Category Archives: Psalms
I Will Praise You Forever
“I will praise you forever, because of your work;
I will hope in your name, because it is good in the presence of your saints.”
(Psalm 52:11 [verse 9 in English translations])
And here, David, in the midst of the grief and sorrow of loss turns his heart to praise. What a remarkable statement and model for our lives we have in the character in this great king over Israel. How often we find ourselves stuck or absorbed by our grief that we can never find ourselves being pulled out of it; David says that even in the midst of this sorrow, he will give God praise because God has preserved his life and has promised to judge the wicked who have done these horrible things. Loved ones, God will avenge and will make right every wicked act that is done against the lives of his people; may we always follow David’s example and model that in our lives as we praise God in the midst of our crises.
A note should be made here in terms of the word “saints” in translation. Literally, the word that David uses is חָסִיד (chasiyd), which is derived from the word, חֶסֶד (chesed). The word חֶסֶד (chesed), as we have discussed above, refers to God’s covenant faithfulness to us despite our lack of faithfulness in return. Similarly, then חָסִיד (chasiyd) refers to those who are the object or recipients of God’s חֶסֶד (chesed). In the New Testament, the term ἅγιος (hagios — literally, “holy ones”) is rendered as “saints,” yet it seems that the sentiment being communicated is rather similar, for indeed, just as there are none of us who are deserving of God’s faithfulness apart from His divine grace, so too, there are none of us who are holy, but instead we are made holy by God’s divine grace through the completed work of his Son, Jesus Christ.
And it is we, the saints, who have faith in the name of God almighty. Notice that the language referring to “the name” of God is singular. God has many names that are applied to him in scripture, but in a very real sense, these names are just aspects of his one true and Triune name: Yahweh — “I am.” When Jesus gives the disciples what we now know as the “Great Commission,” we find him using the same language once again in the context of baptism: “you shall baptize them in the Name of the Father and of the Son, and of the Holy Spirit” (Matthew 28:19b). Notice that it does not say, “in the names” (plural), but “in the name” (singular). God may be three persons, but he is one in name. And hope is one of those funny little things. It does not exist in and of its own right, but hope must rest on something (a promise, a coming reality, the character of another, etc…). For the believer, we hope in the name of God for we know that he will not forsake his character or his promises to those who are his holy ones.
Beloved, it is in that hope that we can draw confidence and know that God is our fortress and our protector. He will allow us to grow up strong within his gates. He will defend us against our foes. And he will be the one who will avenge us of the wickedness that the ungodly do against us because of His name. Trust Him to that end.
A Luxuriant Olive Tree
“Yet I am like a luxuriant olive tree in the house of God;
I trust in the chesed of God, eternally and forever.”
(Psalm 52:10 [verse 8 in English])
The choice of an olive tree is more significant than just that olives were a staple fruit of David’s day and in the region of Israel. While mature olive trees are fairly sturdy plants, when olive trees begin their growth they are rather weak saplings which typically need to begin their growth alongside of a sturdy fence or support. They need to be protected if they are going to grow in a healthy way. So it is with the believer. We need to grow healthy and strong within the stronghold of our mighty God and in his Word. All too often Christians believe that they can live in the world and grow strong on their own and with their own ideas. And then they wonder why it is that they have such a distorted view of the providence of God and of his grace. Loved ones, to grow healthy as believers, we must grow within the bounds and the confines of the walls of God’s word…it is our very life and breath.
The word “luxuriant” is a word that we don’t use much today, but it is yet a wonderful word; even the sound of it carries with it the feel of grace and fullness and health. A “luxuriant” olive tree is one that bears an abundance of large, ripe, olives; a luxuriant Christian is one whose life bears the fruit of the Spirit (Galatians 5:22-23) in abundance. It is strong and healthy and those who interact with the “luxuriant Christian” are attracted to Christ because of the life lived in the Spirit. How different this world would look if all confessing Christians would live lives so marked by God’s fruit — growing in God’s courts.
There is one characteristic of a “luxuriant” life that must be noted here as well, and that is the trusting in the chesed of God. This Hebrew term is rendered in quite a few ways, depending on the English translation, but it conveys the idea of God’s covenantal faithfulness to us as his people despite our covenantal unfaithfulness in return. When we get a handle on God’s chesed, it will drive us to our knees in thanksgiving and humble prayer. The saint, David reminds us, trusts in this chesed of God and even when the believer does not see God’s hand at work around him, he trusts that God is yet being faithful and will yet continue to be so. Such is the mark that leads one to luxuriant living in Christ Jesus.
See and Fear
“The righteous shall see and fear, and they will mock. ‘Look at the mighty one who would not have God as his refuge and trusted in his abundance and riches! He found strength in his own destruction!”
(Psalm 52:8-9 [verses 6-7 in English translations])
It seems kind of odd to picture believers mocking the downfall of anyone. We are so used to the language of loving and forgiving our enemies, it seems that we have trouble reconciling the two. Of course, scripture doesn’t seem to see any disharmony in this. Yes, the psalmist is mocking those who have chosen to flee from God’s rule and into the means of their own destruction, but at the same time, repeatedly God’s word has called those outside of the faith to repent of their wicked ways and come to God for forgiveness. When one refuses the counsel of wisdom being offered is rejected and the person continues to choose folly, there is a sense that they are getting what they deserve.
The language of the “mighty one” ought to be seen as sarcastic. Usually the term refers to a heroic warrior on the battlefield, but remember the one being spoken of in the immediate context is Doeg the Edomite, servant of Saul, who slew a family of priests…hardly something that would be marked as a glorious battle or achievement. Doeg trusted in his own status and the wealth of Saul, not taking counsel even from Saul’s other soldiers that attacking priests was just not to be done. How drastically sin and greed blind.
The final statement is the most significant of these two verses: “he found strength in his destruction.” In other words, the things that would destroy him are the things that he sought to magnify and revel in. Such is the pathway of sin. Paul writes in Romans 1 that part of God’s judgment is to withdraw his hand of restraint and allow you to pursue sin and wickedness to your own end. We bury ourselves in our sin, reveling in those things that undo us. How good the grace of God is that delivers us from this end, but how wicked we are in pursuing that end. Beloved, do not find strength in the things that will destroy you; find strength in God alone and you will live.
Loving Words of Confusion
“You love all of the words of confusion on a tongue of trickery.
But God will tear you down forever,
He will take you and drag you from your tent;
He will repeatedly uproot you from the land of the living.
Selah!
(Psalm 52:6-7 {verses 4-5 in English Translations})
Here we transition and David proclaims the judgment of God against those whose words are filled with deceit, whose ends are their own stomachs, and whose love is to confuse (some translations render this word as “devour” as it shares a root with the word that means “to swallow,” yet in context, “confuse” seems to be a more accurate choice given the word’s range of meaning). Though the wicked love words of trickery (that double-tongue, speaking out of both sides of their mouth), God loves words of truth and will punish those whose ends differ from his own. God will tear them down, he will drag them from their homes, and over and over, he will uproot them from the land of the living. He will lay bare their generation.
How liberating it is to know that we have a God who will bring those who tear us down and destroy us into judgment — a God who will frustrate the plans of the wicked and establish the righteous in places of security. Your initial response might be, “But wait a minute, in the world we live in it seems like the wicked prosper and the righteous get beaten down.” Indeed, that was David’s experience as he was writing this psalm. At the same time, while David did not see the whole of the big picture, he did stand in the confidence of knowing that God does see the big picture and his hand controls every step we take. All too often, when we are in the midst of trials, we cannot see what it is that God is doing, or, we get focused on how we would like God to work out his plan for his church and not on how God is working out his plan for his church. And we are HIS church, by the way…
Ultimately life and blessing and judgment is about God and not about me. It is his will and his design and we can find our comfort in knowing that once everything is said and done, and we are finally able to understand the plan and design of God for our lives from His perspective, our words of response will be, “Blessed is the Name of the Lord, Amen!”
