(212) July 31: Psalm 62-64 & Romans 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 62-64 & Romans 1

           

To discover:­

As you read consider how David’s longing for God is expressed.

To ponder:

Having so often prayed for deliverance, Psalm 62 expresses the difference trust in God makes. David declares that his soul finds “rest” in God because he is his rock and fortress (both denoting stability and safety). This “rest” must therefore be the peace of heart that comes from the knowledge that God protects him (62v5-6). So David tells of how he is like a wall or fence about to fall, and asks how long his two-faced enemies will assault him, intending to topple him from his “lofty place” – perhaps his throne (62v3-4). He then speaks to his soul, telling it to find rest in God who gives hope and salvation, and on whom David’s honour depends, presumably because his continuance as God’s king depends on this (62v5-7). There is pastoral wisdom here on preaching to ourselves the truths of who God is and all he has promised, so that when we face trial we would trust and find rest in him.

            So it is that David calls God’s people to trust and pour their hearts out to him, implying that they should voice the concerns of their hearts unreservedly. As if to counter the alternative, David then declares how transient the low and highborn are, and warns against trusting in extortion to save, taking pride in stolen goods, perhaps in assuming they are enough to give security; or settings one’s heart on riches (62v9-10). Instead, he uses the rhetorical language of 62v11-12 to affirm God’s strength and love, and the fact that he will reward all according to their deeds (see Rom 2v6). His point, possibly made to Israelite nobles or future kings (62v4, 9), is that they should not use their power to seek after unjust gain, but trust in God alone for their security - as Jesus did supremely. It’s a call for us all to prioritise seeking and obeying the Lord, knowing that our obedience doesn’t merit our salvation, but salvation will nevertheless be give only to those of a true and therefore obedient faith. Indeed, it is what makes that obedience worthwhile.

            Psalm 63 provides David’s reflections whilst in “the desert” (see title). So in that “dry and weary land” he expresses his longing for God like “thirst.” Here, the psalm is intimate, showing that David “seeks” and “longs” for God because he is specifically his God (63v1). And what David is seeking is the satisfaction of recalling God’s nature and singing his praise (63v2-5). These are like food and water to him, refreshing and strengthening him in his weariness. And so he remembers how he beheld God’s power and glory in the sanctuary of the tabernacle, and commits to praising him because of his love as long as he lives. David may have actually beheld a manifestation of God’s glory as occasionally occurred at the tabernacle and temple (Ex 40v34-361 Kgs 8v11). However, his language may just describe how he would grasp something of God’s nature when reflecting there. Whatever the case, we’re reminded that the medicine for spiritual dryness and hunger is to meditate on God’s nature as revealed in scripture and respond by praising him for it. This really is critical if we are not to despair or buckle in facing the enemies of sin, death and the devil. David is so caught up with his God that he even thinks on him through the night, singing in the knowledge that God is at that very time caring for him like the bird sheltering her chick (63v6-8). It is this sense of need that causes David to “cling” to God by constantly reminding himself in these ways that God is for him. He is therefore confident his enemies will die and so have their lying silenced, whilst he and all who “swear by God’s name” will praise him with joy (63v9-11). These oaths may have been of allegiance to God or to David as king.

            Psalm 64 is again a prayer for help, specifically for protection from those conspiring against David (64v1, “complaint” here means simply “troubles”). Their words are described as weapons, and they are said to encourage one-another and boast in their evil, declaring how they will not be found out (64v3-6). But David describes how God will shoot them with the very same weapons, by turning their tongues on them, causing their plans to eventually bring them ruin and mocking from others (64v7-8). As in previous psalms, because this deliverance is of David as king, it will be known. And so he can declare “all mankind will fear” God and proclaim and ponder what he has done. This is probably a reference to the nearby nations who look on, or perhaps the future when David expects his descendents to reign over the earth in fulfilment of God’s promises to Abraham. His call to the “righteous” to take refuge in God and praise him (64v10) is therefore a call to those from the world, to learn from what God has done for David. So this is another mission psalm, ultimately fulfilled in Christ’s resurrection and the judgement of his opponents. Having seen something of these things, we rightly fear God and take refuge in him.

Thinking further:

None today.

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(211) July 30: Psalm 59-61 & Acts 28:16-31

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 59-61 & Acts 28:16-31

           

To discover:­

As you read note why David expresses the confidence he does.

To ponder:

Psalm 59 is another call for deliverance from bloodthirsty men who conspire against David, despite his innocence (59v1-4, see title and 1 Sam 19v11). Again, David calls God to rouse himself, and looks more broadly to him exercising justice against the nations (59v5). At this point the psalm seems to move from the specific to the general. David describes his oppressors as in other psalms (59v6-7, 14-15), but speaks of God not only laughing at them, but the nations – no doubt because of how ridiculous it is to stand against his anointed (59v8). So David watches for God as his strength and fortress, confident he will go before David so that David can gloat over his slanderers. Once more, what seems like spiteful language may simply be intended to reflect the futility of opposing God’s king, as the LORD is Israel’s “shield” and so protection (59v9-11). Interestingly however, David wants God to only gradually reduce his enemies before bringing about their death. This is so that his people will not miss what God is doing, and his rule would be known throughout the earth (59v11-13). We have seen this sentiment throughout. Even in his distress, David prays God would answer him only in the way that would bring him most glory – just as Jesus did in Gethsemane. It’s a challenge to mould our concerns on God’s priorities.

            The psalm ends declaring that whereas in “the evening” David’s enemies “snarl” and then howl when not satisfied with food – ie. David’s downfall, David knows that he will “sing” in “the morning,” having survived the night, praising God as his refuge, strength and fortress.

            For the background to Psalm 60 see 2 Samuel 8 (and title). David begins with God’s anger against Israel, which has brought desperate times of defeat (60v1-3, 10) not mentioned in the historical narrative. Yet David can also say that God had now raised a “banner” of battle for “those who fear” him. In other words, he is fighting for the upright (60v4). For this reason David prays that God would deliver them as those he “loves.” He then records a message from God that came from the sanctuary, probably via a prophet or High Priest (60v6). God declared how in triumph he would distribute the land to the east of the Jordan, and how the other tribes are his possession, armour and means of rule. By contrast, the enemy nations are also his, but described in more servile ways (60v6-8). The mention of the land east of the Jordan suggests this message may have come in the days of Joshua, promising that Israel would take the land. It affirms that God owns everything and so is able to do with it as he pleases. And it is on this basis that four hundred years later David states that God will bring him to Edom (the sign of victory for Israel, Num 24v18), praying for God’s help because that of man is worthless, and confident that with God Israel will be victorious. The psalm is an example of how to pray according to God’s word. We are not promised specific lands, but God has promised that the church will fill and then one day inherit the earth. With this in mind, we can pray that Christ would bring many under his rule through the gospel.

