Psalm 29
David focuses on the glory of the Lord as seen in the mighty force of his voice. The first stanza repeats the phrase "ascribe to the Lord" three times, each one building on the previous thought: first identifying the audience to whom the command is given (heavenly beings), second identifying exactly what they are to ascribe to the Lord (glory) and third identifying the reason for ascribing glory to the Lord (he is due it). The second stanza focuses on the voice of the Lord and David gives many examples of what the voice of the Lord can accomplish. David ends by affirming the Lord's position as King above all the turmoil of earth. He re-inforces the idea of the Lord being enthroned: he is not waiting for this throne or his kingdom but sits as ruler now.
David's main point seems to be that we should give the Lord the glory he is due because he is so powerful that his very words have a devastating affect on people and nations and because he is enthroned as the King of the universe. The imagery that David uses to describe the affect that the Lord's voice has is stark and sometimes frightening. At first it reinforces the majesty of the Lord: the voice of the Lord thundering over the waters in power and majesty. Then David reminds us just how powerful the Lord's voice is: it not only creates but destroys; it not only draws people but sends them running like a frightened calf. This is something that I don't think of often. Actually, I'm not sure that's a fair statement. I live with a constant awareness of the Lord's justice and might. It is always there in the background acting as a motivating factor for much of my life. Yet it is a somewhat unrealized fear. I rationalize my choice to engage in sin by stating that I haven't been punished yet but I live in constant fear that someday the shoe will drop and I will be in a world of hurt for all the selfishness and depravity that my choices have exhibited. I believe that the Lord can use this fear to bring repentance and I believe that there is a seed of truth in there. However, I also believe that this type of fear actually keeps me at a distance from God. I act as if I believe that if I maintain my distance I am less likely to be discovered for who I am and therefore less likely to face the terrible voice of the Lord. My prayer is that the Lord would reveal the fullness of who he is to me: all his goodness, his grace, his love and his majesty. I want to have a healthy fear of the Lord for it is the beginning of wisdom and I also want to realize the intimacy and peace that is available to me as one who has placed his trust in the Lord.
This is where David ends his psalm. The Lord is enthroned over the chaos and turbulence, he strengthens his people and he blesses them with peace. I believe that the Lord actively provides strength and peace to his people but I also believe that there is a passive, if one can use such a word about the Lord, aspect to his provision: I receive peace and strength when I realize and acknowledge that the Lord is enthroned over the flood. He is the King and I can rest in confidence and move in confidence. The chaos and turbulence of this world will not overcome me or overthrow the Lord. He is the King.
Showing posts with label God's justice. Show all posts
Showing posts with label God's justice. Show all posts
Wednesday, August 25, 2010
Tuesday, June 1, 2010
Arise!
Psalm 10
This psalm was originally the second half of Psalm 9 which means that it was also written by David. The psalm is another lament: the world is not as it should be. In this particular case, the complaint is that the wicked are taunting God with their words and actions and are getting away with it. David calls for the LORD to arise and ends by assuring himself and his congregation that God does see the trouble of the innocent and is keeping a record of it.
David uses some vivid imagery in this psalm. He compares the wicked to a lion who waits in ambush for the weak and helpless. He describes God twice as the defender of the fatherless. He calls for God to break the arms of the wicked so they won't be able to continue their reign of terror.
In my sermon this past weekend I talked about forgiveness. David doesn't have a very forgiving attitude in this psalm. I don't think this is what Jesus had in mind when he taught us to pray for those who persecute us and love our enemies. However, what I notice is that David is not taking revenge. He is asking God to act on behalf of the poor. Of course, it was a bit different in OT times because God did use people like David and all kinds of nations as his instrument of justice. But it is still instructive to notice who David leaves justice with: God. I can remain at peace because I know that the judge of all the earth will do what's right. Yes, there are times I wish he would act more swiftly. Yes, there are times I wish he would act less secretly. Yes, there are times I wonder if hell will burn hot enough to make up for the murder and abuse of the innocents in our world. But in the end, I trust that the LORD is King for ever and ever and there will come a time when mere earthly mortals will never again strike terror. In the mean time, I can pray the prayer of David: "Arise, LORD! Lift up your hand, O God. Do not forget the helpless."
This psalm was originally the second half of Psalm 9 which means that it was also written by David. The psalm is another lament: the world is not as it should be. In this particular case, the complaint is that the wicked are taunting God with their words and actions and are getting away with it. David calls for the LORD to arise and ends by assuring himself and his congregation that God does see the trouble of the innocent and is keeping a record of it.
David uses some vivid imagery in this psalm. He compares the wicked to a lion who waits in ambush for the weak and helpless. He describes God twice as the defender of the fatherless. He calls for God to break the arms of the wicked so they won't be able to continue their reign of terror.