Loving Evil over Good
“You love evil over good;
A lie over speaking righteousness.
Selah!”
(Psalm 52:5 {verse 3 in English Translations})
Selah! Indeed, Selah! We arrive at the first stanza break and we begin to ready ourselves for the affirmation that God’s name will be vindicated; David is moving from despair over what has taken place to reminding his soul that God is just and the wicked will be utterly destroyed. If there is a sense of pity here, it is because the wicked know that they will receive the judgment of God, yet pursue their evil schemes in spite of that knowledge.
As we have noted in discussions of other psalms, we do not know what the word “selah” means. Most suggest it is a liturgical term long lost to history, but exactly what that term indicated is anyone’s best guess. Some suggest that it indicates a key change, others suggest that it is a musical interlude. Others have suggested that it is a place where the singer would raise his voice. It comes from the verb that means to “throw or hurl something away from you.” Perhaps it could be a reminder that these verses are being sung not simply to one another, but lifted up toward God and hurled in his direction as a prayer. The only thing that we can be absolutely sure of is that no one is absolutely sure of what they mean.
Regardless of the meaning of “selah,” the meaning of the rest of the verse is clear. The wicked have set their hearts on evil instead of good and they are committed to lying over speaking words of truth, justice, and righteousness. How sad it is that we live in a world where we are surrounded by those who would choose wickedness over righteousness. Yet, it ought to grieve our hearts further that we live in a world where so many who profess faith in Christ choose to treat lying (one of the things that God considers evil) so casually. “It won’t hurt anyone” or “it is just a ‘little-white-lie’” people profess. Because God is truth, a lie either great or small, is a departure from living out God’s character in our lives — more importantly, as Satan is the Father of Lies (John 8:44), it reflects that we cannot discern the difference between God and Satan in whose character we are seeking to live out.
There was a time when the Christian’s word was considered his bond and assurance. No longer in our culture is that so. Today, many professing Christians live out their lives in ways that are little different than the pagans around them and then turn around and wonder why the non-believing world has such a low view of the church. If we wish to see our culture change, the culture of the Christian church will need to lead the way. Seeking the goodness — the character of God — in our lives needs to be the pillars on which our lives are supported both individually and corporately as the body of Christ. It is a transformation that can take place in a generation, the question is whether or not we are willing to commit ourselves to making that transformation.
Planning Destruction
“Destructions are planned by your tongue;
As a sharpened razor, you work treachery.”
(Psalm 52:4 [verse 2 in English translations])
Normally, we are not used to seeing the word “destruction in the plural.” Destruction is more or less total and the idea of repeating a destruction over and over seems rather redundant. At the same time, as David writes these words, he is communicating a great and deep truth when dealing with wicked people: wickedness feeds on itself. The wicked do not simply find their satisfaction in tearing you down once, but repeatedly they delight in kicking you down as you try and stand up. The question does not so much lie in whether they will be there with a boot to kick you in the head, but whether you are going to continue trying to stand as they continue trying to beat you down. Jesus said:
If the world hates you, know that it hated me before you. If you were from the world, the world would love as one in the same. But because you are not from the world—rather I chose you from the world—for this, the world hates you. Remember the word which I spoke to you—a slave is not greater than his lord. If they drove me out, they will also drive you out. If they treasure my word, they will also treasure yours.
(John 15:18-20)
To drive the word-picture home, David continues by speaking of the tongue’s work of planning destruction as being like a sharpened razor, slicing away all that it touches and being the tool of treachery. The word that we render as “treachery” comes from the Hebrew root hAm∂r (ramah), which means “to abandon” or “to betray.” Of course, the ultimate betrayal of all time is that of Judas betraying our Lord Jesus Christ. At the same time, how often the actions of the world are marked by betrayal when dealing with believers in Christ Jesus.
More importantly, the contrast between the world’s oppression and the faithfulness of God should be made. While the world seeks destruction and betrayal, God builds up his own and promises never to leave or abandon us. It is sad that so often when people desire to be nurtured and treasured they turn only to those places that will betray and destroy. Of course, it is also sad that often the Christian church follows the world’s lead and betrays its own rather than demonstrating the love and faithfulness of Christ even when such things are difficult. Jesus said that the world will know that we are his disciples on the basis of our love for one another — when we choose not to live out that love in fellowship, what does it say about the quality of our witness?
Praise to Evil?
“Why is it that you offer praise to evil, oh great one?
The steadfast love of God lasts for all the day.”
(Psalm 52:3 [verse 1 in English translations])
Remember the context, it has just been reported to David that Doeg the Edomite has turned in the family of Achimelek for aiding David. All but Abiathar are murdered at Saul’s command as a result. Thus, the “great one” or “mighty one” in the text is Saul, with David raising the question, “Why do you praise evil works? They are short lived, yet God’s grace endures and will fill you throughout the day.
One of the marvelous aspects of the Psalms, though, is that they are written not just by David for the situation that David happens to find himself in. Instead, David writes them to express his struggle and prayer to God and then gives them to the church — to you and to me — as tools so that we can express our own struggles when similar situations arise. Fortunately, if we reside in America, the chance of someone coming and murdering our whole family because we supported “the other candidate” for leadership in the community is not likely. At the same time, if we live out our faith and challenge the wickedness around us, opposition will arise and there will be times of frustration and grief that will cause you to throw your hands up in the air and your face to the ground seeking deliverance from those who seek to do you ill. For those times, David gives us these psalms to teach us how to express our heart in a way that is honoring to God. Though the situations themselves may vary, the anguish of our heart remains the same. God has provided for our needs in psalms like this.
David, Doeg, and a Maskil
“To the director of music: a Maskil of David. When Doeg the Edomite came and declared to Saul, saying to him: ‘David has come to the house of Achimelek.”
(Psalm 52:1-2 [Superscript in English Translations])
Though this psalm can be sung and prayed in many contexts, those with superscripts like this one give us a great deal of help in understanding the context within which the psalm was written. At this point in history, David is still on the run from Saul; he and his men are weary and hungry, and he goes to the priests at Nob (where the Tabernacle was at the time) and received the shewbread as well as Goliath’s sword (1 Samuel 21). Jesus himself refers to this event when he teaches that the Pharisaical restrictions on the Sabbath day did not apply to him or to his disciples (Mark 2:23-28).
What follows is disturbing to say the least. Doeg the Edomite tells Saul that Achimelek (whose name interestingly means: “Brother to the King”) has collaborated with David. While Saul’s own men refuse to strike down the priest of God; Doeg does not share that reservation, takes his men, and slays Achimelek and his family — 85 persons in all. Only Abiathar (whose name means: “My Father Gives Generously”) escapes to warn David (1 Samuel 22).
Thus in his time of distress and righteous anger (for the priests of God were slain), David turns to prayer and writes this psalm. We don’t know whether he wrote it immediately as his response to the news that Abiathar brings or later as he recalls this event, either way, these words reflect his heart’s response in the face of such tragedy.
It raises the question as to how our hearts respond to tragedy as well. Do we resort to prayer? Do we lift our hands in frustration and anger? Or, can we stand with David in utter astonishment at the brazen acts of sinful men and proclaim that we will wait patiently for God to vindicate his name. This does not mean that there is not a time to act, David did often, but often we get confused between the expression of our own difficulties and standing for the honor of our God and King. Also, are the words that come from our mouth in times of trial like these characterized by slander or worship? David’s words have guided the worship of God’s people for generations; can we say the same about our own words uttered at such times?
