect to gain from the Imprecatory Psalms is that vengeance is completely given to God. The psalmists do not act on their own initiative. They have no malicious intent but rather commit the matter to God. They give to God not only their lament about their own desperate situation, but also the right to judge the wicked who cause that desperate situation. They leave everything in God’s hands, even feelings of hatred and aggression. They express those feelings and then give the matter wholly to God.
The Imprecatory Psalms are not designed to be the conclusion of our anger toward the wicked. I think these psalms reflect the first step in the forgiving process. You see, if we are honest, forgiveness is not usually our first response to evil; it is anger. These psalms allow us to vent our anger, direct it toward God, and wait for his judgment. Then, and only then, after giving the matter to God, can we forgive. In short, when confronted by evil in our world, step one is to express our anger, giving the matter to God, and step two is forgiveness. I think the Imprecatory Psalms reflect step one in the forgiving process while Jesus’ words in Matt 5:44 reflect step two. You cannot learn to love and forgive your enemies until you first learn to give the matter to God.
Thursday, May 15, 2008
Psalm 96
Worship is the response of the creation to the Creator. It is when God’s holiness overwhelms us to the point that all we can do is kneel in humility. Biblically speaking, worship is composed of two central elements: 1) praise to God for his holiness, and 2) encouragement for the people of God. Worship is both vertical (praise to God) and horizontal (encouragement for one another).
Psalm 96 expresses both of these elements of worship. The author honors God for his glory and then declares that glory to the assembly of God’s people. The psalmist is careful not to silence his worship. It is declared publicly (vv. 2-3). We are to praise God by singing of his marvelous acts of deliverance done on behalf of his people. When God delivers his people from times of trouble a “new song” is called for (v. 1). New acts of deliverance are cause for new songs of praise. The old doesn’t always apply in the new. The kind of singing described here is that of public declaration. This is no mere internal reflection on the glory of God (which is appropriate at times) but is rather an announcement in the midst of the assembly. God’s salvation is not to be kept secret but rather proclaimed for all to hear (vv. 2-3).
The author continues his praises emphasizing God’s worthiness of worship (v. 4). When God is compared to all others only he is worthy of worship (vv. 5-6). God’s splendor is such that no other god can compare. His holiness demands worship (v. 9). The fact that God’s holiness is completely and totally incomprehensible to us should drive us to worship. It is in worship that we recognize that God’s holiness exceeds our imaginations. He is totally beyond all that we can imagine.
Even the natural creation praises God (vv. 11-12). The visible creation is a testimony to the creative power of God. Jesus described this aspect of worship when he declared that even if humanity refused to worship God the stones would “cry out” (Luke 19:40). Jesus’ point is that all of nature is meant to glorify God; and it does!
So as we assemble together as the people of God let us not forget to sing the praises of our glorious God. But rest assured, even if we, in our stubbornness, fail to worship God, creation worships regardless. Let us take the opportunity, as the assembly of God’s people, to worship God for being our Creator.
Psalm 96 expresses both of these elements of worship. The author honors God for his glory and then declares that glory to the assembly of God’s people. The psalmist is careful not to silence his worship. It is declared publicly (vv. 2-3). We are to praise God by singing of his marvelous acts of deliverance done on behalf of his people. When God delivers his people from times of trouble a “new song” is called for (v. 1). New acts of deliverance are cause for new songs of praise. The old doesn’t always apply in the new. The kind of singing described here is that of public declaration. This is no mere internal reflection on the glory of God (which is appropriate at times) but is rather an announcement in the midst of the assembly. God’s salvation is not to be kept secret but rather proclaimed for all to hear (vv. 2-3).
The author continues his praises emphasizing God’s worthiness of worship (v. 4). When God is compared to all others only he is worthy of worship (vv. 5-6). God’s splendor is such that no other god can compare. His holiness demands worship (v. 9). The fact that God’s holiness is completely and totally incomprehensible to us should drive us to worship. It is in worship that we recognize that God’s holiness exceeds our imaginations. He is totally beyond all that we can imagine.
Even the natural creation praises God (vv. 11-12). The visible creation is a testimony to the creative power of God. Jesus described this aspect of worship when he declared that even if humanity refused to worship God the stones would “cry out” (Luke 19:40). Jesus’ point is that all of nature is meant to glorify God; and it does!
So as we assemble together as the people of God let us not forget to sing the praises of our glorious God. But rest assured, even if we, in our stubbornness, fail to worship God, creation worships regardless. Let us take the opportunity, as the assembly of God’s people, to worship God for being our Creator.
Monday, April 28, 2008
Psalm 32
Confession plays a pivotal role in the Christian’s life. It is that grand event that brings sin out of the darkness of deceit and into the light of life. The expressed, acknowledged sin has lost all its power to enslave. It has been revealed and judged as sin and can no longer hinder fellowship. Dietrich Bonhoeffer suggests that the final breakthrough to Christian fellowship occurs on the level of sin. That is, we have “fellowship” with one another because we share the reality of sin in our lives. No one is immune to sin. The fact is that we are sinners. But confession allows us to experience the grace of God, enjoy fellowship with each other as recipients of that grace, and undergo the transforming power of the Holy Spirit. In short, confession begins the process of repentance and allows us to be transformed into the image of Christ.