            Psalm 61 could be read as David praying for himself, framing a prayer for future kings, or as a prayer for the king God promised who would reign forever (2 Sam 7v10-14). 61v2 pictures David away from Jerusalem and so from the dwelling place of God in the tabernacle. This means “the rock” that is “higher” is most likely the hill on which Jerusalem is built, portraying it as a place of refuge above the conflicts and concerns David is suffering. So David is praying that God would bring him home to his special place of safety. For us this might be a prayer to find safety amongst the church or in the ultimate sense in glory.

            David’s heart is “faint” – perhaps with depression or exhaustion, but more likely with fear and longing for God (see 61v4). So he prays on the basis of God having been his refuge and protecting tower against enemies. But he also prays on the basis of God’s purposes for him: God has heard David’s vows – perhaps to rule righteously; and he has given David the people as his personal inheritance to look after (again, 2 Sam 7v10-14). So David asks for long life and an everlasting reign in God’s presence, protected by God’s love and faithfulness. And he commits to ever praising God and fulfilling his vows – again, perhaps regarding his rule (61v6-8). Jesus could be sure of God’s deliverance because of God’s purposes for him, and in him we can too – as God has destined us to rule the new creation as his people.

Thinking further:

None today.

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(210) July 29: Psalm 56-58 & Acts 28:1-15

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 56-58 & Acts 28:1-15

           

To discover:­

As you read note the grounds on which David seeks salvation and justice.

To ponder:

The context to the psalm is 1 Samuel 21v10-15 (see title). In it David displays the trust in God he commends. He therefore prays for mercy in the light of his many enemies’ constant attacks. Their “pride” may refer to their presumption in seeking to capture God’s anointed (56v1-2). These men twist what David has said, no doubt to justify their attacks, plotting and conspiring against him (56v5-6). Yet David contrasts God with mortal men, affirming that trust in the former means he need not fear the latter (56v3-4, 10-11). The note about praising God’s word may refer to God’s promises being the ground of David’s trust.

            And so David calls on God to bring down the nations in his anger – referring to God’s wider justice on all who oppose his king. Indeed, he asks God to record his tears, perhaps as a testimony against his enemies, or just so that God doesn’t forget him. Whatever the case, David is confident his enemies will turn back as God is “for” him; and he will therefore “walk before God in the light of life,” ie. live in uprightness for him (56v13, see Gen 5v22). So David will fulfil vows, which were probably vows of what he would do if God delivered him – perhaps in presenting the thank-offerings (56v12). This is another psalm that encourages us that our trials will not be forgotten by God; and that according to his word in the gospel, he will keep us and bring us to glory, whilst destroying those who might stand against us.

            Similar themes are brought out by Palm 57 (for context, see title and 1 Sam 24v1-4). The language of refuge under God’s wings is now familiar (57v1). But David cries out on the basis of God’s “purpose” – probably that of having David as his king, and Israel prosper under him. He states that God sends his “love” and “faithfulness” from heaven like guardians to rebuke those pursuing him. The sense may be that as God’s care of David is proved in his protection, Saul is by consequence rebuked for seeking his life. Certainly, titling God “Most High” affirms his authority over Saul as king. It was God’s purpose for Christ that ensured his resurrection, and this then rebuked those who had killed him (Acts 2v32-37).

            As before, David describes his enemies like animals with tongues and teeth like weapons. Again, he desires that God is honoured throughout the earth in his salvation (57v4-5, 11) – as he is now we read of it in scripture. And so, stating his heart is steadfast, David calls his soul to life to sing in awakening the dawn (a hint at a better day coming) and praising God’s lofty love and faithfulness so that the nations can hear. It is this same love and faithfulness to God’s promises that is seen in our salvation, and for which he is to be praised to the nations.

            Psalm 58 is about justice. Rhetorically, David highlights the injustice with which rulers rule the earth, and how the wicked go astray from birth like the snake that doesn’t listen to its charmer, and who speak lies like venom (58v1-5). It’s a striking image of humanity’s inherent inclination to wander from God’s ways, which itself stems from the first temptation by the snake of Satan (see also Jn 8v44). David’s prayer that God “break” the “teeth” of such people is for them to be disarmed (58v6). With great vividness, he also prays for them to disappear forever like water, have their plans blunted as arrows, and for them die in their own slime like slugs, and lose the opportunities of life like a stillborn child (58v7-8)! The meaning of 58v9 is very unclear, but may stress confidence that God will act quickly. The psalm then concludes with the justice of God punishing the wicked, and so avenging the righteous. And we are told this will not only bring the righteous joy, but is in fact a reward for their righteousness (58v10-11). The psalm therefore affirms the importance of final justice. And for those greatly oppressed, there is a real joy in this simply because it is right and therefore brings a moral satisfaction to the universe and peace to those previously weighed down by the sense of injustice they have suffered. In fact, it is something for which God will be forever praised (Rev 19v1-3).

Thinking further:

None today.

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(209) July 28: Psalm 52-55 & Acts 27:26-44

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 52-55 & Acts 27:26-44

           

To discover:­

As you read note how the perspective of final judgement should impact life now.

To ponder:

“Edom” is a word play on Adam. The Old Testament concern with the destruction of Edomites (Num 24v18) therefore alludes to God’s judgement of all fallen humanity. This may be why the title of Psalm 52 notes it is in response to “Doeg the Edomite” betraying David. It means the psalm refers to all who do evil.

            It begins asking why the man boasts of his evil when he is actually in disgrace before God. As so often, his evil is seen in his plotting and deceiving (52v1-4). Yet David is confident God will snatch him away from life and bring him to “everlasting ruin” – a hint of hell (52v5). In saying the “righteous” will laugh then (52v6), David is not trivialising the seriousness of judgement, but noting how ridiculous wicked living is when one considers this (see Ps 2v4). The one who trusted his wealth and benefited from destroying others will be forever destroyed, whereas the righteous will forever flourish in God’s presence, trusting in his love (52v6-8). So David declares that he will praise God before his “saints” forever, and hope in his goodness (52v9). When faced by evil, the psalm brings a dose of realism as to the ultimate fate of the wicked and righteous, drawing us therefore to keep trusting and hoping in God.

            Psalm 53 is almost identical to Psalm 14 (see notes there), but for verse 5. As with a song one might compose today, it seems David has reworked a previous psalm for a new context. 53v5 suggests God’s people needn’t have feared the evildoers, as God enabled them to be victorious and so put them to shame. The psalm therefore looks to the day when believers will somehow execute justice on their oppressors at the final judgement (1 Cor 6v2, Rev 2v26-27), affirming that in the light of it, we need not fear man (Matt 10v28).

