How do you respond to slander?
We're all familiar with the witty comeback for use when one is verbally attacked. Goes something like this, "Sticks and stones may break my bones, but your words can never hurt me." That's just not true. In fact, it seems that it is precisely the slanderous use of words that occasions the writing of Psalm 7.
Psalm 7 has this heading: "A Shiggaion of David, which he sang to the Lord concerning the words of Cush, a Benjaminite."
The opening of the Psalm is instructive. David writes, "Yahweh my God, I seek refuge in You." He opens the Psalm with an appeal to God for justice. The rest of the Psalm delights in God's righteousness.
Too often, we rush to defend ourselves when injustice is done against us and put ourselves in danger of repaying evil for evil or stealing God's right of retribution. David rests in God.
This reminds me of a situation in David's life when he was attacked not only with words but even with stones as well. In 2 Samuel 16, we find David being attacked by Shimei, a descendent of Saul, who sees David's loss of throne as retribution by God for taking the throne from Saul. He curses the king and throws rocks and sand at him. One of David's followers is ready to go up and kill Shimei on the spot, but David stops him, recognizing God's sovereignty. However, years later, David instructs his son, Solomon to administer justice in his place (1 King 2:8, 9).
As king of Israel, David would have been justified to bring immediate retribution to Shimei, but he chose to let God vindicate him; and God restored his throne.
Though our world is full of injustice, our God is righteous and in Him we must take refuge.
I will thank the LORD for His righteousness; I will sing about the name of Yahweh the Most High. (Psa 7:17 HCSB)
Wednesday, November 30, 2011
Monday, November 28, 2011
Psalm 6 - Crying out Under Discipline
Category: Penitential
Author: King David
Performing Forces: Choir and Strings
As I have begun reading through the Psalms, I can't get over how real David is. This man was conflicted with sin just as much as I am even though he was the king of Israel and called "a man after God's own heart."
It appears at the beginning of this Psalm that David realizes that the anguish he is experiencing is punishment for his sin. He begs God, "LORD, do not rebuke me in Your anger; do not discipline me in Your wrath." This could be during the time he was fleeing from his own son, Absalom, who was trying to take over the kingdom (see the inscription at the beginning of Psalm 3 and 7.) Whatever the case, much of the distress David experienced during his reign was a consequence of his sin with Bathsheba. He is painfully aware of his sin and its consequences.
He describes the terror he is going through. His bones are shaking, he is weary, his eyes swollen with grief. He even fears for his life (vs. 5). Evildoers and enemies are pressing in; he is weeping continuously.
What I find amazing in this Psalm is verse 9:
"The LORD has heard my plea for help;
the LORD accepts my prayer."
David runs into the arms of the very God who is punishing him. To whom else would he run? When a young child is under the discipline of a parent, what more does he desire than to be in favor once again with his parent?
This is encouraging to me. I find it easy to cry out to God in circumstances beyond my control. But I have found it difficult to cry out to God when I experience the results of my sin, because I know all too well that it was my own choice that got me there.
Here, I am reminded that God's discipline is meant to drive me back to Him.
The writer of Hebrews (quoting Proverbs 3:11) sees the discipline of God as assurance: "And have you forgotten the exhortation that addresses you as sons: 'My son, do not take the Lord's discipline lightly...the Lord disciplines the one He loves...' Endure it as discipline: God is dealing with you as sons. For what son is there whom a father does not discipline? (Heb 12:5-7 HCSB)
Father, thank you that you never discipline me in Your wrath, but as my Father.
Author: King David
Performing Forces: Choir and Strings
As I have begun reading through the Psalms, I can't get over how real David is. This man was conflicted with sin just as much as I am even though he was the king of Israel and called "a man after God's own heart."
It appears at the beginning of this Psalm that David realizes that the anguish he is experiencing is punishment for his sin. He begs God, "LORD, do not rebuke me in Your anger; do not discipline me in Your wrath." This could be during the time he was fleeing from his own son, Absalom, who was trying to take over the kingdom (see the inscription at the beginning of Psalm 3 and 7.) Whatever the case, much of the distress David experienced during his reign was a consequence of his sin with Bathsheba. He is painfully aware of his sin and its consequences.
He describes the terror he is going through. His bones are shaking, he is weary, his eyes swollen with grief. He even fears for his life (vs. 5). Evildoers and enemies are pressing in; he is weeping continuously.
What I find amazing in this Psalm is verse 9:
"The LORD has heard my plea for help;
the LORD accepts my prayer."