The Lord of Armies is with Us
“Yahweh Tsabaoth is with us;
A high stronghold is the God of Jacob. Selah!
(Psalm 46:12 {verse 11 in English })
And the psalmist closes with the refrain, repeated from verse 8 (verse 7 in English versions). Though the world might come to an end, the God of Armies is with us. He is our guard and our shelter from the storms of life and the enemies that would seek to do us harm. He is the beginning and the end, the Alpha and the Omega. He is the Lord of Hosts. And he is with us.
If we believe these words, why do we struggle so when it comes to engaging the world with the truth of the Gospel of Jesus Christ? Why do we fear that which cannot threaten or harm us? I, like many, suffer from a fear of heights. Even in a glass elevator, where I am perfectly safe and protected as I am lifted upwards, the fear causes my pulse to rise and my grip on the railing in the elevator to grow very tight. Why? Phobias are irrational fears, and though they affect us in real ways, when you look honestly at them, they are kind of foolish. Why should I fear riding high in the air in a glass elevator? Nothing will harm me! Yet my knees grow weak. It seems that many Christians, while not necessarily suffering from a phobia of heights, suffer from a phobia of sharing their faith. Some jokingly refer to this as “witnessophobia,” but let us speak honestly — it is an irrational fear that stems from a sinful heart and a fear of rejection. Friends, don’t fall into this trap, our God is the Lord of Armies and a high stronghold and he has not given us a spirit of fear but one of power and love and self-control (2 Timothy 1:7). Why hesitate; go, share the love and truth of Christ Jesus with a friend or neighbor that does not know him so that they too may find refuge in the Lord of all Refuge…Selah!
Let Go…
“Let go and know that I am God;
I will be exalted amongst the peoples;
I will be exalted on the earth.”
(Psalm 46:11 {verse 10 in English})
This is one of those wonderful passages of scripture that is given to focus and comfort us at every turn in our lives. It is a passage that I have often quoted as I have counseled people struggling with hurt, loss, and anxiety and it is a passage that I have often quoted to myself as I have gone through struggles of my own. Much like a loving parent, God is saying to us, “Relax, don’t get so wound up in this or that, learn to trust my providence for my grace is sufficient for you.”
Typically, we see the first line rendered, “Be still and know that I am God.” Literally, the Hebrew word used here means to let go of something. It is a picture of God telling us to let go of all of those things that we are trying to control by our own efforts and he is saying, “Trust me, I will work things through.” Certainly that does not mean we are to sit back and never do anything because God uses us as tools to do his work in this world. But it does mean that we should not get so uptight about the process for God is in control. Jesus himself cautioned us not to feel anxious about tomorrow (Matthew 6:25-34). We have a God who has ordered all things according to the counsel of his own will (Ephesians 1:11) and that God loves us, so why waste our days fretting and worrying about what might happen or about what might have happened. We can only live in the present; God says, “Let go and know that I am God.”
I suppose that letting go is one of the hardest things for us to do. Our struggle with doing so goes back to the Fall of Adam and Eve, each wanting to do their own thing rather than trusting a loving God to order their days. How much we have yet to learn as we go through the process…
But do not miss the rest of this verse in the context of the psalm as a whole. Paul writes in Philippians that there will come a time when every tongue will confess and every knee will bow that Jesus Christ is Lord (Philippians 2:9-11). When will it be that God is properly lifted up amongst the nations and throughout the earth? It will take place when justice rolls down the mountains like rain upon the wicked and they are finally and eternally brought into submission to the glory of Jesus Christ our Lord. So why be still? Because the God we worship wins in the end…hands down and with no qualifications. And if we are trusting in him, then who can stand against us? Why should we fear the world when we serve the one who has overcome the world on our behalf? Beloved, this is the call and command of God, let go and know in the very depths of your being that our God reigns and he cannot be moved from the designs he has set forth.
Earth and Bow are Shattered
“Come and see the deeds of Yahweh;
How he has brought destruction upon the earth.
He causes wars to cease unto their end;
The earth and bow are shattered;
And the spear is smashed to bits.
The wagons he burns with fire.”
(Psalm 46:9-10 {verses 8-9 in English translations})
If you compare the translation above with most modern English translations, you will notice a slight variation in the third and fourth lines. Typically, the language reads: “He causes wars to cease unto the end of the earth and the bow is shattered.” Yet, this is not how the Hebrew literally reads. Instead, it reads that “the earth and bow are shattered.” Modern translators have taken note of the oddity of grouping the earth and the bow together and instead chose logically to include the bow with the language about the spear and to see the language about the earth as simply describing the extent of the peace that God will bring.
Yet, in rendering he Hebrew in the way most modern translators do, I believe that they miss the force of what the psalmist is seeking to communicate. The Hebrew language contains a system of accents that work along with the text. Some of these accents are simply for pronunciation as the language does not contain written vowels. There are additional accents, though, that group words together conceptually, something that is especially valuable in poetic writing. And the accent system in this psalm groups the earth and bow together in terms of those things that will be utterly destroyed and shattered by our almighty God.
I have already suggested that this psalm is eschatalogical in nature — in other words, it speaks of end times. Indeed, even if we were to render the language as our typical English Bibles do, when will we arrive at a time when all wars will cease? Certainly so long as there is sin in the world, wars will rage — even between professedly Christian peoples and nations. Even within a Christian nation, do not Christian denominations wage war with one another? Certainly we do not use bows and spears, but we do use words and accusations. Why must the weapons of war be so narrowly defined as being the weapons that bring death? Beloved, so long as there is sin on the earth, wars of one form or another will rage between nations, between groups of people, and even within families and churches.
And before the sin is wiped clean from the earth, there will come a time of eternal judgment where even the heavens and the earth will be melted down and remade, cleansed from the effects of the fall, and recast as paradise — Jesus bringing to completion what Adam and Eve were supposed to work as they tended the garden of paradise. So, it will not only be the weapons of war that God utterly destroys, but the battleground upon which those wars took place will also find its cessation. And once again, we are speaking of eternal judgment.
The final note needs to be added about the final clause of this verse. The dominant English translation is that the “chariot” will be burned with fire. The term that is used here is עֲגָלָה (agalah), which literally refers to a farm wagon or threshing cart, not to a chariot (מֶרְכָּב — merekkab). Again, this is where the translators took contextual liberties and decided that if the psalmist was speaking of bows and spears being destroyed, so he must be speaking of chariots and other wheeled vehicles of war. The NIV translators seemed to recognize that the word “chariot” was not consistent with the language of the Hebrew text, but chose again to assume a militaristic tone and rendered the word עֲגָלָה (agalah) as “shield” given that the root-word is עָגַל (agal), which means “round.” Shields were round (as well as wheels), hence the decision they made in translation.
So, what would make the psalmist include the language of a threshing cart in the things that God is destroying? The simplest answer seems to be that God is destroying all of the effects of sin in his final judgment and one of the judgments in the fall is sweat and toil. There was work prior to the fall and there will be work in the new creation, but there will also be food in abundance in the new creation and the sweat and toil that is represented by working the ox-carts through the fields will be wiped away. No longer will our farmers slave, scratching a living from the soil, but food will be abundant and accessible to all.
Loved ones, our God is a mighty God and judgment is coming for all who reject his power and grace. For some, that time of judgment is something to be feared. For the believer, trusting in Jesus Christ as his Lord and Savior, it is something that we look toward with hope for all of the effects of sin will be wiped clean from our homes and world and we will dwell in paradise forever.
Come and See the Deeds of Yahweh!