            Such deliverance is the theme of Psalm 54. David prays for God’s salvation and vindication that God is for him, in the face of ruthless men who, like the fool in Psalm 53v1, have no regard for God (54v1-3). Affirming God is his help, David prays that evil will come on those who slander him and destroy them. And in confidence he then promises to sacrifice a freewill offering and praise God for his goodness in delivering him from all his troubles and foes (54v4-7). Once more we must remember such prayers for judgement reflect a right provocation at the treatment of God’s anointed king, and are therefore right in their concern for justice. What the New Testament adds is a reminder to also pray for repentance in such folk that might instead lead to blessing (Lk 6v28).

            Psalm 55 is another prayer in the face of enemies, who insult David, hurt him, and cause the psychological trauma of him being distraught in contemplating the terror that may await him (55v1-5). He is particularly distressed that one of these enemies was his closest friend with whom he went to worship at the temple (55v13-14, 22). It’s an astonishing pattern fulfilled by Christ’s betrayal by Judas and then fear of what was to come when in Gethsemane.

            David acknowledges that if he had wings like a dove he would fly away to a place of safety from the storm (55v6-8). But rather than trying to do so, he prays, provoked at the impact the wicked are having on his city, Jerusalem. He pictures them as prowling day and night like preying animals, bringing violence, strife, hatred, abuse, threats and lies. So he asks God to confound their plans and cause their death, whilst stating how he is particularly moved to oppose what is happening because one of those involved was his friend (55v9-15). He then affirms that in terms of his future, he is confident of salvation. Reflecting the three times many Jews would pray (see Dan 6v10), he states how he cries out evening, morning and noon, and knows God hears his voice. So, just as has been God’s practice in the past, he will “ransom” David unharmed and afflict his enemies, who do not fear God (55v16-19). Yet, unable to forget his betrayal, David goes on to speak of how his friend “violated” his covenant – presumably the agreement of friendship itself, or some more formal alliance. Indeed, he spoke soothing words whilst war was in his heart (55v20-21). The psalm ends with David calling the congregation to cast their own cares on God, knowing he will never let them, if righteous, fall, but will bring death (the “pit of corruption”) to the wicked (56v22-23). In the light of that perspective, his conclusion that he chooses to trust in God moves us to also. Whatever we face in this life, on the last day we can be sure of justice for the wicked and life for the righteous.

Thinking further:

None today.

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(208) July 27: Psalm 49-51 & Acts 27:1-25

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

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.

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(207) July 26: Psalm 46-48 & Acts 26

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 46-48 & Acts 26

           

To discover:­

As you read note how each psalm affirms the security of our salvation.

To ponder:

Psalms 46-48 picture God as king of Israel, confirming the king of Psalm 45 as both divine and human. Psalm 46 begins declaring how God’s people will not fear even the unravelling of creation because God is ever-present as refuge and help. His presence is like a river gladdening Jerusalem, where God resides at the tabernacle (46v1-4). Contrasting the roaring waters of the chaotic world (46v3), the “river” signifies an Eden-like paradise (see Gen 2v10) of peace in which the water sustains life. As the New Jerusalem, the church can therefore be encouraged that because of God’s presence by his Spirit, nothing in all creation can separate them from God, and when he wraps up the world, he will establish them in just such an Eden-like paradise (Rom 8v37-39, Rev 21-22).

            It is God’s presence that is the key throughout. And it means that whatever the uproar and coming and going of nations, with a kingly word of command, God can “melt” the earth and so halt whatever occurs (consider Christ calming the storm, Mk 4v35-41). So people are called to witness how God disarms nations and ends wars (46v8-9). This may refer to events in Israel’s day behind which it was known God was at work. But it looks forward to judgement, when God will establish an enduring peace. In the light of both, the world is called to “be still” in order to know the LORD Almighty, the fortress of Israel, is God, and he will be exalted (ie. thought and spoken highly of) throughout the world. The stillness then is not some meditative peace, but the ceasing of turmoil in order to acknowledge God’s greatness and his impending judgement. The psalm therefore calls people to repent and give him their allegiance.

            Psalm 47 continues the theme that Israel’s God is king of the whole earth. It calls the nations to rejoice in how he subdued the Canaanite peoples and gave Israel the land as her inheritance (47v1-4). Alluding to 2 Samuel 6v14, 47v5-6 picture the ark being taken into Jerusalem after the defeat of the Canaanites. The idea is that God is establishing his throne in the city with all the joy and celebration the rule of a perfect king should warrant. From Jerusalem, he is then pictured reigning over all nations, with their “nobles” assembling as his people. The description of him as “God of Abraham” shows they share equal status with Abraham’s descendents and that this fulfils God’s promise to Abraham (Gen 12v3). Now God reigns throughout the world from the New Jerusalem of his church, and many who the world esteems give their allegiance to Christ and so join his people and exalt his name. This is a missionary psalm.

            Psalm 48 brings us to worship, affirming how God is worthy of praise in his city (Jerusalem) because of his greatness (48v1). No doubt looking ahead, the city is described as beautiful and “the joy of the whole earth” as the church has begun to be and will be in the new creation. But the focus is on God as its “Great King” and protecting fortress. This protection is proved (48v8) by the description of an event when an attacking alliance of kings fled in terror on seeing Jerusalem, before being destroyed (48v4-7). This may refer to 2 Kings 19v35-37, where the Assyrian army would have included those from many nations. In the light of God granting Jerusalem such security forever, the psalmist declares how God’s love is meditated on in the temple, his praise for his righteous acts fills the earth, and Jerusalem and Judah rejoice (48v9-11). And so the worshipper is told to examine Zion (the fortress at Jerusalem) and tell the next generation. It seems a call to pass on how secure the city is. But 47v14 reminds us this is only because God is forever there as the people’s guide.

            Once more, our security in Christ is the fulfilment. As we look on the church, we too must tell the next generation the basis for its security in the gospel. And we might ponder the gates of the New Jerusalem remaining open in the new creation, as all evil will have been defeated and so there will be no more threat (Rev 22v24-27). Our God will get us there, and he will keep us there.

Thinking further:

None today.

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(206) July 25: Psalm 44-45 & Acts 25

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 44-45 & Acts 25

           

To discover:­

As you read consider how Psalm 45 should encourage those feeling the confusion of Psalm 44.