David runs into the arms of the very God who is punishing him. To whom else would he run? When a young child is under the discipline of a parent, what more does he desire than to be in favor once again with his parent?
This is encouraging to me. I find it easy to cry out to God in circumstances beyond my control. But I have found it difficult to cry out to God when I experience the results of my sin, because I know all too well that it was my own choice that got me there.
Here, I am reminded that God's discipline is meant to drive me back to Him.
The writer of Hebrews (quoting Proverbs 3:11) sees the discipline of God as assurance: "And have you forgotten the exhortation that addresses you as sons: 'My son, do not take the Lord's discipline lightly...the Lord disciplines the one He loves...' Endure it as discipline: God is dealing with you as sons. For what son is there whom a father does not discipline? (Heb 12:5-7 HCSB)
Father, thank you that you never discipline me in Your wrath, but as my Father.
Tuesday, November 22, 2011
The Affections of God in Psalm 5
Lead me, O LORD, in your righteousness because of my enemies; make your way straight before me. (Psa 5:8 ESV)
This seems to me to be the key verse in Psalm 5. David is pleading to God to make him like Him:
Righteous.
God's righteousness is expressed in His affections in Psalm 5:
The Affections of God
God does not delight in wickedness. (vs. 4)
God hates evildoers. (vs. 5)
God abhors murder and treachery. (vs. 6)
God loves the person that fears Him. (vs. 7)
God favors those who take refuge in Him. (vs. 12)
Father, right my affections so that I will abhor sin and hate evil; and so that I will love fearing and taking refuge in You.
This seems to me to be the key verse in Psalm 5. David is pleading to God to make him like Him:
Righteous.
God's righteousness is expressed in His affections in Psalm 5:
The Affections of God
God does not delight in wickedness. (vs. 4)
God hates evildoers. (vs. 5)
God abhors murder and treachery. (vs. 6)
God loves the person that fears Him. (vs. 7)
God favors those who take refuge in Him. (vs. 12)
Father, right my affections so that I will abhor sin and hate evil; and so that I will love fearing and taking refuge in You.
Thursday, November 10, 2011
What I learned from Edwards (part 1)
I recently listened to an audiobook of The Religious Affections by Jonathan Edwards on a long trip out to Michigan and back. I want to highlight a few things that I thought were helpful in "reading" the book.
Edwards' book is divided into three sections:
Part I: CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE TO RELIGION
Part II: SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.
Part III: SHOWING WHAT ARE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS.
Before I go on, my reader should understand that Edwards' book is a pretty extensive and highly philosophical treatment of some complicated issues pertaining to the Christian life. If you have time and want to wade through the whole book, be prepared to do some re-reading (or rewinding) and some deep thinking. For those that may not want or be able to spend that much time, I would suggest starting with the Introduction and Part I (it's not very long comparatively) and then reading the introduction and thesis statements of each point of Part II and Part III.
Having said all that, this post will focus on Part I.
In Part I of The Religious Affections, Jonathan Edwards will argue for the importance of affection and its proper display in religion.
He begins with an exposition of 1 Peter 1:8 which says, "whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory." From this verse Edwards sees "two kinds of operation, or exercise of true religion": (1) Love to Christ and (2) Joy in Christ. Therefore, argues Edwards, holy affection to God is at the heart of true religion. He supports this doctrinal statement with ten points where he argues from the nature of man and gives various examples of Scripture's priority on affection to God.
Finally, Edwards draws three inferences:
As he lists these, Edwards explains the background which spurs these inferences. The collective religious mind during the time of the writing of this book, was largely skeptical to any display of affection in organized religion. This was a pendulum swing (if you will) away from the previous movement that placed all evidence of salvation on the high display of affection. Edwards warns that Satan, through these extremes, attempts to uproot true religious affection either by encouraging undue emphasis on it as the sole means for assurance or by encouraging its negligence resulting in dead formalism.
If, however, as Edwards argues, "true religion lies much in the affections," then (this is inference #2) we should encourage the expression of affection to God in our religion. Also, (inference #3) we should be ashamed before God at how little we are moved by His grace toward us.
So, in evaluation, there is much we can learn from this first part of Edward's book. First, affection is intended by God to be a great part of religion. God made us to act largely from the affections. Let's not shun affection as if it were not as noble as mental assent or reason. In light of who God is, what He has done, how He has revealed Himself to us in His Word, our affections should rise up in worship! We should also encourage such affection in corporate gatherings.
Second, we should never look at the display of affection as proof of true religious affection. We need to be biblically discerning of what is happening in us and around us. It's easy to get caught up in something because of what it feels like.