“Come and see the deeds of Yahweh;
How he has brought destruction upon the earth.
He causes wars to cease unto their end;
The earth and bow are shattered;
And the spear is smashed to bits.
The wagons he burns with fire.”
(Psalm 46:9-10 {verses 8-9 in English translations})
Come and see the deeds of Yahweh! Indeed, the psalmist calls to us to witness the power and the might of our Lord. Usually, when you hear this kind of language, the images that come to mind are images of grace and mercy given to the undeserving, yet that is not the direction that the psalmist takes as he challenges us to come and see. Instead, he speaks of the destruction brought by God’s judgment. The word he uses here is שַׁמָּה (shammah), which is a term that is always used to refer to the destruction that follows judgment. Sometimes this word is rendered as “atrocities” to give it more force from the perspective of those under said judgment.
And indeed, God’s wrath is horrific for those under his judgment. Think about those who perished in the flood of Noah’s day or in the fall of Sodom and Gomorrah. Think of the plagues that God set upon the Egyptians and even the judgments against those like Korah who rebelled in the wilderness wanderings. In the Israelite entrance into the Promised Land, God commanded entire cities be put to the ban; bringing death to every living thing that dwelled within the city. And then in God’s own judgment poured out against his Son, Jesus, when he was on the cross of Calvary. Indeed, these are horrific events, but events with a purpose.
Often Christians shy away from the language of God’s wrath, but in doing so, they leech the Gospel of its power. If we do not have a clear-eyed-view of what it is that we are being saved from, we will not appreciate the salvation that is extended. James says that the demons tremble at the name of God (James 2:19); unbelieving men and believing men alike rarely give God’s wrath a second thought. Why this contrast? It is because the demons know the justice of God is poured out in wrath and that they are bound to receive it in full; men have deceived themselves into thinking that God is little more than a senile grandfather who dotes on his grandchildren. What a rude awakening many will receive.
So what is the purpose of such events? On one level they are meant as a warning to us to drive us to our knees in repentance. In addition, they are a reminder that God is a just God who will not allow sin to go unpunished. Sometimes, when we look at judgment, we may be tempted to cry out as children so often do, “not fair!” Yet, were we to really grasp the magnitude of our own sin we would be forced to concede that God indeed is fairness defined. It is only through and because of the work of Christ that we have any reason to hope for an escape from judgment because he took our judgment upon himself.
Indeed, come and see the justice of our God! To you who believe, know that in our God we have a strong refuge but to you who stand firmly in your own arrogance and pride; beware, for the judgment of God is horrific indeed. Hell is a place where the fires burn and are never quenched, where the worms consume and never go away, where we are eternally in the process of being torn down and are separated from anything that is good. Such is the just punishment for our sins against a Holy and Righteous God. Praise be to God for the redemption that is given in Jesus!
Yahweh Tsabaoth
“Yaheweh Tsabaoth is with us;
A high stronghold for us is the God of Jacob. Selah!”
(Psalm 46:8 {verse 7 in English})
What a wonderful statement the psalmist makes. This is the kind of statement that ought to be set in stone on our patios and stenciled on our walls. It should be the words we are reminded of when we wake up and engage the day and that give us comfort when we lie down to sleep. Our God is a refuge that will keep us and preserve us and in his hands we have no need to fear.
This verse is begun with a fairly common title of God: יהוה צְבָאוֹת (Yahweh Tsabaoth) — literally, “Yahweh of Armies” or “LORD of Hosts.” Hosts, in this context, are not those people that wait tables, but are the hosts of soldiers at the beck and call of a general. In this case, it is the Heavenly Host that is spoken of, the hosts of angels that serve at the word and command of God on high. As Christians, we often only think of God in terms of “Jesus meek and mild” and forget that after the resurrection the language we find describing our Lord is of a mighty warrior coming on a horse to destroy his enemies and to liberate his people from the effects of sin in the world around us. This is the mighty God we serve and this is the reason we should have no fear — for Yahweh of Armies is with us!
And not only that, but our God provides for us a stronghold in which to dwell. The word for stronghold, used 11 times in the Book of Psalms (twice in this psalm!) is derived from the Hebrew word שָׂגַב (sagab), which refers to something that is inaccessible to the reach of human hands. Thus the idea of a stronghold is not simply marked by strong walls of defense, but it is marked by a high elevation where none but the eagles will roost. And it is from that vantage point that the psalmist describes those who trust in Yahweh as their God. Though the enemy may roar like a lion, the stronghold is quite secure.
So, beloved, why do you fear from within such a stronghold? Do you not trust your God to protect you from slander and from sword? Do you fear the enemy who would malign your name when you are safely behind the walls of our God? Do you fear harm when the mighty hosts of heaven are unleashed in our defense? Loved ones, why do we go about our lives acting with such fear when it comes to sharing what is true with those around us. Do we love those around us so little that we will not show them the pathway to safety in God’s arms — a pathway that leads through the gate of Jesus alone — that we are unwilling to show them the way? How often we act as if we are safe it does not matter what happens to others around us. Is that love? We call it courage when someone runs into a burning building to save someone who is trapped inside; why do we Christians exhibit such cowardice when it comes to the many people trapped in their sin that dwell around us? Loved ones, we have a mighty God to protect us, let us cast fear to the side and boldly share the truth about life in the confidence of the stronghold we have.
God is in Her Midst
“God is in her midst; she will never be moved.
God will help her at the dawn of the morning.”
(Psalm 46:6 {verse 5 in English})
As we continue to explore this psalm, the language more and more points us to the consummation of all things when Christ will remake this world and establish the New Jerusalem, the eternal city where he will dwell permanently in the presence of men. What city of men is there that cannot be moved? Athens fell. Babylon fell. Rome fell. Constantinople fell. Nations rise and fall; none are eternal but the nation that God will establish in his time. And why will it be eternal? It will not be because of the work or craftsmanship of men, but it will be because of the presence of God himself in its midst.
Even the language of the “dawn of the morning” is language that anticipates the return of the Messiah. Peter speaks of the “morning star” rising (2 Peter 1:19) to speak of that time when the darkness that shrouds this fallen world will be ultimately lifted and in that day we will no longer need the lamp of scripture for the light of day (Christ’s perfect presence) will be with us. John uses similar language as well in the book of Revelation when Jesus refers to himself as the bright morning star (Revelation 22:16).
Yet, for now we wait, dwelling as members of the Church…the shadow of the Kingdom of God to come in its fullness. And how, much like the Royal Temple, where the presence of God is, the church will not fall. Yet, how sad it is that God is so often not welcomed and embraced at the doorways of our church bodies. How awful it is that we often do not even ask for him to come into our midst, for we often would much prefer to do things our own way rather than the way of the King. In doing things our own way, we may find success by the standards of men, but in doing so we will crumble. In doing things in the way the King has prescribed, while men will shake their heads and fists at us, the church will live on. Beloved, to whom will you run in the day of trial? Yet know this, if you run to Christ, he will demand that your life reflect His design and not your own. Flee to him and submit to his rule; there is no better or richer way to live and to die in this world.
A Stream to Rejoice the City of God
“There is a stream whose conduits rejoice the city of God;
The Holy Tabernacle of the Most High.”
(Psalm 46:5 {verse 4 in English})
There is a sense here that the psalmist is looking both backwards and forwards as he rejoices in God’s blessings to his people. He is looking backwards and remembering the four rivers by which the Garden of Eden was watered and perhaps even the stream of water that followed the people through the wilderness during their 40 years of wilderness wandering (hence the language of God “tabernacling” with his people). There is also a sense of anticipation to a recreation event where the streams will once again flow through the center of God’s holy city (Revelation 22:1), something that Ezekiel anticipates (Ezekiel 47:1-12).
