Psalm 3
This psalm was written by David while he was fleeing his son, Absalom. I think that context gives extra meaning to the words of the psalm. I don't think the psalms are always arranged thematically but Psalm 2 and 3 fit very well together: God has installed his king in Zion and David expressed complete confidence and peace in the midst of turmoil.
David states the problem: I am so surrounded by enemies that nobody has any hope of my survival. Then he states his confidence: it is God who will protect me, deliver me and potentially restore me. Because of this confidence, David can slepp at night without fear.
This is really an acknowledgement of God's sovreign control. If God really is the ruler of this world and if he really does laugh at the plans of those who rebel against him, then David really has nothing to fear. The plans of Absalom will not overthrow the plans of God. For that matter, the plans of David will not prevent God from accomplishing his purpose. Because David knows that God is in control, he can rest. Because David knows that God is good, he can trust that God's plan, whatever it is, will be good. God sustains David. God lifts David's head.
While I don't often (ever?) have a tonne of human enemies surrounding me, sometimes I feel like circumstances and stresses are piling up around me and threaten to overcome me. There are times when I can't sleep at night because of all the worries I have. David reminds me that I can sleep in peace because God is in control and he is good. Sometimes I feel the need to lift my own head: to sustain myself, to glorify myself, to defend myself. David reminds me that God is the lifter of my head, the sustainer of my life, health and reputation and the shield that defends me. I can have the same confidence in the face of failure, temptation and sin. God is the one who restores and sustains me. There are things I can and should put in place to prevent myself from giving in to sin but ultimately, Christ is my strength, my shield and my defender. I can build my confidence on the second last line of the psalm: from the Lord comes deliverance.
Wednesday, May 19, 2010
Tuesday, May 18, 2010
God's Laughter
Psalm 2
This psalm is made up of the image of the kings of the earth conspiring together against the King of the kings and God's response to their plans. The psalmist paints an almost bully-ish picture of God: a God who laughs and scoffs at the feeble plans of the earth's rulers. In the end, the kings of the earth will submit themselves to the king that God has established in Zion.
The key words are wrath, terror/trembling. There is an interesting choice of words in the last couple of verses: "celebrate his rule with trembling." It reminds me a bit of the old stories of communist Russia - you didn't want to be the first one to stop applauding the president. It paints a very interesing picture of God.
This psalm was probably used as part of the coronation ceremony of the King of Israel but also has a lot of foreshadowing pointing to the coming King of the kings. There is a lot of adoption language which, in conjunction with the historical kings would mean that God has given the king of Israel his authourity to rule. In relation to the Messiah, it speaks more about the authourity that the Messiah has.
The picture this psalm paints of God depends on which side of the line you are on. If I am one who takes refuge in God, then this psalm is incredibly comforting: there is nothing that the leaders, rulers, governments, presidents, prime ministers, chancellors and kings of this world can do to subvert the plans of God. I don't have to stress, worry or fret. God has installed his King in Zion. I can trust completely in him.
On the other hand, if I am one who is opposing God and his plans, I have a lot to be worried about. He has installed his King in Zion and there is nothing that I can do to subvert his plans. My only play is to kiss the son, to surrender to the supremacy of Christ.
The truth is that I am in both camps. I have surrendered to the supremacy of Christ but I am like one of the Baltic states in the old CSSR: constantly trying to assert my own independence and right to rule. I must constantly remind myself that I live my life in submission to the King of the kings. I am only blessed if I take refuge in him.
This psalm is made up of the image of the kings of the earth conspiring together against the King of the kings and God's response to their plans. The psalmist paints an almost bully-ish picture of God: a God who laughs and scoffs at the feeble plans of the earth's rulers. In the end, the kings of the earth will submit themselves to the king that God has established in Zion.
The key words are wrath, terror/trembling. There is an interesting choice of words in the last couple of verses: "celebrate his rule with trembling." It reminds me a bit of the old stories of communist Russia - you didn't want to be the first one to stop applauding the president. It paints a very interesing picture of God.
This psalm was probably used as part of the coronation ceremony of the King of Israel but also has a lot of foreshadowing pointing to the coming King of the kings. There is a lot of adoption language which, in conjunction with the historical kings would mean that God has given the king of Israel his authourity to rule. In relation to the Messiah, it speaks more about the authourity that the Messiah has.
The picture this psalm paints of God depends on which side of the line you are on. If I am one who takes refuge in God, then this psalm is incredibly comforting: there is nothing that the leaders, rulers, governments, presidents, prime ministers, chancellors and kings of this world can do to subvert the plans of God. I don't have to stress, worry or fret. God has installed his King in Zion. I can trust completely in him.