To ponder:

Psalm 44 reflects on the mystery of God allowing the righteous to suffer. It begins with the congregation aware of how God drove out the Canaanite nations and established their fathers in the land, where they flourished. They acknowledge the victories were not by the sword, but by God’s arm (ie. power), and his willingness to look with favour on them (the “light” of his face”) according to his love for them as his people (44v1-3). 44v4-8 then express the individual reflections of the psalmist or congregation member. They declare God is their king through whom the people resist their enemies, and that they do not trust in their weapons but only in him, boasting of his favour and praising his name (44v4-8). But now they are confused, as it seems God has “rejected” and “humbled” them, causing their enemies to plunder them and scatter them amongst the nations. The note of God selling them for a pittance reflects the sense that they cannot see any purpose in what has happened, for the LORD hasn’t gained in any way (44v9-12). Nevertheless, the people are scorned and disgraced amongst the neighbouring nations, and the psalmist himself taunted - perhaps that God was not with him. And this “deep darkness” was despite the fact that the people had not broken God’s covenant or strayed from his ways (44v13-21). Indeed, it seems they are suffering in some way because of their faithfulness to God (44v22), possibly engaging in a battle he called them to. So the psalmist calls God to “awake” and not reject, hide his face from, or forget the people, but rise up and “redeem” (ie. free) them from their situation because of his covenant love (44v23-26).

            The mention of “scattering” doesn’t help us with the context of the psalm, as Israelites would have been taken captive to other lands at various times during their history. But whatever circumstances are in mind, today the psalm reflects the experience of Christians when suffering or persecuted. From their knowledge of God’s past deeds, they know he can deliver them, but wonder why he doesn’t, especially when his purposes don’t seem to benefit from the situation. Paul therefore fittingly applies the psalm to the believer’s hardships, but adds that we can nevertheless be sure that nothing we face can separate us from God’s love, which will eventually bring us to glory (Rom 8v35-39).

            Psalm 45 celebrates the marriage (see title) of a seemingly perfect king. It may have originally been written in exaggerated language for one of Israel’s kings, but under inspiration speaks of more. The psalmist begins affirming the importance of the topic (45v1), and then praising the king. He is excellent, gracious rather than harsh in speech and command, blessed, mighty and majestic. And he acts on behalf of truth, humility and righteousness, and so does what is just (45v2-4). The psalmist therefore wills that he subdues his enemies, declaring that his throne and kingdom of justice will last forever (45v5-6) – a reference to the Davidic covenant (2 Sam 7v10-14). Moreover, the psalmist affirms that because this king “loves righteousness” and “hates wickedness” God has shown him as supreme over others by the joy he has given him (45v7). The context suggests this joy is at the splendour that surrounds him, and particularly the “bride” at his side (45v8-9). Most intriguing, however, is that the king is called “God” whilst being exalted by “God” (45v6-7)! This is astonishing, and looks to the exaltation of the incarnate Christ because of his righteous obedience (Phil 2v6-11). He is ultimately the groom, and the church his bride (Jn 3v29). What a king this psalm reminds us we have!

            It continues calling the bride to consider the excellencies of the king and so readily forget and therefore leave her home in order to honour him as Lord and receive the gifts and favour of the nations that will follow (45v10-12). She is then pictured in her chamber, dressed in a glorious gown, before being led to the palace to marry the king, with her companions rejoicing. The psalmist then tells her how her sons will surpass the greatness of her fathers in being “princes,” and how he will perpetuate her memory forever, bringing her praise from the nations (45v13-17). For us, this all urges us to unreservedly and joyfully devote ourselves to Jesus, knowing that no-one could be more worthy of our love, and that, with him, we will eventually inherit the earth. Indeed, our children may well rule with us then, and our privileged status as Christ’s bride will mean honour for all time. But what is thrilling too, is to read that the king is enthralled at his bride’s beauty (45v11). In pondering our sin, that must look to the beauty of who we are in Christ, clothed in his righteousness and one day made perfectly righteous ourselves. The psalm calls us to cherish Christ, but also declares just how much Christ cherishes us. It is worth much meditation.

             

Praying it home:                                                                                   

Praise God for the excellencies of Christ outlined in Psalm 45. Pray that you would unreservedly devote yourself to him and know joy in doing so.

Thinking further:

None today.

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(205) July 24: Psalm 41-43 & Acts 24

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 41-43 & Acts 24

           

To discover:­

As you read note the reasons for we can hope in God.

To ponder:

Perhaps reflecting its dominant theme, this first major section of the psalms finishes on the note of trust. Those who are concerned for the weak and so righteous are “blessed” because, as we’ve seen throughout, according to his particular covenant promises to Israel, the LORD will protect, preserve and deliver faithful Israelites (even from sickness), so that they can enjoy life in the land (41v1-3). And David looks for just this. He recounts how he sought God’s healing when he had sinned - perhaps the situation in previous psalms. During that time his enemies hoped for his death, with some visiting him and speaking as if they cared, whilst contemplating how to then slander him (41v4-8). Indeed, even a “close friend” with whom David shared his table lifted his “heel” against him (41v9) – perhaps implying a readiness to metaphorically stamp on David. But consider God. David is confident that he can trust in him in a way he couldn’t even this close friend. And so he prays God would mercifully raise him from his sick bed so he can repay these people with right kingly justice (41v10). Of course, Jesus sees a pattern here of his own betrayal by Judas (Jn 13v18). Moreover, he was delivered by his resurrection and will come to execute justice against all who oppose him. But in him, we are reminded that whereas friends will fail and even harm us, God will always remain faithful.

            For this reason, David is confident that despite his own sin, God is “pleased” with him because of his “integrity” – presumably in confessing his sin and seeking mercy. He is confident of this because God has not let David’s enemies triumph. He is therefore sure he will continue to be upheld and even “set” in God’s presence forever – a hint to David’s recognition that even if he did die from this sickness, he would nevertheless be with the LORD. It’s all a reassuring reminder that our confidence in God is not dependent on being sinless, but being upright, in the sense that in faith we seek to obey him, and repent when we fail to.

            41v13 is the refrain that divides the five sections of the psalms (see 72v19, 89v52, 106v48). As we’ve seen, it affirms their central purpose of giving God praise, and especially for his deeds on behalf of Israel. Indeed, he is to be everlastingly praised as will be the case in glory. “Amen and Amen” underlines the importance of this truth. It should be our daily desire.