I think Edward's calls for balance at the beginning of his book. Let's not ignore affection or put undue importance on it.
Those are my thoughts; I would encourage you to read this first part. If you already have, please, weigh in!
Edwards' book is divided into three sections:
Part I: CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE TO RELIGION
Part II: SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.
Part III: SHOWING WHAT ARE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS.
Before I go on, my reader should understand that Edwards' book is a pretty extensive and highly philosophical treatment of some complicated issues pertaining to the Christian life. If you have time and want to wade through the whole book, be prepared to do some re-reading (or rewinding) and some deep thinking. For those that may not want or be able to spend that much time, I would suggest starting with the Introduction and Part I (it's not very long comparatively) and then reading the introduction and thesis statements of each point of Part II and Part III.
Having said all that, this post will focus on Part I.
In Part I of The Religious Affections, Jonathan Edwards will argue for the importance of affection and its proper display in religion.
He begins with an exposition of 1 Peter 1:8 which says, "whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory." From this verse Edwards sees "two kinds of operation, or exercise of true religion": (1) Love to Christ and (2) Joy in Christ. Therefore, argues Edwards, holy affection to God is at the heart of true religion. He supports this doctrinal statement with ten points where he argues from the nature of man and gives various examples of Scripture's priority on affection to God.
Finally, Edwards draws three inferences:
1.
We may hence learn how great their error is, who are for
discarding all religious affections, as having nothing solid or substantial in
them.
2.
If it be so, that true religion lies much in the affections, hence
we may infer, that such means are to be desired, as have much of a tendency to
move the affections.
3.
If true religion lies much in the affections, hence we may learn,
what great cause we have to be ashamed and confounded before God, that we are
no more affected with the great things of religion.
As he lists these, Edwards explains the background which spurs these inferences. The collective religious mind during the time of the writing of this book, was largely skeptical to any display of affection in organized religion. This was a pendulum swing (if you will) away from the previous movement that placed all evidence of salvation on the high display of affection. Edwards warns that Satan, through these extremes, attempts to uproot true religious affection either by encouraging undue emphasis on it as the sole means for assurance or by encouraging its negligence resulting in dead formalism.
If, however, as Edwards argues, "true religion lies much in the affections," then (this is inference #2) we should encourage the expression of affection to God in our religion. Also, (inference #3) we should be ashamed before God at how little we are moved by His grace toward us.
So, in evaluation, there is much we can learn from this first part of Edward's book. First, affection is intended by God to be a great part of religion. God made us to act largely from the affections. Let's not shun affection as if it were not as noble as mental assent or reason. In light of who God is, what He has done, how He has revealed Himself to us in His Word, our affections should rise up in worship! We should also encourage such affection in corporate gatherings.
Second, we should never look at the display of affection as proof of true religious affection. We need to be biblically discerning of what is happening in us and around us. It's easy to get caught up in something because of what it feels like.
I think Edward's calls for balance at the beginning of his book. Let's not ignore affection or put undue importance on it.
Those are my thoughts; I would encourage you to read this first part. If you already have, please, weigh in!
Monday, November 7, 2011
Psalm 4
Category: Petition
Author: David
Performing Forces: choir and strings
Theme: At the end of the day it is God who vindicates.
Name of God: Elohei Tsidki: "God-my-Righteousness"
Click here for the text of Psalm 4
1. David calls out to God (4:1)
Author: David
Performing Forces: choir and strings
Theme: At the end of the day it is God who vindicates.
Name of God: Elohei Tsidki: "God-my-Righteousness"
Click here for the text of Psalm 4
1. David calls out to God (4:1)
"God-my-Righteousness" or "God who vindicates me"
David looks back to past deliverance and pleads for grace and attention from God on that basis. (vs. 3b)
2. David addresses his enemies (4:2-5)
This is primarily a gracious appeal to his enemies to repent! I find these verses incredibly unexpected; that David would include an appeal to his enemies, not only to fear the Righteous God, but to leave what is worthless and trust in God!
He asks them, "How long will you love what is worthless?"
In light of Elohei-Tsidki who will hear when David calls for help (vs. 3), the wicked are called upon to "tremble" and not sin (vs. 4).
Trust in God! Don't love worthless things.
3. David rests in God (4:6-8)
At the end of the day, David puts his confidence in God.
He expresses the tension - many are challenging God's favor
He expresses the tension - many are challenging God's favor
"You have put more joy in my heart than they have when their grain and new wine abound"
Contrast this lasting joy with the "worthless" pursuits of wicked men.