In my sermon this past weekend I talked about forgiveness. David doesn't have a very forgiving attitude in this psalm. I don't think this is what Jesus had in mind when he taught us to pray for those who persecute us and love our enemies. However, what I notice is that David is not taking revenge. He is asking God to act on behalf of the poor. Of course, it was a bit different in OT times because God did use people like David and all kinds of nations as his instrument of justice. But it is still instructive to notice who David leaves justice with: God. I can remain at peace because I know that the judge of all the earth will do what's right. Yes, there are times I wish he would act more swiftly. Yes, there are times I wish he would act less secretly. Yes, there are times I wonder if hell will burn hot enough to make up for the murder and abuse of the innocents in our world. But in the end, I trust that the LORD is King for ever and ever and there will come a time when mere earthly mortals will never again strike terror. In the mean time, I can pray the prayer of David: "Arise, LORD! Lift up your hand, O God. Do not forget the helpless."
Wednesday, May 26, 2010
vindication
Psalm 7
This is another psalm of David. The title indicates that it was written concerning Cush the Benjamite. No further information about Cush is given but from the psalm it is clear that Cush is making false accusations against David. Since Saul was also a Benjamite, it is speculated that Cush had the ear of the king and was speaking directly to him about David. There is some speculation that Cush may have been a code word for Saul himself.
In Psalm 6, David is suffering because of his own sinfulness. In this psalm, he is suffering as the result of someone else's sinfulness. Again, this psalm is a lament. David recognizes that something is broken and takes his frustration to God. David calls for his day in court in order to vindicate himself. What is interesting is that God acts as both Judge and David's Defender. The other interesting image is in v. 14: "those who are pregnant with evil..." A very vivid image!
The flow of the psalm is: I am suffering unjustly because of the untrue accusation of Cush. I appeal to God's justice. God's justice means that those who plant traps for the righteous will fall into them themselves. Because I know that justice will prevail, and therefore I will be vindicated and rescued, I will praise God.
If I lived like this, my life would seem so peaceful to those observing my life. I may cry out to God and rage against the injustices and brokeness of the world but outwardly, I would seem at peace because I would be living with the unshakeable assurance that no matter what accusations may be brought against me, no matter what injustices may be suffered in the world, they will all come to light when the Lord gathers the assembly around him and sits enthroned over them and judges the peoples. All the brokeness in this world will be restored. All the injustice of this world will be brought to justice. All the lies will be revealed by truth. All the darkness will succumb to the light. All the righteous will be vindicated.
This is another psalm of David. The title indicates that it was written concerning Cush the Benjamite. No further information about Cush is given but from the psalm it is clear that Cush is making false accusations against David. Since Saul was also a Benjamite, it is speculated that Cush had the ear of the king and was speaking directly to him about David. There is some speculation that Cush may have been a code word for Saul himself.
In Psalm 6, David is suffering because of his own sinfulness. In this psalm, he is suffering as the result of someone else's sinfulness. Again, this psalm is a lament. David recognizes that something is broken and takes his frustration to God. David calls for his day in court in order to vindicate himself. What is interesting is that God acts as both Judge and David's Defender. The other interesting image is in v. 14: "those who are pregnant with evil..." A very vivid image!
The flow of the psalm is: I am suffering unjustly because of the untrue accusation of Cush. I appeal to God's justice. God's justice means that those who plant traps for the righteous will fall into them themselves. Because I know that justice will prevail, and therefore I will be vindicated and rescued, I will praise God.
If I lived like this, my life would seem so peaceful to those observing my life. I may cry out to God and rage against the injustices and brokeness of the world but outwardly, I would seem at peace because I would be living with the unshakeable assurance that no matter what accusations may be brought against me, no matter what injustices may be suffered in the world, they will all come to light when the Lord gathers the assembly around him and sits enthroned over them and judges the peoples. All the brokeness in this world will be restored. All the injustice of this world will be brought to justice. All the lies will be revealed by truth. All the darkness will succumb to the light. All the righteous will be vindicated.
Monday, June 25, 2007
good news = gospel
Romans 3:21-26
Observation:
The key words are: righteousness, law, faith, justifies. They are repeated through out these verses. The contrast is the righteousness that comes from the law vs. the righteousness that comes from God.
There is a small word picture that most readers would have picked up on comparing the death of Jesus to the atonement sacrifice in the OT.
Interpret:
The phrase that connects this to the rest of the chapter and the book is "But now..." indicating that there is a change in the present that alters everything. Up to this point, Paul points out that all of us are guilty, whether we have the law or not. All of our religious ceremonies and arrogance will not save us from God's wrath. But now...
Up to this point, Paul has proven that we are not declared righteous by observing the law adn therefore the just do not live by the law. In this passage, he proves how we can be declared righteous through the death of Jesus Christ - adding to his thesis that the just will live by faith (or, we are declared just/righteous by faith).