Psalm 32 is listed among the so called Penitential Psalms (6, 32, 38, 51, 102, 130, 143). These psalms are confessions to God. Specifically, Ps 32 teaches the role of confession as that which leads to a repentant lifestyle. It is the first step in the healing process. The psalm begins with a statement of blessedness (vv. 1-2). “Blessed” may be loosely defined as “favorable in God’s eyes.” Thus, those whose sins are forgiven are favored by God. God smiles upon those who humbly admit their sin and turn to him for forgiveness and healing. David then describes the role of guilt in the confession-repentance process (vv. 3-4). He describes how keeping sin private and in the darkness led to an aching within him. This is not a physical aching but rather that which stems from a hurting soul. It is a deep sense of discontent. Guilt, if not confessed, eats away the inner-life. But upon confession guilt disappears and forgiveness reigns (v. 5). Guilt is not necessarily a bad thing. Granted, if it causes paralysis and stagnation in one’s spiritual life then guilt is one of Satan’s most effective tools. But if it causes us to be pro-active, leading to repentance and a changed lifestyle, guilt is one of God’s motivational tools. In short, guilt should not cause paralysis but rather should cause us to be pro-active, leading to confession and repentance.
David then exhorts us all to take advantage of confession as we pray to God (v. 6). He emphasizes the freewill involved in confession (v. 9). God does not force us to turn to him as one forces an animal with a bit and bridle. Instead, he encourages us to turn to him out of our own freewill and common sense. Confession is our response to God’s initiative of grace. God invites us to turn to him and we humbly accept his grace. The end result of confession is joyful fellowship (v. 11). Once again, through confession, sin looses all its power to erode our spirits.
We are encouraged to take advantage of confession. It is a gift of God that he allows us to pray to him (or to confess to our siblings in Christ). Confession is a good thing! It is the first step in the healing process. Proverbs 28:13 sums up the message of Ps 32: “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy.”
Psalm 32 is listed among the so called Penitential Psalms (6, 32, 38, 51, 102, 130, 143). These psalms are confessions to God. Specifically, Ps 32 teaches the role of confession as that which leads to a repentant lifestyle. It is the first step in the healing process. The psalm begins with a statement of blessedness (vv. 1-2). “Blessed” may be loosely defined as “favorable in God’s eyes.” Thus, those whose sins are forgiven are favored by God. God smiles upon those who humbly admit their sin and turn to him for forgiveness and healing. David then describes the role of guilt in the confession-repentance process (vv. 3-4). He describes how keeping sin private and in the darkness led to an aching within him. This is not a physical aching but rather that which stems from a hurting soul. It is a deep sense of discontent. Guilt, if not confessed, eats away the inner-life. But upon confession guilt disappears and forgiveness reigns (v. 5). Guilt is not necessarily a bad thing. Granted, if it causes paralysis and stagnation in one’s spiritual life then guilt is one of Satan’s most effective tools. But if it causes us to be pro-active, leading to repentance and a changed lifestyle, guilt is one of God’s motivational tools. In short, guilt should not cause paralysis but rather should cause us to be pro-active, leading to confession and repentance.
David then exhorts us all to take advantage of confession as we pray to God (v. 6). He emphasizes the freewill involved in confession (v. 9). God does not force us to turn to him as one forces an animal with a bit and bridle. Instead, he encourages us to turn to him out of our own freewill and common sense. Confession is our response to God’s initiative of grace. God invites us to turn to him and we humbly accept his grace. The end result of confession is joyful fellowship (v. 11). Once again, through confession, sin looses all its power to erode our spirits.
We are encouraged to take advantage of confession. It is a gift of God that he allows us to pray to him (or to confess to our siblings in Christ). Confession is a good thing! It is the first step in the healing process. Proverbs 28:13 sums up the message of Ps 32: “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy.”
Monday, April 21, 2008
Psalm 46
In times of war Ps 46 reminds the people of God to place their trust in him alone. It is a psalm of confidence. Psalm 46 consists of two main stanzas declaring confidence in God: 1) vv. 1-7 describe the presence of God and 2) vv. 8-10 declare the power of God. The prevailing thought in the psalm is that God’s presence among his people is enough to secure victory for them (vv. 5, 7, 11). Since God dwells among his people they declare “Immanuel” – “God with us” (vv. 7, 11). Psalm 46 expresses the presence and power of God within his chosen people.
Many times we are tempted to place our trust in our own military prowess and might. It is easy for powerful nations to become arrogant, placing their confidence in their own ability to wage and win wars. But it is not so with the people of God. God is their refuge and strength (v. 1). Israel had a grand army at one time in her history. Her borders expanded more under kings David and Solomon than under any other Israelite king. Even so, the writer of Ps 46 reminds the nation in whom to place their trust (v. 1). Their faith is in God Almighty alone. For the people of God military might always takes a back seat to the sovereignty of God.