Finally, David expresses implicit rest in God.
King David begins and ends this Psalm with a God-ward focus. In the middle portion I find an appeal to his enemies to do the same.
There are many worthless pursuits surrounding me and calling out to me; and then there is the lasting joy found in the unmerited favor of God. God help me to pursue You!
Monday, October 31, 2011
Psalm 3
Category: Petition
Author: David
Situation: He was fleeing from his own son, Absalom (see 2 Samuel 15-17; Psalm 63)
Theme: Relentless trust in God during an impossible situation.
The statement/challenge: "There is no help for him in God."
Author: David
Situation: He was fleeing from his own son, Absalom (see 2 Samuel 15-17; Psalm 63)
Theme: Relentless trust in God during an impossible situation.
The statement/challenge: "There is no help for him in God."
- an insult to the anointed king of Israel
- an insult to God who anointed David king
- parallel to Jesus -- Matt 27:43ff
You, Yahweh, are to me:
- my shield/protection
- my worth/weight/glory/value
- my Savior
David sleeps through the night, unafraid of terrible odds.
Petition:
"Rise up!" "Save!"
Salvation belongs to the LORD
Blessing on his people
David could have easily found his identity as a father and as the king of Israel very much threatened by this situation in which his own son was leading a rebellion against him and taking his kingdom from him. Instead, he looked to God and found his identity in Him. He confesses, "But You, LORD, are a shield around me, my glory, and the One who lifts up my head." He could sleep in peace unafraid and content knowing that Yahweh was his God and Yahweh was ultimately King of Israel.
I pray that God would be my value today; that nothing would take the position of worth in my life that only belongs to Him.
David could have easily found his identity as a father and as the king of Israel very much threatened by this situation in which his own son was leading a rebellion against him and taking his kingdom from him. Instead, he looked to God and found his identity in Him. He confesses, "But You, LORD, are a shield around me, my glory, and the One who lifts up my head." He could sleep in peace unafraid and content knowing that Yahweh was his God and Yahweh was ultimately King of Israel.
I pray that God would be my value today; that nothing would take the position of worth in my life that only belongs to Him.
Thursday, October 27, 2011
Psalm 2
Category: Royal
Author: David (according to the early church) Acts 4:25
Purpose: The coronation of Israel's king(King)
1. Starts with the plot against Yahweh and His anointed one (Anointed One) cf. Acts 4:25
"Let us tear off their chains and free ourselves from their restraints."
2. Yahweh ridicules their ignorance and speaks from His wrath:
"I have consecrated My k(K)ing on Zion, My holy mountain."
3. David recounts Yahweh's decree:
"You are my Son; today I have become Your Father..."
Heb 2:5 - applies this to Jesus, the Son of God
also 5:5 and Acts 4:25
Yahweh exalts his Anointed One above all kings of the earth.
4. Promise to the Son
5. Admonition to the kings of the earth
To align themselves under Yahweh's grace instead of His wrath.
Monday, October 3, 2011
Psalm 1
I've recently purposed to study through the Psalms in a rather slow manner--once a week--so that I can more deeply appreciate this rich resource which is the inspired Jewish hymnal. Also, I have started studying Hebrew in seminary and hope to use what little Hebrew I am learning in my study.
The past week, I have been meditating on Psalm 1. Here are a few comments:
Category: Wisdom Psalm (sounds much like the Proverbs)
Theme: True happiness
Function: To distinguish between the wise and foolish man; Also functions as the opening psalm.
Author: Anonymous/David assumed
The Psalmist begins by revealing the secret of true happiness: delight in the instruction of Yahweh and mind-renewal through His law. The man who lives in such a way stands in stark contrast to the man who follows the advice of the wicked, takes the path of sinners, or joins a group of mockers.
John Trapp observes this of the premise of Psalm 1 - "The Psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers, or all of them put together; they did but beat the bush, God hath here put the bird into our hand."
This contrast between the man who renews his mind and the man who conforms to wickedness is further illustrated by the imagery of a tree that stands by flowing water and chaff that is blown away from the wheat by the hot desert wind. While the life of the mind-renewed man is characterized by stability and prosperity, the life of the conformed man is marked by instability and ruin.
When one acquaints himself with Yahweh and ponders His Word allowing his mind to be renewed by what he sees, Yahweh acquaints Himself with him (vs. 6).
This is true happiness: Fellowship with the Creator.
