Saturday, March 31, 2018

Seeing Jesus in the Psalms


As we read the psalms and ask how it is that we, like the psalmists, may properly engage with God in prayer - we try and climb into the mind of the psalmist. Many times, we are at a loss. I often look for repeated words or ideas. I try and discern an outline or a pattern. And sometimes it clicks. It makes sense. But other times…

Another way of reading the psalms is to see Jesus there. He is the fulfillment of what is written in the Old Testament. He is greater and better than any previous figure. And so, in the psalms, we find that the psalmist often struggles with his own self. And we can relate. But Jesus does not. So not every phrase pertains precisely to Jesus’ experience. But at least portions do. For instance, here is Psalm 30:2-3 - “O LORD my God, I cried to You for help, and You healed me. O Lord, You have brought up my soul from Sheol; You have kept me alive, that I would not go down to the pit.” Here we can see Jesus in his passion, in the garden, in his trial and death. But God did not keep him alive. Jesus gave his life for us. And then God raised Jesus to new life. Jesus outstrips the original context, but we are able to see hints of him.

In Psalm 31:5, we are pressed to see Jesus, in that Jesus himself quotes the words of this psalm from his own mouth on the cross at the end of his earthly life: “Into Your hand I commit my spirit;” and then completing the verse, “You have ransomed me, O LORD, God of truth.” The first phrase certainly pertains, though in the second phrase, we understand that it was Jesus himself who, in dying on the cross, was himself the ransom for us. We are the ones ransomed by his sacrifice.

In this Easter Sunday edition of the newsletter, let me give you one more verse from Psalm 30, in which we try to work with a psalm by seeing Jesus in it. Psalm 30:5 says, “For his anger is but for a moment, His favor is for a lifetime; Weeping may last for the night, but a shout of joy comes in the morning.” Our understanding of this verse can only be enriched by thinking about the experience of Jesus on the cross and in his death, and then his resurrection on that third day. We can enter into the experience of the disciples and other followers of Jesus as they are beset by disappointment and disillusionment at the loss of their Lord. But then comes the angelic announcement from the tomb - He is not here; He is risen, just as He said. And we get it. It has become a psalm, a prayer, that we ourselves can pray.

Friday, March 23, 2018

Talking about God, and Talking to God (Psalm 19)


It’s not wrong to talk about God. In fact, it is essential. Also, it’s not wrong to talk about prayer. But there is the danger that in all of our talking, we often don’t get around to praying. Sometimes, we sit around and talk about God, but forget to talk to God.

Psalm 19 illustrates this for us, with an appropriate and happy ending. It is a beautiful psalm made up of two large parts. The first part (vv. 1-6) rejoices in the grandeur of God in creation. Here we see God bursting forth in His creative energy and power, and the psalmist is bursting right back in his enjoyment and praise. The second half (vv. 7-11) is a tender reflection on the value of “the law of the Lord.” It’s tone is much more restorative - “restoring the soul;” enlightening the eyes;” “making wise the simple.” The psalm confesses that we are a people with damaged souls, limited perception, and sometimes downright stupid. But God steps in and gives us a revelation of Himself and His character that can identify our sins and provide direction for recovery. (Remember, the Law does not save, only Jesus does. The power of salvation is in Christ, but the Law points us in that direction).

All of these verses (1-11) are talking about God. But in the end (vv. 12-14), the psalmist is compelled to talk to God. He prays.

There are four requests (commands) from the mouth of the psalmist in light of God’s grandeur and tenderness:
        a) Acquit me of hidden faults. 
        b) Keep back Your servant from presumptuous sins; 
        c) Let them not rule over me; 
        d) Let the words of my mouth and the meditation of my heart be acceptable in Your sight,  

In light of God’s creative and restorative powers, both His grandeur and His tenderness, the psalmist acknowledges his smallness and inability; his dirtiness and unworthiness.  Reading the psalm over and over will not cure the problem. In fact, it will indeed exacerbate it. But it leads him to prayer. And God, in grand and tender fashion, provides the solution.

The mechanism for redemption, - for a) acquittal, and  b) changing the heart’s desires, and c) breaking the yoke of sin, d) so fashioning our words and thoughts that they are actually welcome in the courts of heaven - this is all possible because of the Gospel - that God sent His Son Jesus to die for our sins and be raised as the Lord of glory; to then send His Spirit from heaven to inhabit the hearts of those who believe, so that, we can not only talk about God, but talk to God.

Wednesday, March 14, 2018

Staying Power (Psalm 15)


When David wrote the opening words to Psalm 15, “O LORD, who may abide in Your tent? Who may dwell on Your holy hill?” - most people would assume that his question amounts to this: “Lord, how can I get in?” “What is the rite of passage?” Or, as we find in the New Testament, “what must I do to inherit eternal life?” 

The question could indeed have to do with permission of entry. But I don’t think so. I think the question has more to do with ability to remain. How can I stay there? Or, as its reads, “who may abide..?” 

David had found fellowship with God. He had experienced what he says in Psalm 32:1,2 “How blessed is he whose transgression is forgiven, Whose sin is covered! How blessed is the man to whom the LORD does not impute iniquity.” He had not earned his way in, or worked himself into position. He was blessed with the gift of a right relationship with God through faith in His promises.