The world is a very unstable place (vv. 2-3). There is nothing in this world that is unshakable except the presence of God among his people. It is only in God’s presence that the church expresses her confidence in times of war. God acts on behalf of his people in times of war. He destroys the weapons of the enemy and brings an end to war (vv. 8-9).
The most comforting part of this psalm is when God speaks and encourages his people to be confident in him: “Be still and know that I am God” (v. 10). This is not casually waiting around with quiet contemplation. This is primarily not a call to quietly meditate (though there is nothing wrong with meditation). It is a statement of confidence that may be paraphrased, “Watch this!” The point is, wait, watch, and witness what God has in store for those who trust him. God is the God who delivers his people in times of trouble, even times of war. So, it is important for the church to declare their trust in God since he has placed his presence within her (1 Cor 3:16). Through the work of Jesus and the Holy Spirit the church should express even more confidence than ancient Israel. Indeed, through the work of Jesus and the indwelling Holy Spirit, God’s people shout the same words as in Ps 46: “Immanuel” – “God is with us!”
Many times we are tempted to place our trust in our own military prowess and might. It is easy for powerful nations to become arrogant, placing their confidence in their own ability to wage and win wars. But it is not so with the people of God. God is their refuge and strength (v. 1). Israel had a grand army at one time in her history. Her borders expanded more under kings David and Solomon than under any other Israelite king. Even so, the writer of Ps 46 reminds the nation in whom to place their trust (v. 1). Their faith is in God Almighty alone. For the people of God military might always takes a back seat to the sovereignty of God.
The world is a very unstable place (vv. 2-3). There is nothing in this world that is unshakable except the presence of God among his people. It is only in God’s presence that the church expresses her confidence in times of war. God acts on behalf of his people in times of war. He destroys the weapons of the enemy and brings an end to war (vv. 8-9).
The most comforting part of this psalm is when God speaks and encourages his people to be confident in him: “Be still and know that I am God” (v. 10). This is not casually waiting around with quiet contemplation. This is primarily not a call to quietly meditate (though there is nothing wrong with meditation). It is a statement of confidence that may be paraphrased, “Watch this!” The point is, wait, watch, and witness what God has in store for those who trust him. God is the God who delivers his people in times of trouble, even times of war. So, it is important for the church to declare their trust in God since he has placed his presence within her (1 Cor 3:16). Through the work of Jesus and the Holy Spirit the church should express even more confidence than ancient Israel. Indeed, through the work of Jesus and the indwelling Holy Spirit, God’s people shout the same words as in Ps 46: “Immanuel” – “God is with us!”
Thursday, April 3, 2008
Psalm 62
Do you need some stability in your life? Do you often feel like you are swaying back and forth because of all the different forces in life? If you answered, “yes,” then you have something in common with David as he wrote Ps 62. Psalm 62 is a psalm of confidence. David expresses his need to turn to God for stability in his life. God alone is truly stable. Augustine, in the 3rd century, spoke of the restlessness of the human soul until it finds rest in God: "You stir man to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you" (Confessions, 1.1).
David begins the psalm with a declaration of trust (v. 1). He gains a sense of inner stillness that comes with yielding all fears, anxieties, and insecurities to God in an act of confidence. This confidence in God alone allows David to use words such as, “rock,” “fortress,” and “refuge,” to describe God as well as the stability gained by trusting in him. Apart from God David sees himself as a “leaning wall” and a “tottering fence” (v. 3). The original context of the psalm is unknown but the words suggest David is assaulted by wicked people who he encounters day after day (vv. 4, 9). But people are not the sole source of his instability. Perhaps his troubles are also the result of placing too much trust in his wealth (v. 10). The exact cause of David’s restlessness is a mystery. Nonetheless, his secure foundation is God alone (vv. 5-7). David’s personal experience of having God as his refuge moves him to encourage his faith community to do the same (v. 8). He uses his personal faith to stimulate faith in others. Individual faith and communal faith go hand in hand.
David ends Ps 62 by teaching that God’s power and love go hand in hand (vv. 11-12). The combination of God’s power with his love is truly wonderful. As Stewart Perowne wrote, “This is the only true representation of God. Power without love is brutality, and love without power is weakness. Power is the strong foundation of love, and love is the beauty and the crown of power.”
The world tempts us to make it the source of stability in our lives. From people to money, the world asks us to place our confidence where it does not belong. The world and all that it offers is unstable. It is shaky ground at best. Psalm 62 calls us to make God the bedrock of our lives. He is our rock, fortress, and refuge. Only when we seek the stability God brings will we experience his calm, his peace. This stillness is like the peace of God which passes all understanding that will keep your hearts and minds in Christ Jesus (Phil 4:7).