On the other hand, if I am one who is opposing God and his plans, I have a lot to be worried about. He has installed his King in Zion and there is nothing that I can do to subvert his plans. My only play is to kiss the son, to surrender to the supremacy of Christ.
The truth is that I am in both camps. I have surrendered to the supremacy of Christ but I am like one of the Baltic states in the old CSSR: constantly trying to assert my own independence and right to rule. I must constantly remind myself that I live my life in submission to the King of the kings. I am only blessed if I take refuge in him.
Tuesday, May 11, 2010
Blessed
Psalm 1
There is a contrast between the rootedness of the righteous and the temporary nature of the unrighteous. There is also a nice word picture of temptation: starts with journeying with someone, leads to hanging out in bad places and finally ends up by being at home or taking a place among the wicked. There is another word picture of the blessed one: he is like a tree planted by streams of water that produces fruit in the proper season.
The word delight stands out to me. The psalmist is not talking about a religious reading of the law of the Lord. No, the blessed one takes delight or finds pleasure in the laws of God.
This psalm speaks to me on so many levels. In terms of tempation, am I walking in step with the wicked? Do I hang out in places where I know I will find trouble? Do I feel at home in the company of the wicked? This isn't talking about having friends who are lost but about allowing the lost to influence my behaviour. Secondly, do I take delight in the Word of God? There are times when studying the Word has actually been a rush! However, too many times it is a chore. This is because I don't really understand the value of what I have. The King of the universe is communicating with me! If I am at all alive spiritually, that should bring me great delight!
Finally, there are times when life just seems to be a slog. The promise of this psalm is that the one who avoids the ways of evil, delights in the Word of God and meditates on it will prosper. In the immediate context it is probably talking about success in life: riches, honour, position of respect, etc. In the light of the New Testament, I cannot claim this promise for myself. However, there will be a contentment and a peace when the Word of God is the source of my pleasure and the focus of my meditation.
There is a contrast between the rootedness of the righteous and the temporary nature of the unrighteous. There is also a nice word picture of temptation: starts with journeying with someone, leads to hanging out in bad places and finally ends up by being at home or taking a place among the wicked. There is another word picture of the blessed one: he is like a tree planted by streams of water that produces fruit in the proper season.
The word delight stands out to me. The psalmist is not talking about a religious reading of the law of the Lord. No, the blessed one takes delight or finds pleasure in the laws of God.
This psalm speaks to me on so many levels. In terms of tempation, am I walking in step with the wicked? Do I hang out in places where I know I will find trouble? Do I feel at home in the company of the wicked? This isn't talking about having friends who are lost but about allowing the lost to influence my behaviour. Secondly, do I take delight in the Word of God? There are times when studying the Word has actually been a rush! However, too many times it is a chore. This is because I don't really understand the value of what I have. The King of the universe is communicating with me! If I am at all alive spiritually, that should bring me great delight!
Finally, there are times when life just seems to be a slog. The promise of this psalm is that the one who avoids the ways of evil, delights in the Word of God and meditates on it will prosper. In the immediate context it is probably talking about success in life: riches, honour, position of respect, etc. In the light of the New Testament, I cannot claim this promise for myself. However, there will be a contentment and a peace when the Word of God is the source of my pleasure and the focus of my meditation.
Wednesday, February 17, 2010
the end
Hebrews 13:20-25
The author ends with a benediction, which both praises God and asks for his blessing on the audience, and final greetings. In the TNIV, it is clear that the author is writing from Italy. The author also has relationship with Timothy, who, it appears, was in jail but has now been released. The author is free to travel (v. 23) and therefore it is not jail that is preventing travel (v. 19).
In the benediction, the author reminds the audience of God's incredible power and the superiority and eternal nature of the new covenant. It is from this power that the author calls for the equipping of the audience to do what God has called them to do, reminding the audience that the fulfillment of God's call is for the glory of Christ.
This is a good reminder. In staff chapels we're studying the letter to the Colossians. It has the same basic tone: we work in God's strength for Christ's glory. I get a little bit sick of Christian athletes because they are always giving God credit for stuff and it sounds a bit hokey but... they actually have it right to a point. God gives us the ability to do what he has called us to do. He does not call us to things that he does not enable us for. So, when I accomplish what God has called me to do, it is to his glory and credit. There is nothing for me to boast about or feel proud about. I couldn't speak unless God gave me the ability to speak and the insight into his Word. I couldn't lead unless God gave me the ability to lead and the wisdom to know where to go. Everything I do is because God has given me life, breath, strength, grace, gifts, talents, etc. My life stands as a monument to him.