Yet, there is something more than an anticipation that is in sight here in this verse. Depending on how late the dating of this psalm happens to be, we may also see a fulfillment of this passage found in Hezekiah’s Tunnel (2 Chronicles 32:30). Anticipating Sennacherib’s siege over Jerusalem, he had a tunnel cut between the Spring of Gihon and what we know as the Pool of Siloam (meaning “Sent”) inside the walls of Jerusalem. This tunnel is one of the marvels of the ancient world in terms of the engineering required to form said tunnel with two teams, each cutting from different ends and meeting in the middle. This tunnel provided a fresh stream of water coming into the walls of the city making it much more defensible when attacked.
The term that the psalmist uses to speak of the conduits is פֶּלֶג (peleg), literally refers to an artificial water channel cut through an otherwise dry area. For this to be Hezekiah’s Tunnel, then, that would require a dating of this psalm in exilic or post-exilic times, something that would make it consistent with the language being used by Ezekiel already mentioned. One might suggest that the artificial water channel might be the channel God cut through the wilderness to follow them in the Exodus, but given the reference to “the City of God,” Jerusalem seems clearly in sight.
The last thing that we should note is the use of the title “Most High” to refer to God. In Hebrew, this is one word, עֶלִיוֹן (Elyon), though He is sometimes referred to as אֵל עֶלִיוֹן (El-Elyon) or “God Most High.” This is significant not only because it speaks of the exalted nature of our God, but that it is one of the terms used in the New Testament to speak of Jesus, for the Angel pronounced to Mary that Jesus would be referred to as the “Son of the Most High” (Luke 1:32), a statement designed to connect our Lord and Savior to references in the Old Testament.
Our God is good and he makes provisions for his people during times of trial and times of rest, the key is found in learning to trust those avenues of provision and glorifying him in the midst of the sanctuary for all he has done. Loved ones, pursue God with all your heart and might, for indeed, the God that will restore the Holy City in that final day of remaking is the same God that will carry and provide for you throughout life. Trust him to do just that and do not lean on your own understanding.
When the Waters Roar
“If the waters roar and swell
And the mountains are torn asunder
in his eminence… Selah.”
(Psalm 46:4 {verse 3 in English})
This verse forms the conclusion of the previous one. Again, the language of the waters being churned up and the mountains being rent asunder and utterly obliterated is in sight, but the final clause of this verse adds a new element. Each of the English translations that I have come across render it something like “at its swelling.” The picture that they paint is that of the mountains being destroyed by the sea that is rising up and crashing against it — a natural effect of erosion and water that is intensified during great storms.
The term that is being rendered here is the Hebrew word hÎwSaÅ…g (ga’awah) and only in this one case do our English Bibles render this term as “roaring” as the sea might do. Most commonly this term is used to describe someone acting arrogantly or pridefully as found in Isaiah 13:11 where God is judging mankind for their arrogance before him. Our English translators have recognized this and presume that the psalmist is personifying the wave and thinking that the wave is acting arrogantly as it tears asunder the mountain. Yet, that does not suit the spirit of the psalmist’s words. The psalmist is speaking of one’s trust in God no matter what takes place even if taken to the point of the end of the earth, when God rends all things asunder.
Yet, how does the idea of pride or arrogance play into the interpretation of this psalm? Well, the term גַּאֲוָה (ga’awah) only is translated as “pride” or “arrogance” when applied to men, yet when you find the verse applied to God, as in Deuteronomy 33:26 and Psalm 68:35, it speaks of His majesty and glory. Why is the term rendered differently when applied to God and to men? It should be obvious in that God is power and might and glory and majesty exemplified. One cannot boast greatly enough or wonderfully enough in his name, but we men do little more than play at glory in comparison. Our glory is as far separated from the Glory of God as a flickering candle is separated from the mighty sun. Thus, when men speak of their own glory, it is arrogance; yet when we speak of the glory of God, it is rightly ascribed.
Scripture often speaks of the earth quaking in the presence of God, especially as it anticipates end things. Here is just one more example of scripture speaking as such. Indeed, once again, as the Psalmist proclaims, we will not fear the coming of God’s presence in power and even in judgement, for indeed we are finding our refuge and our glory in him. May all others quake in fear.
When the Earth Shakes
“Therefore I will not fear when the earth shakes
and when the mountains are shaken into the heart of the sea.”
(Psalm 46:3 {verse 2 in English Bibles})
“As it is written in the book of the words of Isaiah the prophet:
‘The voice of the one crying out in the wilderness — Prepare the road of the Lord, make straight his paths. All the ravines shall be filled and all the mountains and high places shall be humbled. That which is crooked will be made straight and that which has been disturbed will be made into smooth paths. And all flesh will see the salvation of God.’”
(Luke 3:4-6)
“Truly I say to you, the one who says to this mountain, ‘Get up and be cast into the sea,’ and is not uncertain about it in his heart, rather in faith says that it will come to pass; it will be.’”
(Mark 11:23)
“But if one of you is deficient in wisdom, let him ask from the God who gives generously and without reproach and he will give it to him. Whoever asks in faith without being uncertain, for the one who is uncertain is like the waves of the sea, driven and tossed by the wind.”
(James 1:5-6)
“But the day of the Lord will come as a thief. The heavens will pass away like thunder and the elements will be burned up and undone — even the earth! And the works done in it will be revealed.”
(2 Peter 3:10)
Because Yahweh is a great refuge for all who run to him, there is no need to fear no matter what transpires in the world around us. The earth may quake, the mountains may rumble and spew flames into the sky, the winds may roar, and the waters may rise up over the homes; the nations may rise and fall, but our God is still enthroned and he will preserve those who flee to him. We may face trial and famine and the sword, but Christ is our redeemer always. How we conspire to build our own empires; there is only one kingdom that will stand for all eternity — the kingdom that shall never be moved and which was formed by no human hand — the Kingdom of God. And Jesus Christ, our redeemer, sits enthroned as the head and Firstborn Son of that great eternal kingdom.
But there is more in view than just the troubles of this life. The psalmist speaks of the earth trembling and the mountains being thrown into the heart of the sea. That language carries with it some rich Biblical connotations. The word that I translated as “shakes” or “shaken” is the term מוֹר (mor). Literally, this term means to exchange one thing for another or to change one thing into something different, often with destructive connotations. The word picture here, as the term is applied to nature, reflects a violent transformation that is taking place. The psalmist is not only stating that he does not fear natural disasters and troubles, but that he also does not fear the hand of God bringing destruction and eventually a remaking to the very earth itself. Peter picks up on this language in his second epistle, reminding the church that there will come a time when God does just what this psalmist is speaking of, tearing the creation to shreds, molting it down, and remaking creation free from the effects of sin.
For those trusting in Jesus, that is good news. For those who are enemies of Jesus, that is fearful indeed. Hence, when Jesus is beginning his public ministry, John the Baptist quotes from Isaiah 40 and proclaims to the people that in the coming of Jesus the very mountains will be laid low and the uneven places will be made straight and smooth. On one level, this is speaking about the hearts of men; on an eternal level, this is speaking of the consummation of history as we know it, ushered in on that Great Day of the Lord.
The question is whether or not you are ready? How about your children, parents, cousins, neighbors, coworkers, or others you interact with? How about the many people who you simply do not know, but who are alive in this world. Will you tell them? Will you make sure they are ready? Will you make sure that you are ready? Find your refuge in Jesus Christ the Lord.
Are you ready for the great atomic power?
Will you rise and meet your Savior in the air?
Will you shout or will you cry when the fire comes from on high?