            The similarity of refrain in Psalms 42 and 43 and the lack of title in the latter, suggest they may have been one or intended to be sung together. With constant tears, David is longing for God to strengthen and refresh him like a deer that longs for water (42v1-3). Yes, he is able to “pour out” his “soul” in prayer. But his longing is for the special sense of “meeting” with God as we consider him in times of corporate praise (Eph 5v18-20), which in David’s day would have taken place at the tabernacle (42v4). The sense is that he is far from Jerusalem (42v5b), perhaps at war, and opposed by enemies who mockingly ask “where is your God?” because God doesn’t seem to be saving him (42v3, 10). As if to rebuke himself, David asks his soul why it is so downcast, telling himself to “hope” in God as Saviour, knowing he will praise him at the tabernacle again (42v5). He therefore determines to remember God from where he is, and although it feels like he is sinking deeper and deeper under God’s hand, he recalls that the LORD directs his love to David by day and enables him to sing in prayer by night (contrast the tears of 42v3). Indeed, he remembers God is “living” and so able to act. Nevertheless, as is often our experience, this confidence alternates with despair. So David asks of God as his “rock” of safety, why it seems he has “forgotten” him, so that he has to mourn and experience agony under the oppression and mocking of the enemy. Yet he ends, disciplining his soul once again to hope in God.

            Psalm 42 therefore provides practical wisdom for when we despair. At such times we should remind ourselves of what we know about God and take hold of our souls to ensure they keep hoping in him. But we might also seek out the gathered community in worship, which has its own strengthening and refreshing effect. Wonderfully, through Christ, we do not have to travel to Jerusalem to do so (Jn 4v21-24).

            Psalm 43 begins with a request for “vindication” – perhaps against the mocking suggestion that God is not with David (43v1, see 42v10). “The ungodly nation” may be a Canaanite nation or Israel itself in opposing him as their king (as with Saul or Absalom). Again, David asks why as his “stronghold” of safety God seems to have “rejected” him (43v2, parallel to 42v9). His call for “light” may simply refer to God acting to rescue him from the darkness of his current situation. By paralleling “light,” “truth” probably entails God acting according to his promise to be for David (2 Sam 7v10-14). If so, David is asking that in faithfulness, God would save him and bring him back to the “holy mountain” of Jerusalem, where he could again praise him by the altar (43v3-4), that symbolised God’s presence (only High Priests could see the ark). For a third time, he therefore disciplines his downcast soul to hope in God (43v5). Just as Christ experienced such rescue when God called him to his presence in glory, so our hope is in the same.

Praying it home:                                                                                   

Praise God for how he strengthens and refreshes his people as they praise him together. Pray that you would be able to remember and direct your soul to hope in God when downcast.

Thinking further:

None today.

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(204) July 23: Psalm 38-40 & Acts 23:12-35

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 38-40 & Acts 23:12-35

           

To discover:­

As you read note the reasons for which God is to be praised.

To ponder:

Psalm 38 is a prayer for salvation from being punished for sin. David’s description of physical suffering seems literal rather than metaphorical, and he sees it as stemming from God’s wrath at a particular sin he has committed (38v1-8). And it has implications: Not only does David need God’s deliverance, but he has found his friends staying away and so offering no comfort, and his enemies plotting to use the opportunity to deceive him (38v9-12). David is however unable to listen or reply to them. Rather, all he can do is wait for God to act, and therefore answer them by delivering David so they can no longer gloat or plot (38v13-16). Acknowledging there are many such opponents, David confesses his sin, asking God not to forsake him, but instead to save him (38v17-22). The psalm reminds us that when we wander from God and find life starting to unravel, perhaps as punishment, we can still return with repentance.

            Psalm 39 offers a different perspective to the same (or similar) situation. David is suffering for his sin, and initially determined to “keep silent” whilst the wicked are in his presence (39v1), perhaps to ensure that he didn’t complain before them as Job did, and so dishonour God or lead others to complain too (39v9, as Ps 73v14-15). But in his silence David felt even more anguish until he had to speak (39v2-3). And when he did, he asked God for perspective as to the shortness of his life, and therefore the futility of busying oneself with seeking wealth only to lose it at death (39v4-6). Perhaps greed had been the temptation that led to David’s sin, and he wanted to be kept aware of what really matters so that he wouldn’t repeat his error. Whatever the case, “phantom” picks up the transience to life and closeness to death that makes our priorities now so important. In the light of this, David affirms that “now” what he looks for is God’s salvation from his sins. His “hope” is in God forgiving him and so removing his sufferings (39v10), and therefore keeping him for being scorned by others (39v8) – perhaps those who might say he was rejected as God’s king. So David affirms that God “disciplines men for their sin” and “consumes their wealth” just as moth does clothes, by keeping their life so brief (39v11, see Matt 6v19). He therefore prays for God to “look away” in his anger, so that he might at least have some more joy before he dies. Indeed, by describing himself as an “alien” he suggests he is like those who could live in Israel but not own land. He is alive, but not currently able to enjoy that life properly.

            Although the psalm is focused upon this life, it reminds us of the pointlessness of running after wealth, and the temptation that can bring us to sin and so suffer God’s punishment. Rather, wisdom is to prepare to meet God, ensuring we look to him to keep us mindful of what really matters and forgive us our wrongdoing.

            Psalm 40 may well be a celebration of God answering the prayers of the previous two psalms. David “waited patiently” as we must for our answers. And God heard and answered him, lifting him from his place of danger to a rock of security (40v2). Here “slimy pit” and “mud and mire” may also imply a situation of sin. One cannot but think of the foolishness of building on sand as opposed to the words of Christ (Matt 7v24-27). Having been delivered, David has a new song of praise to sing. And as he tells what God has done in song he is sure many will come to “see” and “fear” and so “trust” God too (40v3). David’s praise follows, as he affirms the blessing enjoyed by those who trust God and do not side with the proud and idolatrous. He then states that the wonders God has done are just too many to declare. Again then, we see the importance of praising God to others for what he has done through Christ, and the benefits of testifying to Christians whenever he answers prayer.

            40v6-8 affirm that God never really desired the offering of sacrifices, but the devoted offering of oneself in obedience that they were intended to portray. So David looks to the emphasis of the new covenant in Christ (Heb 10v5-10). The piercing of the ear refers to how a servant would dedicate himself out of love to serving his master for life (Ex 21v5-6). The reference to David being written about in “the scroll” may refer to the law’s description of the righteous king (Deut 17v14-20), but also looks to its fulfilment in Christ. The point is that having experienced God’s salvation, David has wholly devoted his life to him – a model of course for every Christian. And so he will proclaim God’s righteousness, faithfulness and salvation to the assembly of Israel (40v9-10). Moreover, he prays that what he has experienced he will continue to experience – always knowing God’s mercy, love and truth protecting him from the troubles that have resulted from his sins, and that are causing his heart to “fail” (40v11-12). It’s a reminder that even when forgiven, the consequences of our sin may continue to hound us.

