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?
Thursday, March 27, 2008
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!
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