Are you ready for the great atomic power?
-Charles Louvin
A Place of Refuge
“God is to us a place of refuge and strength;
A helper in distress he is very much found to be.”
(Psalm 46:2 {verse 1 in English Bibles})
While the wording of the second line of this verse is a little awkward in English, I rendered it so in the hopes of preserving the original Hebrew word order. Often, when the Hebrews were wanting to add emphasis, they would use what we today call a “chiastic structure.” So called for the Greek letter c (chi) which is shaped like an “x,” as you move from line one to line two, there is a repetition of ideas in reverse order — if you assigned letters to the ideas, the first line would go “A, B” and the second line, “B’, A’.”
This verse is a great illustration of this Hebrew approach to writing. The psalmist begins by making the statement, “God is to us a place of refuge and strength.” The first concept is God, he would be “letter A” as we approach the verse. The second concept is “a place of refuge and strength” would be letter “B.” Were we to hear this statement about God for the first time, we might be inclined to ask ourselves, “what then does it mean for God to be our place of refuge and our strength?” The psalmist answers us in the second line of this verse, though he reverses the order to drive the point home with emphasis. To be a place of refuge means that he is a helper in distress (B’) and then the pronoun (he — which refers to God) is placed in the back end of the line (A’).
Okay, so one might be tempted to say, “that is nice, but unless I happen to be studying Hebrew poetry, why is that important?” And that would be a good question. My answer is in two parts. First and on the most basic level, this is the word of God and he has chosen to give us his word in lots of different styles and forms — in this case, in poetic form. This word is designed to equip us to do every good work in life (2 Timothy 3:16-17). It should follow, then, that the better we understand this word that God has given us, the better we will live out our lives to the honor and glory of God in Christ Jesus.
On a more personal note, though, think of the Bible as a love letter from God to ourselves. When we receive a letter from one we love and adore, we savor every word and dash that our lover has given us. We read it over and over and over again and dwell on each idea that is expressed. Why not also do this with God’s word? Is there any better love letter that we might receive? Is there any person who loves us more greatly or more deeply that God does? Oh, beloved, immerse yourself in God’s word — drench your life in it that you may grow richly in it and dwell upon the author of that word even more closely and deeply every day of your life.
And as we move back toward the words of this verse, note one more thing in this description. God is our helper in distress. The word that the psalmist uses here is צָרָה (tsarah), which in Hebrew is the polar opposite of salvation. Thus the psalmist is not just speaking of troubles with rambunctious children or an irritating neighbor; the psalmist is speaking of everything being wrecked in his life, not only physically, but spiritually as well. The psalmist is not crying out these words because he has had a bad day, but because he desperately needs someone to save him…to deliver him from his wretched state. It is in this context and especially in this context that God shows himself to be a place of refuge and strength to the weak. This is what the Apostle Paul relates as well to the church in Corinth. God had sent an evil spirit to torment Paul and he had pleaded with God to remove the tormenting from him:
“For this, I urged the Lord three times in order that it might withdraw from me. Yet, he told me, ‘My grace is sufficient for you; for power is completed in weakness.’ Therefore, with pleasure I would boast in my weakness in order that the power of Christ might rest upon me. Therefore I will pleasure in weakness, in violence, in trouble, in persecution, and in distress for Christ — for when I am weak, I am strong.”
(2 Corinthians 12:8-10)
To the Alamoths
“To the Director: Of the Sons of Korah to the Alamoths — a song.”
(Psalm 46:1 — the Superscript in English Translations)
I suppose that I sound like a broken record to some when it comes to the importance of reading superscripts; yet they are not superscripts in the Hebrew Bible and thus we ought to recognize them as being just as divinely inspired as the rest of the text of scripture…hence it is given to us for instruction, guidance, reproof, etc… to prepare us for every good work (2 Timothy 3:16-17).
So what ought we take away from the superscription of this psalm. To begin with, the psalm is a psalm written by the Sons of Korah. We will again look more closely at the person of Korah later, but let it suffice to say that this family understood the meaning of grace as well as the consequences of taking a stand against God and against his anointed servant. Secondly, we should note that this song was written to the director — most likely a designation given to the Levite who would direct the temple musicians.
This psalm is also listed as a song, which means it was sung. How we as Christians have deviated from the practice of singing psalms. Now, I am not an advocate of exclusive psalmnody for in the spirit of the “new song sung” sung by the elders and by the redeemed in heaven (Revelation 5:9; 14:3), God has blessed his church with many wonderful hymns through the ages, but I also think that we ought not abandon the old for the new.
Now, the tune to which this psalm was to be sung was the Alamoth. We know very little about this particular tune other than it was the celebratory tune used when the Ark of the Covenant was brought into Jerusalem (1 Chronicles 15:20). The term itself is actually plural in Hebrew and thus it could represent a group or series of melodies, but we simply don’t know as the music has not been preserved through the generations.
There are speculations, though as one might suspect. The term עֲלְמוֹת (alamoth) is the plural of עַלְמָה (almah), the latter typically used to refer to a young maiden or virgin. This is the term used, for example in Isaiah 7:14, that speaks of the Messiah being born from the womb of a virgin. Thus, some commentators have suggested that the term used of the tune indicates that it is either to be sung by women or to be played on instruments in a very high key. Psalm 68:26 (verse 25 in the English translations) adds to our understanding slightly, as this term is used to speak of the dancing girls with tambourines that would follow the processional, bringing the Ark into Jerusalem. In modern Egyptian, “almah” is used to refer to belly-dancers, not too far off from a picture of young girls with tambourines.
Regardless of the actual tune, this song was sung in celebration and stands as a reminder to us as to how we are to respond to the deliverance that God brings. How often we do not make much of all God does in our lives. He is to be praised with all of our might and in any way possible, for he has been good to us both in the good times and in the times of trouble. Our God is indeed a mighty refuge and deserves the praises we bring.
Hope on God
Why do you despair, my soul?
And why do you groan?
In regards to me, you must hope on God,
Because again I will confess him,
Salvation is before me and my God.”
(Psalm 43:5)
This verse is a repetition of Psalm 42:12 (verse 11 in English translations), once again binding these two psalms together as one. Again, the psalmist is bringing the song to a close by asking his soul—his being, why he laments at the bad things that are going on around him. His answer is to remind himself that it is upon God that he must hope for he trusts that God will once more bring him to that place where he can worship freely and confess his name before the watching world. Indeed, in God is our hope and our salvation.
Most of our English Bibles connect the clause “in regards to me” to the previous clause, translating it “within me.” This seems like it would be a natural reading of the text. Yet the Hebrew text contains accent marks that connect this clause to what follows it, not what precedes it, hence the translation we have here. While translating this as our English Bibles tend to do strips the verse of none of its theology, translating it in light of the accents brings the declarative statement of the psalmist into the forefront. He is essentially saying, “I cannot speak for what you will do, but as for me, I will hope in the Lord.” When the Hebrew is rendered in this manner, one cannot help but to see the confidence of this psalmist even while under persecution.
Loved ones, indeed, may your hope and your salvation be in Christ Jesus. He is the king of all and master of our hearts and lives. May God’s glory shine over you like a lamp in the darkness and give you hope. Amen.
God of My Joy-Joy
“I shall go to the altar of God,
The God of my exultant jubilation,
And I shall be made to profess you with the lyre,
God, my God.”
