Read Psalm
49-51 & Acts
27:1-25
To discover:
As you read note what the
psalmist trusts God can do.
To ponder:
Psalm 49 is a
psalm of wisdom. It begins calling all of whatever station in life to listen
(49v1-4). The psalmist says he should not fear when “evil days come” in which
deceivers who trust and boast in their wealth seek his harm (49v5-6). The
reason is that no-one can ransom another’s life, and so everyone must die
(49v7-1). And whereas the foolish who trust in themselves will perish, leaving
their wealth to others, “the upright will rule over them in the morning”
(49v10-14). The meaning of this is seen in what follows. The psalmist is
confident that whereas no man can redeem and so save another from dying (49v7),
God will redeem his life from the grave and take him to himself (49v15). It’s
an explicit Old Testament reference to the afterlife, in which believers will
reign over a new creation and over those who are excluded (Rev 2v26-27). And it
looks to the cross of Christ through which redemption from death is achieved. So
the wisdom of the psalm is not to be overawed (and one presumes envious) of the
wealthy. If they are “without understanding” they will die like the beasts
(49v20). It is therefore far better to be “upright” and so one who trusts in
God not himself (49v13-14). This perspective enables the Christian to be
generous with what he does have (Matt 6v19-24).
In Psalm 50 God summons both the earth
and the heavens to witness him confronting his people as their judge. It’s an
awesome picture of God, the Mighty One, coming from Zion
in resplendent glory, and surrounded by fire and storm as on Sinai (50v1-4). He
then gathers his “consecrated ones” – ie. those set-apart for him. This refers
to all Israel
who were made his through the covenant that was ratified with a sacrifice at
Sinai (50v5, see Ex 24v3-8). And we are reminded that what he is about to say
is “righteous.” 50v6 may mean that the heavens reveal God’s righteousness because
he uses them to give light and mark seasons to the benefit of humanity (see Gen
1v14-18).
At this point testifies against his
people, stressing he is there God (50v7). He declares that he doesn’t need
their many sacrifices as he owns and knows ever creature, and doesn’t need to
eat (50v8-13). This clarifies that sacrifices were not necessary in themselves,
but only to highlight the need for atonement and draw out heartfelt faith. And
so, having rebuked rote offerings, God stresses that what he wants is genuine
thanks, obedience when vows are made, and faith that calls on him in times of
trouble. Indeed, he promises that he will deliver his people in response to
such prayers and they will honour him (50v14-15). God then rebukes the wicked
as unfit to recite the laws of his covenant as they hate his instruction, joining
in with sin, and slandering even their family members (50v16-20). God notes
that he has so far kept silent but promises that he will one day rebuke them.
In gracious patience, he therefore warns those who forget him to consider his
words so that they are not torn to pieces, and urges them to honour him with
thank-offerings so that he may show them salvation (50v21-23) – presumably by
rescuing them from their impending punishment (50v22). For us, the psalm offers
a stark warning to those who are religious rather than repentant, storing up
wrath for the day of judgement (Rom 2v5).
The sort of repentance needed is
exemplified by Psalm 51. It is David’s famous confession after his sin with
Bathsheba (see title). He begins, calling on God’s character, pleading with him
to show mercy. In asking for him to “blot out” and “wash away” his
transgression, his desire is that God would no longer see it as this would
warrant his judgement (51v1-2). He acknowledges his constant awareness of his
sin, and that this is sin against God and seen by God, so proving that God is
right to judge. When we consider our sin, how could we ever question this
truth? Indeed, David sees in himself a sinful disposition stemming from
conception (51v3-5). This is what’s termed original sin – the inclination all
humanity are born with as punishment for Adam’s disobedience (see Eph 2v1-3).
What is striking, is that in this
context David realises his need of what would only be fully experienced through
Christ. First, anticipating God’s later promise of the law being written on the
heart (Jer 31v33), David knows God’s desire is for truth within (51v6), which
presumably includes obedience of it. He therefore prays not only for cleansing
so that in terms of the record of his sins he is seen as “white as snow,” he
also prays for a renewed heart that will continually and willingly obey
(51v7-1). He also therefore anticipates the fulfilment of God’s promise to one
day circumcise his people’s hearts so that they can obey him (Deut 30v1-6).
It’s a striking proof that the believing Israelite could experience something
of the new covenant work of the Holy Spirit (Rom 2v29, Heb 8v10). As king,
however, David had already been given a special dispensation of God’s Spirit.
So he also asked that he would not be rejected by God and therefore have the
Holy Spirit taken from him (51v11) – something that cannot happen for the true
Christian (Eph 1v13-14).
In all this, David’s prayer is
ultimately for joy in experiencing God save him from judgement (51v8, 12). And
in response, he commits to teaching transgressors so they turn back too (51v13-15).
Reflecting Psalm 50, he then affirms God doesn’t require sacrifices per se, but
will never despise a broken and humble heart (51v16-17). This is what
sacrifices should reflect. And so David ends praying that God would prosper Jerusalem
as a place of true worship (51v18-19). The psalm is a model for our repentance,
giving us confidence to ask for God’s mercy and renewal. It also affirms how receiving
these things should move us to evangelism as worship.
Thinking
further:
None
today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
Posts
0 comments:
Post a Comment