Ephesians 4:23; Romans 12:2
The past week, I have been meditating on Psalm 1. Here are a few comments:
Category: Wisdom Psalm (sounds much like the Proverbs)
Theme: True happiness
Function: To distinguish between the wise and foolish man; Also functions as the opening psalm.
Author: Anonymous/David assumed
The Psalmist begins by revealing the secret of true happiness: delight in the instruction of Yahweh and mind-renewal through His law. The man who lives in such a way stands in stark contrast to the man who follows the advice of the wicked, takes the path of sinners, or joins a group of mockers.
John Trapp observes this of the premise of Psalm 1 - "The Psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers, or all of them put together; they did but beat the bush, God hath here put the bird into our hand."
This contrast between the man who renews his mind and the man who conforms to wickedness is further illustrated by the imagery of a tree that stands by flowing water and chaff that is blown away from the wheat by the hot desert wind. While the life of the mind-renewed man is characterized by stability and prosperity, the life of the conformed man is marked by instability and ruin.
When one acquaints himself with Yahweh and ponders His Word allowing his mind to be renewed by what he sees, Yahweh acquaints Himself with him (vs. 6).
This is true happiness: Fellowship with the Creator.
Ephesians 4:23; Romans 12:2
Tuesday, August 2, 2011
Shout out to Relentless Love
For a while I've been following the new music coming from churchworksmedia.com and have appreciated the theological and devotional content of the poetry in their new hymns. Also, I appreciate the "singability" and "learnability" (if you will) of the melodies making them appropriate for congregational use.
I feel the newest addition by Chris Anderson and Greg Habegger, entitled Relentless Love, is possibly their best as of yet and look forward to using it in my own church. Read through the poem and listen to the recording they have provided on the site and I'm sure you will agree!
Relentless Love
Kudos to Chris Anderson, Greg Habegger, and the others contributing to provide this resource for Christ's church around the country. May God continue to use you!
I feel the newest addition by Chris Anderson and Greg Habegger, entitled Relentless Love, is possibly their best as of yet and look forward to using it in my own church. Read through the poem and listen to the recording they have provided on the site and I'm sure you will agree!
Relentless Love
Kudos to Chris Anderson, Greg Habegger, and the others contributing to provide this resource for Christ's church around the country. May God continue to use you!
Saturday, July 23, 2011
Book review
"We resemble what we revere for ruin or restoration." This is the premise of G. K. Beale's book entitled, We Become What we Worship. In it, Beale argues that the idolatrous Israelites were indicted by God as resembling, to their shame, the unbecoming characteristics of the lifeless idols which they reverenced.
Beginning with the Isaiah 6 account in which Isaiah is confronted with the glory of God, Beale argues that Israel had become spiritually deaf and blind just as the idols had "eyes but do not see" and "ears but do not hear." Isaiah stands in contrast to the unbelieving Israelites because he saw God in his temple and heard and attended to the voice of the Lord.
Beale ends the book by turning his theology of idolatry on end and arguing that a worshiper of the true God also has the capacity of reflecting Whom he reveres for his own restoration.
The premise of this book is compelling. I believe it helps us understand the passages in the Old Testament in which the people of God were deaf to His message. It was a result of their own sin of idolatry and rejection of God that their hearts were hardened toward God; and in the same way, our hearts can be hardened when we reach out to things that set themselves up as idols in our lives. We stop resembling God and begin to resemble the things that we value or hope in the most.
But when we worship God, valuing Him above all else, we actually begin to reflect who He is in his glorious moral purity and loveliness. This is sanctification; we partake in the Divine nature through Christ!
"Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God." Romans 12:2 (HCSB)
Beginning with the Isaiah 6 account in which Isaiah is confronted with the glory of God, Beale argues that Israel had become spiritually deaf and blind just as the idols had "eyes but do not see" and "ears but do not hear." Isaiah stands in contrast to the unbelieving Israelites because he saw God in his temple and heard and attended to the voice of the Lord.
Beale ends the book by turning his theology of idolatry on end and arguing that a worshiper of the true God also has the capacity of reflecting Whom he reveres for his own restoration.
The premise of this book is compelling. I believe it helps us understand the passages in the Old Testament in which the people of God were deaf to His message. It was a result of their own sin of idolatry and rejection of God that their hearts were hardened toward God; and in the same way, our hearts can be hardened when we reach out to things that set themselves up as idols in our lives. We stop resembling God and begin to resemble the things that we value or hope in the most.
But when we worship God, valuing Him above all else, we actually begin to reflect who He is in his glorious moral purity and loveliness. This is sanctification; we partake in the Divine nature through Christ!
"Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God." Romans 12:2 (HCSB)
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