The author ends with a benediction, which both praises God and asks for his blessing on the audience, and final greetings. In the TNIV, it is clear that the author is writing from Italy. The author also has relationship with Timothy, who, it appears, was in jail but has now been released. The author is free to travel (v. 23) and therefore it is not jail that is preventing travel (v. 19).
In the benediction, the author reminds the audience of God's incredible power and the superiority and eternal nature of the new covenant. It is from this power that the author calls for the equipping of the audience to do what God has called them to do, reminding the audience that the fulfillment of God's call is for the glory of Christ.
This is a good reminder. In staff chapels we're studying the letter to the Colossians. It has the same basic tone: we work in God's strength for Christ's glory. I get a little bit sick of Christian athletes because they are always giving God credit for stuff and it sounds a bit hokey but... they actually have it right to a point. God gives us the ability to do what he has called us to do. He does not call us to things that he does not enable us for. So, when I accomplish what God has called me to do, it is to his glory and credit. There is nothing for me to boast about or feel proud about. I couldn't speak unless God gave me the ability to speak and the insight into his Word. I couldn't lead unless God gave me the ability to lead and the wisdom to know where to go. Everything I do is because God has given me life, breath, strength, grace, gifts, talents, etc. My life stands as a monument to him.
Thursday, February 11, 2010
leaders
Hebrews 13:17-19
There are two imperatives, each with further, explanation in these verses. The first is: "have confidence in your leaders." This includes the author as one of the audience's leaders seen by the plural "us". The reason that the audience should have confidence in their leaders is that the leaders are going to have to give an account for their leadership. The author has confidence that the leaders take their role seriously, understand that they are under the authourity of Christ and will have to give an account of how they led (see v18). Because of this, the conclusion is that the leaders have the best possible motives and are, as best as they can, ministering according to the direction of the Spirit. The audience's responsibility is to make sure that leadership is not a burden.
The second imperative is: "pray for us." The author implies what the audience should pray for: that the work of leadership will not be a burden, that the leaders will keep their conscience clear and that they will fulfill their desire to live honourably. We learn in this section that the author is prevented from joining the audience for some reason.
There are two implications for me: 1) because I have leaders over me, I must remember to pray for them and to have confidence in their leadership. This doesn't mean blind obedience but to recognize that they are leading as best as they know how and that their desires and motives are good. I must be very careful about how I talk about them and to them. I don't have any real problems with the leadership of this church but it's a good reminder to support them through prayer. 2) as a leader I must make sure that my motives are pure, my conscience is clear and that my desire is to live honourably as a leader. As soon as personal ambition or pride enter the equation, my leadership abilities are compromised. I enjoy leadership but it is a massive responsibility.
There are two imperatives, each with further, explanation in these verses. The first is: "have confidence in your leaders." This includes the author as one of the audience's leaders seen by the plural "us". The reason that the audience should have confidence in their leaders is that the leaders are going to have to give an account for their leadership. The author has confidence that the leaders take their role seriously, understand that they are under the authourity of Christ and will have to give an account of how they led (see v18). Because of this, the conclusion is that the leaders have the best possible motives and are, as best as they can, ministering according to the direction of the Spirit. The audience's responsibility is to make sure that leadership is not a burden.
The second imperative is: "pray for us." The author implies what the audience should pray for: that the work of leadership will not be a burden, that the leaders will keep their conscience clear and that they will fulfill their desire to live honourably. We learn in this section that the author is prevented from joining the audience for some reason.
There are two implications for me: 1) because I have leaders over me, I must remember to pray for them and to have confidence in their leadership. This doesn't mean blind obedience but to recognize that they are leading as best as they know how and that their desires and motives are good. I must be very careful about how I talk about them and to them. I don't have any real problems with the leadership of this church but it's a good reminder to support them through prayer. 2) as a leader I must make sure that my motives are pure, my conscience is clear and that my desire is to live honourably as a leader. As soon as personal ambition or pride enter the equation, my leadership abilities are compromised. I enjoy leadership but it is a massive responsibility.
Wednesday, February 10, 2010
continuous sacrifice
Hebrews 13:15-16
The author changes focuses a bit. The previous paragraph compared the sacrifice of the priests to the sacrifice of Christ and this paragraph moves on to the sacrifice the audience is called to make. The key words are continually and sacrifice. The author includes two examples of sacrifice that is pleasing to God: a sacrifice of praise through Jesus and doing good to and sharing with others.
The author's line of reasoning is that despite the persecution and hardship that the audience is facing, they should not forget to keep on praising God and doing good to others. I am not sure if the author is talking about fellow believers or those outside the family of God. My guess is that the author has both in mind.