(Psalm 43:4)
The scriptures contain many names for God, but this verse contains one of my favorites. God is the God of “My Joy-Joy” would be a literal rendering of the second line of this verse. The Hebrew language has a number of different words that can be translated as “joy” in English, and in this case, they combine two of them to drive their point home. The first kind of joy that is used in this verse is that of שִׁמְחָה (simchah), or jubilation. It is the loud and excited cry of praise that one gives that cannot be missed by any who are around you. It is the feeling of joy that so consumes your physical body that it cannot be contained and it comes out in a shout or a dance. The second word that is used here is that of גִיל (gyl), which reflects the idea of exultation. This God, who brings the psalmist into his place of shelter (which is a place of worship) is the God that engenders joy and then greater joy in his heart.
I wonder sometimes whether most Christians can genuinely say that of God. “He is the God of my joy-joy.” “He makes me to leap and sing for joy for he has brought me into his temple of worship.” Too often, professing Christians speak of Christ with a dull and lethargic tone, as if, “ho hum…” How sad it is that those who are supposed to have the greatest joy so often look (from the perspective of the outsider) that they are enjoying him the least! He has freed us from the burden, weight, and condemnation of sin, yet we have long faces when we speak his name. It is no wonder that people are turning away from the organized churches in droves. How sad it is that our worship of Christ is not contagious…because it ought to be. For the psalmist, the expression of his joy at salvation is such that it cannot be contained in his person, but is accompanied by a smile, a shout, and even a dance as he praises our mighty God for all he has done.
In addition, it is not good enough that the psalmist laugh and jump and shout at the work of God, but he is drawn—compelled even by God’s grace—to sing and to accompany that song with the harp. When we were children, we would often break out in song for no reason whatsoever other than that we were happy and content. Since the greatest contentment that can be known can only be known in Christ, ought we not also be drawn to sing of him and of his grace. Loved ones, let us do just that. May our lives be marked by the fact that we sing—we sing corporately when we gather and we sing alone when we are at whatever activity may fill our days. Let us sing of the goodness of God and offer to him the sacrifice of praise that we are bidden to do in scripture.
I will sing of my Redeemer,
And His wondrous love to me;
On the cruel cross He suffered,
From the curse to set me free.
Sing, oh sing, of my Redeemer,
With His blood, He purchased me.
On the cross, He sealed my pardon,
Paid the debt, and made me free.
-Philip Bliss
The Guidance of Light and Truth
“Send your light and your truth,
Cause them to guide me;
They will cause me to enter into your holy mountain,
And into your dwellings.”
(Psalm 43:3)
The psalmist not only speaks of the truth of God leading him, but he also speaks of the “where” to which he is being led. In the context of the passage, he sees this place as a place of refuge to which he can be brought and made safe from his enemies. One of the things worth noting is just how often scripture speaks of God being a place of refuge (Psalm 2:12, 5:11, 7:1, 11:1, 14:6, 16:1, 17:7, 18:2, 18:30, 25:20, 28:8, 31:1-2, 31:4, 31:19, 34:8, 34:22, 36:7, 37:40, 43:2, 46:1, 57:1, 59:16, 61:3-4, 62:7-8, 64:10, 71:1, 71:3, 71:7, 73:28, 91:2, 91:4, 91:9, 94:22, 118:8-9, 141:8, 142:5, 143:9, 144:2 in the Psalms alone!). This refuge takes place on a spiritual level in that God provides us the strength to resist temptation and sin and he gives us the serenity of prayer at the foot of his throne in times of trouble. Yet, this refuge is also a physical thing as well. God provided safety for his people from the Egyptian army as they waited to cross the Red Sea, God defeated the enemies in the wilderness and in Canaan as well as those who would plunder and destroy his people in the land. God sent an angel to liberate Peter from prison and preserved Paul on his various missionary exploits. He even preserved his people through history, sometimes in the face of the executioner and sometimes from the hand of those who would destroy his church. God used princes to protect Martin Luther from a sure kidnapping and likely execution at the hands of the Roman Catholic church and he provided safety for John Calvin in Switzerland. Even today, Christians know the mighty hand of God to save not only their souls, but also their bodies from times of trial. All too often we embrace the one but ignore the other—God will deliver us in both cases.
With this in mind, the psalmist speaks of God’s “Holy Mountain” as the place of refuge to which God will bring him. Now, certainly, we will not all be brought to the same geographical place for refuge, but it can be suggested that the language of God’s holy mountain provides the paradigm by which we can understand all of the places to which God brings us as he provides us sanctuary.
So, what does the psalmist mean by God’s Holy Mountain? There are three candidates that would qualify for this reference. The most common reference to the Holy Mountain found in the Old Testament would be Mount Zion in Jerusalem (Isaiah 27:13). This is the place of the Temple and the center of worship, but more importantly, it is the place where the glory of God’s presence dwelled—God with his people. What is interesting is that in the New Testament there is only one to the Holy Mountain of God, but there it is not in Jerusalem. Rather the Mountain of Transfiguration is spoken of as the Holy Mountain (2 Peter 1:18). This transition shouldn’t be too great a surprise to us as Christ is the Glory of God (Hebrews 1:3) and if it is the presence of the Glory of God that makes the Holy Mountain Holy, then with the absence of the glory from the Temple and the presence of that glory in Christ—revealed to Peter, James, and John on the Mount of Transfiguration.
The third candidate is Mount Sinai (or Horeb), where the Ten Commandments are given. More importantly, it is on this mountain that Moses was given the privilege of seeing the glory of God (Exodus 33:17-34:9). In addition, there is a cave here in which God held Moses secure as he passed by. Many years later, Elijah would also be brought to this mountain and this very same cave (1 Kings 18:9-18) both as a place of refuge from Jezebel as well as a place to see the glory of God.
So, what can we apply to our lives today? The first thing that should be noted is that the place of refuge in the Holy Mountain of God should be understood not only as a place of security, but as a place to be close to God. All too often, when in trial, we think only in terms of the safety of our skin, but in light of this, we also need a place of safety for our soul, where God can draw our attention toward himself—indeed, that is the more important of the two, but without the safety from the threats of the world, we will not be able to focus on eternal matters.
In turn, this suggests that our place of refuge (in light of the Holy Mountain) is not bound to geography, but is a place to which we can flee from the oppressors and distractions of the world and that we can rest in God. For many, that is a place or a time in their own homes where they can be alone with God and free from the dangers of life. Historically, many have set aside a small room as a prayer closet to which they can go and be alone and quiet with God. I have known others who have gotten up several hours before the rest of the family will awake, so that they have a quiet and still home to themselves. Regardless of the geography, so long as the principle is met, that indeed can be our place of refuge.
An important side-note of this principle applies to how we view national Israel today. There are some who would argue that Christians have a stake in protecting Israel because God has reserved the physical tract of land around Mount Zion (Jerusalem) for end-time events as well as seeing the fulfillment of Genesis 12:2-3 in the national state of Israel. Is Israel a special place? Yes, historically it is the region where most of the Biblical events took place. For that reason and that reason alone, it ought to be preserved. Politically, Israel is also America’s primary ally in a very dangerous part of the world; again, that means we must have an interest in the political well-being of the nation. But, to argue that the refuge of Christians lies in Israel or in the reestablishment of the temple is a gross misunderstanding of the Biblical teaching both here and in other places. In fact, the author of Hebrews refers to the Church as the Spiritual Mount Zion to which believers come in faith (Hebrews 12:22-24).
The bottom line is that our hope and our refuge is found in Christ, not in a particular piece of real estate. And, beloved, we ought to rejoice in that, for when the world falls against us, we have a ready and sure refuge to which we can run: Jesus Christ.
“Kiss the Son, lest he be angry and you perish on the way;
For his anger will burn quickly.
Blessed are all who take refuge in Him.”
(Psalm 2:12)
Send Forth Your Light and Truth!