David begins the psalm with a declaration of trust (v. 1). He gains a sense of inner stillness that comes with yielding all fears, anxieties, and insecurities to God in an act of confidence. This confidence in God alone allows David to use words such as, “rock,” “fortress,” and “refuge,” to describe God as well as the stability gained by trusting in him. Apart from God David sees himself as a “leaning wall” and a “tottering fence” (v. 3). The original context of the psalm is unknown but the words suggest David is assaulted by wicked people who he encounters day after day (vv. 4, 9). But people are not the sole source of his instability. Perhaps his troubles are also the result of placing too much trust in his wealth (v. 10). The exact cause of David’s restlessness is a mystery. Nonetheless, his secure foundation is God alone (vv. 5-7). David’s personal experience of having God as his refuge moves him to encourage his faith community to do the same (v. 8). He uses his personal faith to stimulate faith in others. Individual faith and communal faith go hand in hand.
David ends Ps 62 by teaching that God’s power and love go hand in hand (vv. 11-12). The combination of God’s power with his love is truly wonderful. As Stewart Perowne wrote, “This is the only true representation of God. Power without love is brutality, and love without power is weakness. Power is the strong foundation of love, and love is the beauty and the crown of power.”
The world tempts us to make it the source of stability in our lives. From people to money, the world asks us to place our confidence where it does not belong. The world and all that it offers is unstable. It is shaky ground at best. Psalm 62 calls us to make God the bedrock of our lives. He is our rock, fortress, and refuge. Only when we seek the stability God brings will we experience his calm, his peace. This stillness is like the peace of God which passes all understanding that will keep your hearts and minds in Christ Jesus (Phil 4:7).
Thursday, March 27, 2008
Psalm 29
People have a tendency to view storms rather negatively. They often inconvenience us and can cause tremendous damage. We should respect storms and take the necessary precautions to protect ourselves as well as those we love. But the psalms always view storms positively as they are testimonies to the power of God. The psalmists always give praise and glory to God for demonstrating his power through nature, especially storms.
Psalm 29 takes us on a journey through a storm. David describes a violent storm with its wind, rain, thunder, and lightning (vv. 5-10). Psalm 29 honors God for his power as demonstrated in a storm and exalts him as King over his creation (vv. 1-2, 10). The storm is not seen as an inconvenience to life but rather as a witness to the power of the author of life. God’s covenant name, Yahweh, is repeated 18 times throughout Ps 29. The point is that even in the midst of the storm it is God who receives the author’s attention, not the storm. God is Lord over the storm.
Psalm 29 begins and ends with a declaration of praise to God for his strength (vv. 1, 11). This is a literary device used often in psalms to remind the reader of the main point of the psalm. The main point is made at both the beginning and the end of the psalm: God’s strength is revealed in the storm (vv. 1, 11). Both the beginning and end of the storm are seen as times to reflect on the power of God.
Perhaps the storm is meant to remind us that God is in control, not us. As God’s people we exalt him as our King and praise him for his power and provision (vv. 10-11). But we often become arrogant by thinking that we have sufficient power to provide for ourselves. Perhaps the storm is meant to remind us that God alone is our Provider. The Lord gives strength to his people; the Lord blesses his people with peace (v. 11). To further the point that storms were viewed positively in biblical times, Ps 29 was often read at the end of the dry season as the rainy season began. Storms were a welcomed relief and foreshadowed God’s care for another season. How do you view the storm? Is it an inconvenience or are you reminded of the power of God?
Psalm 29 takes us on a journey through a storm. David describes a violent storm with its wind, rain, thunder, and lightning (vv. 5-10). Psalm 29 honors God for his power as demonstrated in a storm and exalts him as King over his creation (vv. 1-2, 10). The storm is not seen as an inconvenience to life but rather as a witness to the power of the author of life. God’s covenant name, Yahweh, is repeated 18 times throughout Ps 29. The point is that even in the midst of the storm it is God who receives the author’s attention, not the storm. God is Lord over the storm.
Psalm 29 begins and ends with a declaration of praise to God for his strength (vv. 1, 11). This is a literary device used often in psalms to remind the reader of the main point of the psalm. The main point is made at both the beginning and the end of the psalm: God’s strength is revealed in the storm (vv. 1, 11). Both the beginning and end of the storm are seen as times to reflect on the power of God.
Perhaps the storm is meant to remind us that God is in control, not us. As God’s people we exalt him as our King and praise him for his power and provision (vv. 10-11). But we often become arrogant by thinking that we have sufficient power to provide for ourselves. Perhaps the storm is meant to remind us that God alone is our Provider. The Lord gives strength to his people; the Lord blesses his people with peace (v. 11). To further the point that storms were viewed positively in biblical times, Ps 29 was often read at the end of the dry season as the rainy season began. Storms were a welcomed relief and foreshadowed God’s care for another season. How do you view the storm? Is it an inconvenience or are you reminded of the power of God?
Monday, March 17, 2008
Psalm 27
The Psalms frequently refer to the “sanctuary” as the place where the presence of God was most often felt for Israel. Of course, God’s presence was not limited to the sanctuary but it was certainly the place where God’s people encountered him and entered into his presence. The sanctuary was where God dwelt among his people. It was the holy place where the holy God dwelt among an unholy people. Speaking of either the tabernacle or the temple the psalmists express the joy, contentment, humility, and comfort of being in the presence of God. Throughout the Bible God’s people assembled at the sanctuary to praise him, declare their trust in him, and encourage one another.