            David therefore asks God to save him from those seeking to take his life, disgracing them, and causing them to be “appalled” at the shame they experience at God’s hand (40v13-15). He then prays that all who “seek” God may know joy and forever exalt or praise him (40v16). Here “love your salvation” may refer to their delight in God’s saving acts, which causes people to so praise him. David’s situation is however serious. So he ends the psalm crying that God quickly help him in his need.

Praying it home:                                                                                   

Praise God for his the innumerable wonders he does in salvation and everyday answers to prayer. Pray that you would more readily proclaim what he has done to Christians and non-Christians alike.

Thinking further:

None today.

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(203) July 22: Psalm 36-37 & Acts 23:1-11

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 36-37 & Acts 23:1-11

To discover:­

As you read note the various reasons the believer can be comforted as they ponder the wicked.

To ponder:

Psalm 36 outlines the nature of the wicked that God provides refuge from. Contrasting the righteous in Psalm 34, they have “no fear of God” to their mind’s eye and so lack wisdom and goodness. Rather their “eyes” are set on their own flattery, thinking so well of themselves that they don’t see their own sin. And as with the righteous, their speech as well as their action needs consideration: Their words are “wicked and deceitful,” and they are so committed to evil that they plot it whilst lying in bed (36v1-4). If we see such traits in ourselves, we need to repent.

            In contemplating such people, David’s meditation turns to the excellencies of God, using metaphor after metaphor to stress the immensity of his love, faithfulness, righteousness and justice. These things are displayed in his preserving care for men and animals, and in the refuge he readily provides to all who seek it – whether considered high or low among men (36v5-9). The “shadow” of God’s “wings” refers to him being like the bird protecting her chicks (as Jesus, Mat 23v37). And consider what this means for those who seek him: The plentiful feast may refer to God’s daily provision in the promised land, the “river of delights” to his refreshing fountain of life-giving sustenance, and his light, probably his enabling of his people to understand and live by the light of his word. Although it had immediate reference, it is the language of Eden that is literally fulfilled in the new creation (Rev 21v22-22v5). However partial the refuge God may give now (as 34v19), it will be total then. Even though the wicked may seem to prosper, our trust in God is well placed.

            On the basis of God’s character then, David prays God would continue to love and act rightly for the upright, and keep the proud and wicked away from him. His declaration that the evil already lie fallen is probably a way of affirming how certain their end will be.

            Psalm 37 continues where Psalm 36 ends. It is realistic in accepting the wicked often prosper, commending patient faith that awaits their judgement and one’s own vindication as righteous. It therefore opens with a call not to worry about evil men or be envious of them, because they will soon die (37v1-2). Rather, the upright are urged to do four things (37v3-9): First, to “trust” God by doing good and taking delight in knowing him. This is the disposition of faith, and pictures the believer content to just enjoy life without anxiety over evil or temptation to it (1 Thess 4v11-12). The promise of God giving “the desires of your heart” isn’t necessarily a promise of receiving whatever is wanted, but is probably qualified by v3-6. Such desires for the believer are to live a godly life in all righteousness. Second, they are therefore to entrust their way to God, knowing he will enable people to see that they are doing what is right and just. Third, the upright are to “be still,” waiting patiently for justice when evil people succeed. Fourth, they are to keep from anger against these people, who plot against them (37v8-15). And they are able to do this by maintaining a correct perspective: God will one day cut off the wicked, causing their deeds to bring their own downfall (37v15). Indeed, knowing their day is coming he is able to “laugh” at them, rather than fret (37v13). By contrast, those who hope in him will “inherit the land” and enjoy “great peace” (37v9-11).

            There was a sense in which, if the law was administered rightly, the wicked would have got their comeuppance in Israel, enabling the righteous to thrive. The psalm may also speak of how God eventually acts providentially against the wicked and for the righteous. However, the final judgement is also alluded to, when “the meek” will “inherit the earth” (Matt 5v5).      David can therefore declare that it is better to be righteous and have little, than wealthy and wicked (37v16-17), as God knows the deeds of the righteous and so “upholds” them. 37v18-29 refer to God’s covenant blessings and curses (37v22, see Deut 28v4-6) in which he promised to give the righteous descendents (and so an enduring inheritance, 37v18, 28) and provision even amidst disaster or famine (37v19, 25). These promises are not given in the same sense to Christians today, many of whom do not experience such blessing. But, as with the covenant in general, they do pattern the eternal realities of the gospel. And so David’s call to turn from evil to good applies to all (37v27-28), as the LORD loves and so will protect the just and faithful. How they contrast the wicked is therefore to be considered (37v30-33), and they are to “wait for the LORD,” knowing they have a future whereas the wicked will be destroyed (37v34-38). Yet again, this is all because God delivers those who take refuge in him (37v39-40). 

Praying it home:                                                                                   

Praise God for his loving commitment to those who love him. Pray that you would maintain a right perspective about the future, and so not worry over the wicked or be envious of them.

Thinking further: The wicked and the righteous

Throughout Job and the Psalms (and often the prophets too) we have seen that all people can be split between these two categories. Although having met Christ, we are used to rightly stating that no-one is truly righteous, we need to understand that these categories are often used as generalizations, neither referring to people as entirely wicked or entirely righteous. In the most basic sense, the former are those who “do not fear God” and so do not love him or want to obey his word, whereas the latter are those who do. So “the righteous” are not nice people of whatever religion. They are true believers in the God of Israel who is now known through Christ. And so Paul, who knew himself to be far from perfect, could say he and his friends were “holy, righteous and blameless” (1 Thess 2v10) in the sense that their love and obedience of Christ was evident in being genuinely upright in this general sense.

             We should also understand that the fates of the wicked and righteous within Israel are often stated with respect to God’s covenant, in which he promised specific curses for wickedness and blessings for righteousness (Deut 27-30). This is why at times we struggle to see how certain assumptions we find in Old Testament literature apply to God’s people today in any immediate sense (as Ps 37v25). God’s covenant with Israel reflected the pattern of Eden in which wickedness met with hardship and ultimately death, whereas righteousness would have meant fruitfulness and long life. So its primary future referent is not people as they live in the world today, but the eternal death or life that will result from the final judgement. Having said that, the experience of Eden is also a paradigm for that of wider humanity in the present; and so we have seen that outside of Israel God did sometimes judge those who were particularly wicked with disaster (Gen 19) and enable those who were more righteous to thrive (Job 42v12-17). What is important is that we are not surprised when he doesn’t do this, but recognise that it was only in his covenant with Israel that he promised to do so during this life.

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(202) July 21: Psalm 34-35 & Acts 22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 34-35 & Acts 22

To discover:­

As you read note the attributes of God being affirmed.