But now, having visited this fellowship, how does he remain there, since the temptations of life and flesh constantly tempt us to wander away? David now lays out 6 couplets which provide safeguards for abiding, for dwelling in fellowship with God.
  1. walk and work (v. 2). The one precedes the other. Practice walking with God, and only then let the proper works of love and service flow from that walk.
  2. watch your language (vv. 2b,3a). Do not indulge yourself in telling your own self lies. Self-deception is a huge problem. And then, don’t talk bad about others.
  3. Be the good neighbor that Jesus himself has been to us (3b), and then be the kind of friend that defends in public and tells the truth in private (3c).
  4. Know the difference between good and evil (4ab), and don’t allow those lines to become blurry. Make sure that the influential persons in your life are “those who fear the Lord,” and understand that “a reprobate,” though perhaps prosperous or popular, will only cause you trouble.
  5. Keep your promises (4c), even when it’s not convenient. Our promises are heard by humans, but witnessed by God.
  6. Don’t let money run your life (vv. 5ab), either by using it to leverage others, or allowing it to leverage you. You cannot dwell with God and serve and be mastered by money.
Finally, in the last phrase (5c), the psalm ends with the promise that, by observing these things, we will avoid the paths that lead us away from continued fellowship with God. We will not be shaken.

Thursday, March 08, 2018

A Less-Familiar God (Psalm 5)


I said that I would come back to this psalm, so here goes. I have shared in a devotion how, at the edges of this psalm, the psalmist shows us something about who God is (vv. 2,3 - my King; my God; LORD), and who we need to be before this God (vv. 11-12 - we take refuge in You; we love Your name; we are righteous). 1) We find refuge in the Shepherd-King; 2) we love the one, true God over against all other would-be gods; 3) we find our righteousness, not in ourselves, but in the covenant-keeping LORD who provides us with real righteousness through faith in Jesus. There’s that part.

But let’s not go on to a less-familiar aspect of who God is, found in vv. 4-6. Because we have heard over and over about how God is a God of love. And we do not want to take anything away from that. Except we cannot really understand the wonder of God’s love if we do not appreciate the tension that exists with God’s hate. Yes, that is what the text says. God hates.
Verses 4 and 5 seem to use an ABBA form, that is, the 1st line matches with the last, and the 2 middle lines correspond. 
A - you are not a God who takes pleasure in wickedness;
B - No evil dwells with You
B’ - The boastful shall not stand before Your eyes
A’ - You hate all who do iniquity.

There are certain things that God takes no pleasure in, so much so that Scripture says, “God hates.” Further, the old saying that God hates the sin and loves the sinner … - this phrase seems to contradict that notion. “You hate all who do iniquity.” As we move into verse 6, we add the ideas that God, in this hate, is willing to “destroy," because he “abhors.”

Now just as we have said that we cannot fully understand God’s love without appreciating His hatred, neither can we understand this hatred if we neglect His purpose and nature to love. His love is such that it works through and past that which He abhors. He dives deeply into that in which He takes no pleasure. To put it plainly, He purposes to love what He hates. One thing that we simply cannot say about this God is that He doesn’t care. He cares so much, that He is moved to both hate, and love.

And this is born out in v. 7, where the psalmist testifies that, what he does, he does so “by Your abundant lovingkindness.” This sinner-psalmist, who himself, like us all, has “done iniquity,” is still the beneficiary of God’s lovingkindness, because that is what God does.

x

Friday, March 02, 2018

O LORD, our Lord (Psalm 8)


The psalmist is here speaking to God, not speaking merely for himself, but for a number of people: “O LORD, our Lord.” It is a psalm of praise. He is leading a number of people in the praise of their God, and, stretching across continents and centuries, he leads us as well.

But what do we mean by the phrase, “O LORD, our Lord,” a phrase which begins the psalm, and which ends the psalm. What are we saying? Careful observation will tell us that it is not mere repetition. First, we have the word LORD (all caps), which is a code word for the covenantal and revered name for God. In fact, over time, it was so revered by the Jewish people that they would no longer pronounce it aloud as written in the Hebrew text, in honor (or safekeeping) of the 3rd commandment, “Though shall not take the name of the LORD your God in vain.” When reading the Old Testament text aloud, they would substitute the second name in our verse (Lord, with only the first letter capitalized), which translates Adonai. That is a term of honor, and denotes God’s authority and sovereignty. But the other term speaks of God in covenantal relationship with His people. It’s the name that covers both His mercy and His judgment; His holiness and His compassion. Older translations cover it as Jehovah. More modern translations go ahead and blurt it out: Yahweh. Our verse here renders it “LORD.”

This prayer addresses God in the wonder and breadth of His names, and proclaims His majesty, His splendor, and His strength. These are not just found in isolated spots on earth, but throughout all the earth, and indeed, over and above the earth. He is, in His Persons, majestic, and splendid, and exceedingly strong. Machen says, “a stupendous view of God.” And we, if following our psalmist/leader, are impressed.
This God is so great, He makes us feel small. That is, until we find out how much care and attention He showers on us as He calls us to Himself, and as we walk in restored relationship with Him. “What is man, that You take thought of him?” As David says earlier, “Who am I, …?” To think He shares His majesty with us.
But then, once more, we find that this psalm that includes us, is not all about us. This reference to “the son of man,” “that you care for him,” leads us, - no, forces us to think of Jesus, who indeed rules as God in creation, and under whose feet His and our enemies are being placed. It almost leads us to - praise.