Psalms 26-29 are often called the Sanctuary Psalms. Each declares an aspect of encountering God in the sanctuary (26:8; 27:4-5; 28:2, 29:9). Each centers on entering into the presence of God. Specifically, Ps 27 deals with bringing discomfort into the presence of God for the purpose of transforming it into comfort. In Ps 27 David is apparently being pursued by enemies and is discouraged. In fact, Jerusalem may be surrounded by an enemy army and about to be besieged (v. 3). So David brings his desperate situation into the presence of God and lays it before his throne. It is astonishing that in the midst of trial the “one thing” that David seeks is to bring the matter before God (v. 4). This allows David a proper perspective on his suffering: the troubles of the world are put into perspective when we lay them before God. When we bring our troubles into the “sanctuary” we realize that God is bigger and more powerful than those things that make us suffer.
In spite of such a dismal situation, Ps 27 ends with a beautiful statement of confidence: “I am still confident of this: I will see the goodness of the Lord in the land of the living. Wait for the Lord; be strong and take heart and wait for the Lord” (vv. 13-14). This is not casual waiting for something to happen. It is not waiting with wishful thinking; it is waiting with earnest expectation. It is the confidence that waits for God to act on our behalf. This is a statement of trust that God will in fact deliver.
The NT teaches that God’s presence is no longer located in the temple sanctuary. Instead, God takes up residence in the lives of his people, the church (1 Cor 3:16; 6:19). We are now God’s temple. However, we do come together as a community of faith to praise God, declare our trust in him, and encourage one another in our corporate worship experiences each week. Regardless of the building where we meet, when we assemble, we enter the presence of God in a unique way. God is among us as we assemble together. The assembly is the place where we lay the struggles of life before the throne of God. It is easy to see why the Hebrews writer encouraged his audience to not give up meeting together in the face of suffering and persecution (Heb 10:24).
Psalms 26-29 are often called the Sanctuary Psalms. Each declares an aspect of encountering God in the sanctuary (26:8; 27:4-5; 28:2, 29:9). Each centers on entering into the presence of God. Specifically, Ps 27 deals with bringing discomfort into the presence of God for the purpose of transforming it into comfort. In Ps 27 David is apparently being pursued by enemies and is discouraged. In fact, Jerusalem may be surrounded by an enemy army and about to be besieged (v. 3). So David brings his desperate situation into the presence of God and lays it before his throne. It is astonishing that in the midst of trial the “one thing” that David seeks is to bring the matter before God (v. 4). This allows David a proper perspective on his suffering: the troubles of the world are put into perspective when we lay them before God. When we bring our troubles into the “sanctuary” we realize that God is bigger and more powerful than those things that make us suffer.
In spite of such a dismal situation, Ps 27 ends with a beautiful statement of confidence: “I am still confident of this: I will see the goodness of the Lord in the land of the living. Wait for the Lord; be strong and take heart and wait for the Lord” (vv. 13-14). This is not casual waiting for something to happen. It is not waiting with wishful thinking; it is waiting with earnest expectation. It is the confidence that waits for God to act on our behalf. This is a statement of trust that God will in fact deliver.
The NT teaches that God’s presence is no longer located in the temple sanctuary. Instead, God takes up residence in the lives of his people, the church (1 Cor 3:16; 6:19). We are now God’s temple. However, we do come together as a community of faith to praise God, declare our trust in him, and encourage one another in our corporate worship experiences each week. Regardless of the building where we meet, when we assemble, we enter the presence of God in a unique way. God is among us as we assemble together. The assembly is the place where we lay the struggles of life before the throne of God. It is easy to see why the Hebrews writer encouraged his audience to not give up meeting together in the face of suffering and persecution (Heb 10:24).
Monday, March 10, 2008
Psalm 26
Perhaps no one else in the OT understood worship better than David. Many of his psalms deal with the role of worship in the community life of God’s people. The language of worship in the psalms often mentions the “sanctuary,” “holy place,” “house,” “temple,” “tabernacle,” etc. These are all references to OT places of worship. This language is used metaphorically throughout the book of Psalms to express various facets of worship. In the OT the presence of God dwelled (but was not limited to) in his house. Worship takes place wherever the presence of God dwells.
Psalm 26 is the first psalm in a four-psalm series often referred to as the “Sanctuary Psalms.” Each of these psalms expresses some facet of worship as it takes place in the presence of God. David’s main point in Ps 26 is that worship has ethical implications. Worship is meant to impact our lives by bringing us into the presence of God so that we may learn to reflect the character of God. That is, worship is meant to teach us, as Christians, how to be Christ-like. Worship should continually shape and transform us into the image of Christ. Sunday is not the only day for worship. Our worship on Sunday should extend into the other six days of the week. Worship is not primarily an intellectual exercise, it is a lifestyle.
David speaks of this ethical dimension of worship in Ps 26. He begins by asking God to examine his own life to see if in fact his worship is impacting his life (vv. 2-8). David upholds his innocence. Although not perfect he sees the overall character of his life as a reflection of God’s character. Worship helps develop this Godly character. He specifically mentions his “love” for worship (v. 8). David does not see worship as a chore nor as something to be checked off each week. Worship is his consuming passion. He loves to enter the presence of God and kneel before his glory. We too must learn to love worship.