To ponder:

Psalm 34 praises God for delivering David from Saul through his faked insanity (see title and 1 Sam 21v12-15). David begins calling the afflicted to exalt God with him, as he will act for them as he did David (34v1-3, 17-22). Here to “boast” describes the confidence of having God ready to act for our good (as Rom 5v1-11, where rejoicing can be translated boasting).

            David’s experience of God’s deliverance moves him to affirm that the faces of those who look to God are “radiant” in the sense that they are lit up with delight at what he does for them, and this is never darkened by the “shame” of finding their trust in God misplaced, suggesting they are rejected by him. Indeed, David was saved from “all” his “fears” and “troubles.” And so he states that the “angel of God encamps around those who fear him.” This pictures the angel who carried God’s authority and power and fought for Israel like an army surrounding the believer and ready to deliver him. Such truth was visibly seen by Elijah’s revelation of the horsemen of Israel (2 Kgs 2v11-12), and should encourage us that God’s resources are more than sufficient for our need.

            In the light of this David calls people to “taste and see that the LORD is good” in the sense of looking to him for refuge and tasting his goodness as he ensures they “lack no good thing” and are stronger even than lions (Ps 34v8-10). Yet, noting it is only those who “fear the LORD” who will experience this, David invites his hearers to come and be instructed on what that looks like. Essentially, it is to be “righteous,” seen in control of one’s tongue, turning from evil to good, and pursuing peace with others – all for God’s sake. David is adamant that God’s “eyes” are on such people to hear their cries, whilst opposing those who do evil – presumably those who act against the righteous. In adding God is close to the “broken-hearted” he seems to mean that he is ready to save those who are brought low by their troubles (34v18). Yet David is not denying the righteous will suffer. He certainly had his fill. No, he states they may have “many troubles” but the LORD in some ultimate sense will deliver them from them “all” so not one of their bones will be broken. And where he will condemn and punish the wicked, his “servants” who take refuge in him will not be condemned, but rather “redeemed” and so freed from death, perhaps implying freedom from condemnation too.

            Jesus exemplifies this truth in the fact that as the truly righteous one not one of his bones were broken (Jn 19v36). And in him, we are saved from death and condemnation, and ultimately raised in new bodies. So Peter quoted this psalm as encouragement to persecuted Christians to respond as the psalm commends, and in the knowledge that even though they might “suffer” now, they will “inherit a blessing.” This is not just to be alive to God, but looks also to the resurrection (1 Pet 3v8-22). If God doesn’t deliver his people from persecution now, he will then.

            Psalm 35 unpacks Psalm 34v7. David calls on God to “fight” against his enemies by having the “angel of the LORD” pursue them (35v1-6). His prayer is that those who seek his life would be shamed, turned back as easily as chaff is blown in the wind, and experience their trap for David actually work against them (35v4-8). This all stems from David’s sense of injustice. These people sought to harm him without cause (35v7). The sense is that they are charging him with something he didn’t do, claiming to have witnessed it (35v11, 20-21). And they were actually people David had sought to do good to, praying and fasting for them when they were ill (35v12-14), only to find them gather together to slander and mock him when he stumbled (35v15-16). One cannot but think of Judas – or of backbiting Christians within the church.

            As before, in seeking deliverance, David prepares himself to praise God amongst the worshippers for answering him. And what he wants is for God to vindicate him as innocent by stopping these men from gloating over him (35v22-26). Again, this concern stems from his particular role as God’s anointed. Such deliverance would show that he has acted justly as king and remains in God’s favour. And it patterns God’s vindication of Christ as his true king by raising him from the death his persecutors subjected him to, and then judging them. David’s call for those who delight in his vindication to praise God for it, therefore patterns our praise of God for displaying his righteousness by raising Christ. And this teaches why his resurrection was so significant: It did not only prove that God was for Jesus, vindicating his claim and showing he was truly righteous. It also displayed God’s commitment to what was right in not allowing someone who was so absolutely righteous and had entrusted himself to God, to remain dead. This is all deeply reassuring. In Christ, our resurrection will vindicate us before our despisers. And it is certain because God is faithful to his promise to deliver all who cry out to him.

Praying it home:

Praise God that he will vindicate his people before the world by raising them from death. Pray that in the knowledge of this you would respond to the hostility of others by seeking peace.

Thinking further:

None today.

                                                          

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(201) July 20: Psalm 31-33 & Acts 21:15-40

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 31-33 & Acts 21:15-40

To discover:­

As you read note the good things God is ready to give his people.

To ponder:

Psalm 31 is another call for deliverance that relies on God’s righteous commitment to do what is right for those who have taken refuge in him (31v1). The language of God as “rock” and “fortress,” acting for the sake of his “name” and so reputation is now familiar (31v2-5). David needs quick rescue as it seems his enemies have laid some kind of trap for him (31v2, 4). And so with the words Jesus would use at his death, David “commits” his “spirit” into God’s hands to “redeem” and so free him from his predicament. Again, affirming his hatred of the idolatrous and his trust in God, David reflects on God’s past faithfulness (31v6-8) and, in the light of it, appeals for his mercy. His strength has failed not because of sickness, but because of the slander and conspiracy of enemies that has even caused his friends to withdraw from him (31v9-13). But in faith he prays that his enemies would put to shame and not him, with their “lying lips” silence by death (31v14-18). As before, this would be for God’s face to “shine” on David in the sense of him having God’s attention and so benefit from the glory of his nature. He then declares the greatness of God’s goodness seen to be bestowed on those who seek refuge in him, and praises God for having received his love in rescue when besieged (31v19-22). So he urges the “saints” to love and hope in God, for he “preserves the faithful” and pays back the “proud” (31v23-24). Once more the psalm can be seen as a shadow outline of Christ’s later experience, whilst providing a frame for prayers we might pray. Above all, it reminds us that our trust and hope in God to provide refuge against death itself is well placed, as he is faithful, good and loving.

            Psalm 32 reminds us what is necessary to be saved from death. It declares the blessed happiness of those who are forgiven, which is to have their sins “covered” and not counted against them. It’s a profoundly reassuring affirmation of the absolute nature of God’s forgiveness. However, those who receive it are those who are also reformed, in whom there is therefore “no deceit.” (32v1-2). David recounts his own experience of this forgiveness. Whilst not confessing his sin, he seemed to acknowledge some physical affliction – or at least the sort of weakness that accompanies despair (31v3-4). But when he acknowledge and so admitted his sin to God with confession, God forgave his guilt. It is not stated, but the assumption is that his sufferings then lifted.

            Because of God’s great love, forgiveness really is that easy if we are sincere. And so David calls “the godly” (ie. those who love God, yet still sin) to call on God for this forgiveness whilst they can, confident that when the “mighty waters” of judgement (see the flood) rise, they will be protected in God as David is. 32v7 probably suggests his sense that as king amongst Israelite worshippers, God has surrounded him with songs of deliverance which they sing.