The main argument of this passage is that righteousness comes from God through faith in Jesus Christ. None of us could attain righteousness on our own because we all (whether Jew or Gentil - there is no difference when it comes to righteousness) fall short but we all (whether Jew or Gentile) can be declared righteous by God's grace through the sacrifice of Jesus. In Jesus, we see the justice and the grace of God.
Apply:
God's exceptional and indescribable mercy is seen clearly in this passage: because I could not attain his standard of righteousness, I deserve punishment but he gives me righteousness through Jesus. Wow! I also see God's justice - he could not let sin go unpunished but in his grace allowed Jesus to take the punishment for me. Wow (again)! My response should be complete surrender to God and a complete humbling before him. He saved me - it wasn't my merit or effort or attractiveness (and I know I'm pretty attractive...). It was his character that moved him to act on my behalf. My salvation depends on God, not on me.
Monday, June 18, 2007
conversation on circumcision
Romans 2:25-29
Observe:
The key words of this passage are circumcision and the law. Paul repeats these words, comparing and contrasting them several times. He contrasts circumcision of the flesh to circumcision of the heart, creating a fairly vivid word picture... ouch!!
Paul is obviously addressing Jewish Christians again in this section of his letter.
Interpret:
The main argument Paul makes here is that circumcision of the flesh does not automatically make a person a law-abider. In fact, if someone lives according to God's standard but is not circumcised, God regards them as being circumcised - I believe this is talking about a Gentile who did not have access to God's revelation in the Law and Prophets. Paul is arguing that there is more important things in God's view than the outward markings of belonging to him; specifically he is saying that the true sign of belonging to God is the new life (circumcised heart) brought by the power of the Holy Spirit.
Apply:
First, I see God's justice clearly again. Even though he chose the nation of Israel to be his special, chosen people, he creates a level playing field: righteousness does not come from having the law or meeting the ceremonial requirements such as circumcision. Righteousness comes from God and a person who never has read the Law but is trying to live according to the revelation God has given to her can be regarded just as righteous as the person who has access to the Law (Paul is going to argue in chapter 3 that no one is righteous in God's sight, whether they have the law or not).
Secondly, I am convicted about the outward signs that I place value on: going to church, living a "moral" life (at least outwardly), etc. In effect, I have become just as religious as the Jews - relying on the culture of Christianity rather than on the inward cutting away of sin and selfishness as I surrender the Holy Spirit, submitting to his work in my life.
Finally, I am convicted (again) about the pious, superiour spirituality that I try to impose on people around me. It is more about behaving a certain way than it is about a vital, real relationship with God that transforms me and regenerates me from the heart. Can you imagine what such a person would look like - rather than worrying about conforming to the restrictions of cultural Christianity they were consumed by love for Christ and a desire to please God (conforming to the "restrictions" of God).
Observe:
The key words of this passage are circumcision and the law. Paul repeats these words, comparing and contrasting them several times. He contrasts circumcision of the flesh to circumcision of the heart, creating a fairly vivid word picture... ouch!!
Paul is obviously addressing Jewish Christians again in this section of his letter.
Interpret:
The main argument Paul makes here is that circumcision of the flesh does not automatically make a person a law-abider. In fact, if someone lives according to God's standard but is not circumcised, God regards them as being circumcised - I believe this is talking about a Gentile who did not have access to God's revelation in the Law and Prophets. Paul is arguing that there is more important things in God's view than the outward markings of belonging to him; specifically he is saying that the true sign of belonging to God is the new life (circumcised heart) brought by the power of the Holy Spirit.
Apply:
First, I see God's justice clearly again. Even though he chose the nation of Israel to be his special, chosen people, he creates a level playing field: righteousness does not come from having the law or meeting the ceremonial requirements such as circumcision. Righteousness comes from God and a person who never has read the Law but is trying to live according to the revelation God has given to her can be regarded just as righteous as the person who has access to the Law (Paul is going to argue in chapter 3 that no one is righteous in God's sight, whether they have the law or not).
Secondly, I am convicted about the outward signs that I place value on: going to church, living a "moral" life (at least outwardly), etc. In effect, I have become just as religious as the Jews - relying on the culture of Christianity rather than on the inward cutting away of sin and selfishness as I surrender the Holy Spirit, submitting to his work in my life.
Finally, I am convicted (again) about the pious, superiour spirituality that I try to impose on people around me. It is more about behaving a certain way than it is about a vital, real relationship with God that transforms me and regenerates me from the heart. Can you imagine what such a person would look like - rather than worrying about conforming to the restrictions of cultural Christianity they were consumed by love for Christ and a desire to please God (conforming to the "restrictions" of God).
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