David concludes the psalm by mentioning the corporate element involved in worship (v. 12). This reference to the “assembly” is a reference to the gathering of the people of God for worship. Worship is where we publicly proclaim the goodness and faithfulness of God. God’s character is not something that is to be kept secret, it is to be announced. It is one thing to privately acknowledge the goodness of God; it is another to declare it publicly. This public declaration serves to both ignite and invite. It ignites the flames of faith that reside in the people of God and it invites the lost to come into the redeeming presence of God.
How do you view worship? Read Pss 26-29 and look for the various facets of worship. Worship is a dynamic experience that cannot be limited to one day a week.
Psalm 26 is the first psalm in a four-psalm series often referred to as the “Sanctuary Psalms.” Each of these psalms expresses some facet of worship as it takes place in the presence of God. David’s main point in Ps 26 is that worship has ethical implications. Worship is meant to impact our lives by bringing us into the presence of God so that we may learn to reflect the character of God. That is, worship is meant to teach us, as Christians, how to be Christ-like. Worship should continually shape and transform us into the image of Christ. Sunday is not the only day for worship. Our worship on Sunday should extend into the other six days of the week. Worship is not primarily an intellectual exercise, it is a lifestyle.
David speaks of this ethical dimension of worship in Ps 26. He begins by asking God to examine his own life to see if in fact his worship is impacting his life (vv. 2-8). David upholds his innocence. Although not perfect he sees the overall character of his life as a reflection of God’s character. Worship helps develop this Godly character. He specifically mentions his “love” for worship (v. 8). David does not see worship as a chore nor as something to be checked off each week. Worship is his consuming passion. He loves to enter the presence of God and kneel before his glory. We too must learn to love worship.
David concludes the psalm by mentioning the corporate element involved in worship (v. 12). This reference to the “assembly” is a reference to the gathering of the people of God for worship. Worship is where we publicly proclaim the goodness and faithfulness of God. God’s character is not something that is to be kept secret, it is to be announced. It is one thing to privately acknowledge the goodness of God; it is another to declare it publicly. This public declaration serves to both ignite and invite. It ignites the flames of faith that reside in the people of God and it invites the lost to come into the redeeming presence of God.
How do you view worship? Read Pss 26-29 and look for the various facets of worship. Worship is a dynamic experience that cannot be limited to one day a week.
Friday, March 7, 2008
Psalm 23
Psalm 23 is perhaps the most well known psalm. It is the classic description of God’s protection and provision of his people. Psalm 23 reminds the believer of God’s daily care for his people. The caring nature of God is not an isolated incident but rather an ongoing, ever-present phenomenon.
The main idea behind Ps 23 is God’s mighty acts of deliverance done on behalf of his people. It exalts God as the Deliverer of his people. The 23rd Psalm focuses on God as the One who comes to the rescue of those in need. Interestingly, Ps 23 recalls the story of the exodus. It praises God for delivering the nation of Israel from the bondage of the Egyptians as a shepherd delivers sheep from danger.
The exodus imagery in Ps 23 is highlighted elsewhere in Scripture. For example, Ps 23 describes God as the shepherd of his people (23:1). Likewise, in Ps 77:20, which is a psalm that recalls the exodus event, reads: “You led your people like a flock by the hand of Moses and Aaron.” Second, Ps 23 describes the contentment of God’s people as they allow their shepherd-God to provide for them (23:1). Similarly, in Deut 2:7, a passage that recalls the wilderness wanderings after the exodus, reads: “… These forty years the Lord your God has been with you, and you have not lacked anything.” Third, Ps 23 expresses a lack of fear in the midst of trials and anguish (23:4). Along the same lines, upon entering the promise land, Moses repeatedly commanded the Israelites, “Do not be afraid” (Deut 20:1; 31:8). Fourth, Ps 23 describes God as the gracious host who prepares a table for his people (23:5). Likewise, in Ps 78:19 (another psalm that recalls the exodus-wilderness narrative) the writer expresses a rather naïve question asked by the Israelites during the wilderness event: “Can God spread a table in the desert?” The obvious answer is “yes!” given the rest of the story when God supplied manna, quail, and water in the wilderness. Fifth, Ps 23:6 speaks of the “goodness and mercy” that accompany God’s people as he leads them. Remember that God delivered Israel from Egypt and then invited them into covenant with him (Exod 24). And so, “goodness and mercy” (sometimes translated, “loving-kindness,” “compassion,” “graciousness”) are repeatedly used to refer to the covenant benefits received by God’s people as a result of being in a covenant with him (Exod 34:6; Deut 7:9). “Goodness and mercy” is covenant language. Finally, the believer “dwells in the house of the Lord” (23:6). This reference may recall Moses’ song immediately following the exodus where he praised God for his future dwelling with his people in the promised land (Exod 15:17).