           In promising to “watch over you” (a plural you) 32v8-10 seems to be a word from God. He says how he will instruct his people, and his concern is that they “come to him” willingly rather than needing the force needed to turn the ignorant horse of mule. In context this probably means that if they trust him and repent quickly when they sin, they can be sure of his unfailing love. But if not, they may face the woes of the wicked in punishment as David did, in order to bring them to repentance (32v8-10). This warning stands for Christians too (1 Cor 11v27-33). In his patience, God’ may punish those who confess faith but do not turn from sin in order to bring them to repentance. Far better, however, to “rejoice in the LORD” (ie. in his readiness to forgive) as one of the righteous and upright in heart (32v11, Phil 4v4).

            Perhaps intentionally, Psalm 33 starts where Psalm 32 ends – rejoicing in the LORD, and with music. He is praised for his faithfulness in keeping his word, which reflects his righteous commitment to doing right, and is also seen in his worldwide commitment to justice (33v4-5). The whole world are therefore called to revere him as creator, for he “foils the plans of the nations” (presumably when they are unjust, 33v5) whilst his own plans endure forever (33v6-11). This is why one should trust in God not man. So “the nation whose God is the LORD” (ie. Israel) are blessed, for whereas an army, warrior or horse can’t save, God can. Indeed, from heaven he considers everything everyone does, with his “eyes” on those who fear him and so hope in his unfailing love in such a way as to ensure they are delivered from premature death (33v12-19). So the psalmist (not necessarily David, see title) declares he and those singing will “wait in hope” for God’s help, rejoicing that they trust him – no doubt because this means he is for them. They therefore pray for his “unfailing love” to rest upon them, in the sense of his being ready to act for their good (33v20-22). This psalm therefore affirms the benefits God’s people have over all others in the world. Through the gospel it is nothing less than freedom from death itself that he guarantees.

Praying it home:

Praise God for his love that stands ready to help, forgive and save us. Pray that you would remain truly repentant, and wait in hope for God to act, especially in times of trial.

Thinking further:

None today.

                                                          

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(200) July 19: Psalm 28-30 & Acts 21:1-14

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Psalm 28-30 & Acts 21:1-14

To discover:­

As you read note the attributes of God being affirmed.

To ponder:

In Psalm 28 David affirms God as a “rock” – and so a strong “fortress” of protection and therefore salvation (28v1, 8). He calls on God not to close his ears to him, because it would mean his dying like the wicked hypocrites who speak well whilst harbouring malice (28v1, 3). He asks God to “repay” them for what they have done because it shows no regard for what God has done. This is a reminder that the godly life is to emulate what God does and live reverently before him, in the knowledge of his mighty acts. And we should remember that David’s call for justice stems not from personal grievance, but from the fact that these people have stood against him as God’s anointed king, and so against God and against his purposes.

            David’s cry is for “mercy,” ie. not being treated as he deserves. And his “lifting” of his hands towards God’s “Most Holy Place” shows here David is referring to heaven as the place of God’s presence. Again, he is confident God has heard him, and so will tear down his enemies. He therefore praises God as his strength and shield, affirming that trust in him leads to help. Indeed, he rejoices with thanksgiving and song. The psalm then ends with a declaration that parallels the LORD as strength for “his people” with his salvation of his “anointed,” praying that God would save, bless and shepherd his people as his inheritance (ie. those who belong to him). It reminds us how our fortunes are so tightly bound to Christ’s because he rules and protects us. So it is because God will judge all who stand against Christ, that we can be sure we will forever thrive in his coming kingdom. And just as he trusted his Father for his rescue from death, so we should, responding with joy, thanksgiving and song.

            Psalm 29 reminds us why God is so entirely sufficient as our strength and salvation. The “mighty ones” called to worship him are probably angelic beings, as the worship is to be “in the splendour of his holiness,” ie. in the heavenly temple (29v9) where the majesty of God’s holiness is visible. And here “holiness” refers to God’s set-apartedness or supremacy. So the angels are to ascribe and so credit God for his strength and the glory due him (ie. the excellence of his character). Just as the strength of a king is seen in the authority and impact of his decrees, so the might and kingly (29v10) majesty of his creative word is then detailed in the context of a powerful storm (29v3-9). It thunders over mighty waters, breaks majestic trees with lightening, and brings winds that whip up the dust from the desert and strip forests of their leaves. The point is that the supreme power of the elements that are at God’s command, display his great strength. And so “all” in his heavenly temple cry “glory,” humbly affirming how great and awesome God is, just as we should when faced with his creative acts. And so God is pictured enthroned over “the flood,” and as king forever. It’s probably a way of saying that he governs even the most hostile forces as judge of the whole earth, just as seen in the time of Noah. So even the weather can reassure us that God is more than sufficient to strengthen and bless his people.

            Psalm 30 looks to the earthly temple (see title) and contains similar ideas to Psalm 28. David commits to exalting (ie. raising up in praise and honour) God for rescuing him from death at the hands of his enemies (30v1-3). He then calls the “saints” (lit. sanctified or holy ones) to praise God’s “holy name,” which is to praise him for how set-apart he is in his majesty and purity. In particular, he has in mind God’s kindness which outweighs his momentary anger with a lifetime of favour. This could suggest David’s deliverance came after punishment for sin, but may just be a general reflection on God’s character (see Ex 34v6-7). It reminds us that the weeping we may have today, may turn to joy tomorrow – and certainly when we enter our everlasting tomorrow.

            David goes on to recount God’s deliverance. He had been secure, and under God’s favour his “mountain” (perhaps life, kingdom or the city on Mount Zion) had stood firm. But he then experienced God hiding his face, which expresses the sense of God not looking in favour on David. That brought dismay at what might come at the hands of David’s enemies, just as a change in fortune brings dismay to us. But David responded as we should, calling for mercy, stressing God would not gain in David’s death as he would not then be able to proclaim God’s faithfulness – no doubt to the assembled Israelites as in other psalms. So God turned David’s wailing into dancing and mourning to joy. And David will give God thanks forever.

           As a psalm for the dedication of the temple (as the title), this psalm extols God’s mercy, favour and faithfulness to Israel’s king, and so urges on the people a sincerity to the praise, joy, thanksgiving, and perhaps even “dancing,” that should celebrate God’s character and deeds, and mark the temple’s ministry (1 Chr 25). It could therefore be said in a way that recounts our salvation and moves us to song when we gather as God’s temple.

Praying it home:

Praise God for his majesty, might and favour. Pray that you would praise him with joy and thanksgiving from the heart.

Thinking further:

None today.

                                                          

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