I get so focused on my own life and all the things that I have to do and all the things I am facing that I forget the two great commandments: love God and love my neighbour. This is hard to do when all my energy and attention is focused on me. I pray that God would help me to remember him and remember my neighbour in the midst of my busy-ness and stress. I think it's significant that the author uses the word sacrifice: it will cost me something (time, energy, effort, focus) to love God and love my neighbour in this way. However, I trust that the sacrifice is worth it.
The author changes focuses a bit. The previous paragraph compared the sacrifice of the priests to the sacrifice of Christ and this paragraph moves on to the sacrifice the audience is called to make. The key words are continually and sacrifice. The author includes two examples of sacrifice that is pleasing to God: a sacrifice of praise through Jesus and doing good to and sharing with others.
The author's line of reasoning is that despite the persecution and hardship that the audience is facing, they should not forget to keep on praising God and doing good to others. I am not sure if the author is talking about fellow believers or those outside the family of God. My guess is that the author has both in mind.
I get so focused on my own life and all the things that I have to do and all the things I am facing that I forget the two great commandments: love God and love my neighbour. This is hard to do when all my energy and attention is focused on me. I pray that God would help me to remember him and remember my neighbour in the midst of my busy-ness and stress. I think it's significant that the author uses the word sacrifice: it will cost me something (time, energy, effort, focus) to love God and love my neighbour in this way. However, I trust that the sacrifice is worth it.
Tuesday, February 9, 2010
disgrace
Hebrews 13:11-14
The key words in this passage are blood, outside, holy, city. The author is revisiting the persecution the audience has and is enduring for the sake of Christ, reminding them that Christ was also an outcast from society. This passage also continues the comparison and contrast between the rituals of the tabernacle and the sacrifice of Christ and contains the theme of the city that is yet to come.
The author makes an obvious argument with some subtle subtexts. The obvious argument is: Just like the bodies of the sacrificed animals were cast outside the camp, so Christ was killed outside the city and so should we be willing to be separate from society for the sake of Christ. The subtexts are: the priest brought the blood of the sacrifice to the Most Holy Place while Christ was the sacrifice whose blood makes people holy. The author is again pointing out the supremacy of Christ and his sacrifice: it's not about a holy place, it's about holy people and there is the indication that the priest is still carrying the blood of animals into the Most Holy Place (the verb "carries" is in the present in English. I don't know about the Greek), indicating that these sacrifices must be continually offered while Jesus' sacrifice is talked about in the past tense, indicating that his sacrifice is final.
When Christine and I visited Hamilton, it felt foreign to us. We knew that it was not our home, although it will be for three years. However, I don't often have that same feeling about this earth. I am too settled here and I identify too closely with this culture, society, world. If I had to live outside of the society, it would be painful for me. I have become to accustomed to this city and I am no longer looking forward to the city that is yet to come. However, there are moments when I realize that I am not home, when this city and world that I live in seems foreign to me. I need the Spirit's help to help me look with fresh eyes at this world and to remind me that I am not yet home.
The key words in this passage are blood, outside, holy, city. The author is revisiting the persecution the audience has and is enduring for the sake of Christ, reminding them that Christ was also an outcast from society. This passage also continues the comparison and contrast between the rituals of the tabernacle and the sacrifice of Christ and contains the theme of the city that is yet to come.
The author makes an obvious argument with some subtle subtexts. The obvious argument is: Just like the bodies of the sacrificed animals were cast outside the camp, so Christ was killed outside the city and so should we be willing to be separate from society for the sake of Christ. The subtexts are: the priest brought the blood of the sacrifice to the Most Holy Place while Christ was the sacrifice whose blood makes people holy. The author is again pointing out the supremacy of Christ and his sacrifice: it's not about a holy place, it's about holy people and there is the indication that the priest is still carrying the blood of animals into the Most Holy Place (the verb "carries" is in the present in English. I don't know about the Greek), indicating that these sacrifices must be continually offered while Jesus' sacrifice is talked about in the past tense, indicating that his sacrifice is final.
When Christine and I visited Hamilton, it felt foreign to us. We knew that it was not our home, although it will be for three years. However, I don't often have that same feeling about this earth. I am too settled here and I identify too closely with this culture, society, world. If I had to live outside of the society, it would be painful for me. I have become to accustomed to this city and I am no longer looking forward to the city that is yet to come. However, there are moments when I realize that I am not home, when this city and world that I live in seems foreign to me. I need the Spirit's help to help me look with fresh eyes at this world and to remind me that I am not yet home.
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