Psalm 23 not only describes the daily provision of God for his people but also his mighty acts of deliverance on behalf of his people. The OT story of God’s deliverance is the exodus-wilderness event. In the case of the Christian the NT story of deliverance is the cross-resurrection event. Like a shepherd caring for his flock, God still provides and protects! God still leads his people by his mighty hand! God is still in the business of delivering his people!
The main idea behind Ps 23 is God’s mighty acts of deliverance done on behalf of his people. It exalts God as the Deliverer of his people. The 23rd Psalm focuses on God as the One who comes to the rescue of those in need. Interestingly, Ps 23 recalls the story of the exodus. It praises God for delivering the nation of Israel from the bondage of the Egyptians as a shepherd delivers sheep from danger.
The exodus imagery in Ps 23 is highlighted elsewhere in Scripture. For example, Ps 23 describes God as the shepherd of his people (23:1). Likewise, in Ps 77:20, which is a psalm that recalls the exodus event, reads: “You led your people like a flock by the hand of Moses and Aaron.” Second, Ps 23 describes the contentment of God’s people as they allow their shepherd-God to provide for them (23:1). Similarly, in Deut 2:7, a passage that recalls the wilderness wanderings after the exodus, reads: “… These forty years the Lord your God has been with you, and you have not lacked anything.” Third, Ps 23 expresses a lack of fear in the midst of trials and anguish (23:4). Along the same lines, upon entering the promise land, Moses repeatedly commanded the Israelites, “Do not be afraid” (Deut 20:1; 31:8). Fourth, Ps 23 describes God as the gracious host who prepares a table for his people (23:5). Likewise, in Ps 78:19 (another psalm that recalls the exodus-wilderness narrative) the writer expresses a rather naïve question asked by the Israelites during the wilderness event: “Can God spread a table in the desert?” The obvious answer is “yes!” given the rest of the story when God supplied manna, quail, and water in the wilderness. Fifth, Ps 23:6 speaks of the “goodness and mercy” that accompany God’s people as he leads them. Remember that God delivered Israel from Egypt and then invited them into covenant with him (Exod 24). And so, “goodness and mercy” (sometimes translated, “loving-kindness,” “compassion,” “graciousness”) are repeatedly used to refer to the covenant benefits received by God’s people as a result of being in a covenant with him (Exod 34:6; Deut 7:9). “Goodness and mercy” is covenant language. Finally, the believer “dwells in the house of the Lord” (23:6). This reference may recall Moses’ song immediately following the exodus where he praised God for his future dwelling with his people in the promised land (Exod 15:17).
Psalm 23 not only describes the daily provision of God for his people but also his mighty acts of deliverance on behalf of his people. The OT story of God’s deliverance is the exodus-wilderness event. In the case of the Christian the NT story of deliverance is the cross-resurrection event. Like a shepherd caring for his flock, God still provides and protects! God still leads his people by his mighty hand! God is still in the business of delivering his people!
Friday, February 29, 2008
Psalm 11
It is easy to become pessimistic concerning evil in the world. It often seems as though evil goes on and on without restraint. We experience evils such as terrorism, sniper shootings, drunk driving, corporate fraud, and other evils of society. It becomes tempting to throw in the towel on any hope for righteousness that endures. It becomes tempting to flee to a safer place. Evil seems to go on rampant and unrestrained.
This is how David felt when he wrote Ps 11. In the face of evil, his number one temptation, based on the advice of his “friends,” was to flee (11:1). He describes the seemingly rampant spread of evil which threatens the very foundations of life (11:2). David’s main complaint is not so much concerned with evil in general but rather specifically when the wicked aim their evil arrows at the righteous (11:3). It is this insult to innocence that causes David to pen Ps 11.
But in reality evil is not unrestrained. It may seem rampant and uncontrolled at the present but God is righteous and loves justice (11:7). God does not allow evil to go on without due punishment. Though David begins this psalm with an initial complaint, his complaint quickly turns to trust when he remembers that God is enthroned in heaven (11:4). In the original Hebrew this verse begins with a strong contrasting statement – “But.” That is to say that God is not ignorant of the schemes of the wicked. He sees them from above although we may wonder if he sees them at all. God is still in charge though we do not always see it. God sits in his “temple” (a reference to his heavenly dwelling) inspecting the actions of both the wicked and the righteous (11:4). The imagery behind the Hebrew words suggests that he squints his eyelids in order to get a closer inspection. God is not ignorant of the evil in our world; he is inspecting it so that he may judge it (11:6). David reminds us at the end of this psalm that God is righteous and just and will not tolerate evil. Evil will be judged in God’s time.
This psalm calls us to trust in God’s justice (11:7). He will punish evil and cast the wicked out of his sight. But the righteous will dwell in his presence (11:7). Psalm 11 is a psalm of trust that calls us to remember that God reigns above in spite of the evil below. Although we may not always see his will being done on earth as it is in heaven, we ask and we trust that it will be done soon (Matt 6:10). God inspects the actions of humanity and reacts accordingly. The wicked will suffer a similar fate as Sodom and Gomorrah (11:6) while the upright will rest in his glorious presence.
The next time you are tempted to become pessimistic about the evil in our world, memorize Ps 11:4-5. These two short verses were written to provide a proper perspective on how the righteous should view evil. Remember, God is not ignorant of the world’s evil. He rules, inspects, and judges it.
This is how David felt when he wrote Ps 11. In the face of evil, his number one temptation, based on the advice of his “friends,” was to flee (11:1). He describes the seemingly rampant spread of evil which threatens the very foundations of life (11:2). David’s main complaint is not so much concerned with evil in general but rather specifically when the wicked aim their evil arrows at the righteous (11:3). It is this insult to innocence that causes David to pen Ps 11.
But in reality evil is not unrestrained. It may seem rampant and uncontrolled at the present but God is righteous and loves justice (11:7). God does not allow evil to go on without due punishment. Though David begins this psalm with an initial complaint, his complaint quickly turns to trust when he remembers that God is enthroned in heaven (11:4). In the original Hebrew this verse begins with a strong contrasting statement – “But.” That is to say that God is not ignorant of the schemes of the wicked. He sees them from above although we may wonder if he sees them at all. God is still in charge though we do not always see it. God sits in his “temple” (a reference to his heavenly dwelling) inspecting the actions of both the wicked and the righteous (11:4). The imagery behind the Hebrew words suggests that he squints his eyelids in order to get a closer inspection. God is not ignorant of the evil in our world; he is inspecting it so that he may judge it (11:6). David reminds us at the end of this psalm that God is righteous and just and will not tolerate evil. Evil will be judged in God’s time.
This psalm calls us to trust in God’s justice (11:7). He will punish evil and cast the wicked out of his sight. But the righteous will dwell in his presence (11:7). Psalm 11 is a psalm of trust that calls us to remember that God reigns above in spite of the evil below. Although we may not always see his will being done on earth as it is in heaven, we ask and we trust that it will be done soon (Matt 6:10). God inspects the actions of humanity and reacts accordingly. The wicked will suffer a similar fate as Sodom and Gomorrah (11:6) while the upright will rest in his glorious presence.
The next time you are tempted to become pessimistic about the evil in our world, memorize Ps 11:4-5. These two short verses were written to provide a proper perspective on how the righteous should view evil. Remember, God is not ignorant of the world’s evil. He rules, inspects, and judges it.
Thursday, February 28, 2008
Psalm 1
Psalm 1 is the perfect introduction to the remainder of the book of Psalms (also called the Psalter). It is an expression of the difference between the “righteous” and the “wicked.” Psalm 1 offers a sharp contrast between those who seek God and those who ignore him. The remainder of the Psalter reiterates this contrast. Thus, Ps 1 functions like a preface by giving a reference point for the rest of the book. The main idea in Ps 1 is “instruction” (Hebrew – torah). It describes one who is open to the instruction of the Lord.
“Blessed” (1:1) describes the individual who is content to walk with God rather than with the wicked. He/she delights in the “instruction” (torah) of the Lord (1:2). Given their openness to be instructed by God, those who are righteous are then “fruitful” (1:3). The righteous are like trees planted by streams of water which have a place to be grounded, to take root, to be nourished, and to grow.
But the “wicked” are not so (1:4). The wicked have no such foundation. They arrogantly believe that they can sustain themselves. But they are like “chaff,” the waste product that is blown away by the wind after the fruitful wheat has been harvested. The righteous are fruitful but the wicked are fruitless. Not only is the contrast made between the fruitful righteous and the fruitless wicked, but also between the contentment of the righteous and the misery of the wicked. The wicked are not “blessed.” Because they reject the instruction of the Lord they exist in a constant state of discontent and frustration.
John Calvin described the righteous in Ps 1 as those who have a “teachable spirit.” In a very real sense a “teachable spirit” is what Ps 1 means by being “blessed” and “righteous” – open to God’s instruction and willing to grow toward the full measure of the stature of Christ.
May we all delight in the instruction of the Lord as we strive to become reflections of Jesus Christ. May we all have teachable spirits.
“Blessed” (1:1) describes the individual who is content to walk with God rather than with the wicked. He/she delights in the “instruction” (torah) of the Lord (1:2). Given their openness to be instructed by God, those who are righteous are then “fruitful” (1:3). The righteous are like trees planted by streams of water which have a place to be grounded, to take root, to be nourished, and to grow.
But the “wicked” are not so (1:4). The wicked have no such foundation. They arrogantly believe that they can sustain themselves. But they are like “chaff,” the waste product that is blown away by the wind after the fruitful wheat has been harvested. The righteous are fruitful but the wicked are fruitless. Not only is the contrast made between the fruitful righteous and the fruitless wicked, but also between the contentment of the righteous and the misery of the wicked. The wicked are not “blessed.” Because they reject the instruction of the Lord they exist in a constant state of discontent and frustration.
John Calvin described the righteous in Ps 1 as those who have a “teachable spirit.” In a very real sense a “teachable spirit” is what Ps 1 means by being “blessed” and “righteous” – open to God’s instruction and willing to grow toward the full measure of the stature of Christ.
May we all delight in the instruction of the Lord as we strive to become reflections of Jesus Christ. May we all have teachable spirits.
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