“Send your light and your truth,
Cause them to guide me;
They will cause me to enter into your holy mountain,
And into your dwellings.”
(Psalm 43:3)
How we all need to set these words in our heart…whether we are facing trial or otherwise! In both good times and in bad times, it indeed should be the light and truth of God that guides us. Light in scripture is often seen in connection with truth and ultimately, as God is the source of all truth, God is seen as the source of all light and in him is no darkness (1 John 1:5). The Bible goes even to the extent that there will be no sun in the new creation because God himself will be the light of his people (Revelation 22.5). Ultimately, for us, that light finds meaning in Jesus Christ, as Isaiah writes of the incarnation:
“The people walking in darkness have seen a great light,
Those who dwell in the land of gloom,
A light shines on them.”
(Isaiah 9:2)
God is indeed light and truth and he sent his son to testify to the truth (John 18:37), guiding his people to himself. Yet how often we have preferred to determine our own “truth” as Adam and Eve before us did? How often we choose to ignore the plain teaching of Scripture because we find it inconvenient or offensive to our sensibilities? How often do we simply choose not to follow the Bible because we plainly don’t desire to live and behave in the way that the Scriptures teach. All of that is sin, but it is also a flight from the one who will provide you refuge. The bottom line we must ask ourselves is where does truth ultimately have its source? If ultimate truth resides with us, we are right to ignore scripture and go our own way; if ultimate truth lies with God, then we must submit our will and intellect to his Word. If there is any question as to which approach is a better approach to have, check out the last few chapters of the book of Judges where every man did what was right in his own eyes.
Beloved, this principle informs the totality of our life. Whatever it is that we do, whatever decisions we make, how we understand the world around us, should all and always be grounded in the Word of God. It is our rule and guide as we walk through the good times as well as the difficulties of life—and it will be our rule of life and worship in the eternal life that is to come as well. God indeed is God, man is not; yet man has spent much of his existence seeking to take that role upon himself (always ending in dismal failure). Let us not add to that great disaster and submit our mind and heart to the teaching of God’s word and indeed, he will bring us into a place of shelter under his wing.
Facing the Devil
“For you are the God of my refuge,
why have you rejected me?
Why do I pace back and forth darkened
In the oppression of the enemy?”
(Psalm 43:2)
This verse provides a remarkable development in the theology of this psalm. Up until now we had always seen the psalmist speak of his adversaries in the plural. Even in the previous verse, there is more than one ungodly person after him from which he must seek refuge. Here he no longer speaks in the plural, but shifts to the singular. There is one enemy that he has in sight here and it is from this one enemy that all the other enemies seem to come. It should be understood that the psalmist clearly has his sights on the work of the devil in the world around him. As Peter writes:
“Be self-controlled. Be Alert. Your enemy the devil goes about roaring, seeking one to devour.”
(1 Peter 5:8)
The Apostle Paul uses similar language when instructing the Ephesian Christians in putting on their spiritual armor—equipment that is used to protect a person from the attacks of the enemy. Note the words he employs:
“Put on the full armor of God so that you will be able to stand against the schemes of the devil.”
(Ephesians 6:11)
Thus, the enemy with whom we do warfare is led by the devil and those who serve under his command. In fact, the very word διάβολος (diabolos) literally refers to one who accuses with malicious intent. The Hebrew equivalent, שָׂטָן (satan) also means “an adversary or accuser.” While there is a more general term for enemy used in this verse, the intent of the use of the singular seems quite clear, the devil is behind the oppression that God’s people face.
Yet, wait a minute? Do we also not point out that God is ultimately sovereign even over the works of the devil? Indeed, we must. The first chapter of Job is a wonderful illustration of just that reality where the devil must ask permission before he can torment Job and that in the end it is God who establishes the boundaries that limit the extent with which satan can tempt. In addition, the evil spirit that tormented Saul, we are told in 1 Samuel 16:14, is from Yahweh. Similarly, when the Apostle Paul speaks of the thorn—an angel from Satan—as being from the Lord with the intent of keeping him humble (2 Corinthians 12:7-9).
So how do we rectify both of these things? The answer to that question is to be found in the work of Sanctification that God is doing in our lives. He uses even the great enemy that we face as a tool by which he will shape us and conform us into the image of his Son. Yet, the process of sanctification hurts and is not easy because God is working out of us our old sin-hardened hearts and making us new creations. One of the tools that God uses in this process is that of the devil. Certainly the devil is doing exactly what he wants in rebellion to God, but at the same time God is using the devil’s activities to bring about his good plans for his own. Just as Joseph said to his brothers—“you intended evil but God intended good” (Genesis 50:20).
So why do we pace back and forth with a darkened scowl when things go badly for us? Why do we think that the Lord has ceased to be our refuge? Why do we think that God has abandoned us when trial comes our way? The answer lies with us and our weakness and not with God. There will indeed be times when we neither sense nor can see God’s hand at work, but just because we cannot see God working does not mean that he is not perfectly active in governing the events of our life to bring about his great glory. He is teaching us to walk forward in faith and just as a father needs to eventually take his hand off his his child’s shoulder before the child will learn to ride the bike on his or her own, so God lifts his hand off of our shoulder. He is still there beside us, we just do not sense it.
Peter reminds us of the truth of this principle when he speaks of his experience in getting to witness the miracles and transfiguration of Christ, yet when he turns to speak of the scriptures, he refers to them as “more sure” than experience (2 Peter 1:19). Why is this? Experience is often marred by the emotions and limited perceptions of the one who is experiencing. Scripture is given by God in an absolute way through the prophets and apostles. Indeed, it is more sure as two can come together and it will say the same words to each while our experiences might cause us to understand radically different things. Indeed, loved ones, let us stand together against the wiles of the devil recognizing that we are under the hand and protection of God. Let us cling to Christ’s protection while confidently facing those assaults of the devil that will be used by God to transform us more and more into the image of Christ Jesus.
Judge Me, O God
“Judge me, O God, and surely contend for me with the ungodly nations;
From men of fraud and iniquity, save me.”
(Psalm 43:1)
It has been suggested by Biblical scholars that when you have a psalm that does not begin with a superscript (like “A Maskil of the Sons of Korah…), the psalm is either part of or shares the superscription of the psalm that goes before it. In this case, making such a connection is a rather easy one as verse five contains the refrain: “Why do you despair, O my soul?” Thus, this psalm should also be understood as having been written by the sons of Korah who were given the gift of redemption in spite of their father’s rebellion.
There are three basic requests that the psalmist is lifting up. The first is to judge or to evaluate his heart. In essence, what he is saying is that he has acted uprightly and there is yet persecution upon him from the outside. What is important to note is not so much that the psalmist is facing persecution, such is normative for a life of faith, but that the psalmist will run to refuge to his God. How too, we must do the same, though we so often try and solve all of our problems on our own.
The second and third petitions are closely tied together. First, he asks that God would contend on his behalf (as a lawyer might do) with the nations or peoples who are acting in an ungodly manner toward him. Secondly, he asks that God preserves him from those men who would lie to him or sin against him. In a way, there is an intensification taking on here with these two ideas placed together in parallel structure. In the first of these two cases, the psalmist is asking for an advocate in court—working within a legal structure. There is a sense, then, that the enemy here is working under a degree of restraint in that there are just reasons for a legal defense. In the second clause about the deceivers and sinners, the psalmist is simply interested in one thing: deliverance.
Beloved, how we have a God to whom we can run when our pursuers are wickedness and disaster. How he provides a sanctuary for his own, but how rarely we choose to find sanctuary in his arms. How often we think we can stand on our own—imagining ourselves to be the mighty man standing against all obstacles, yet end up in abject failure. Beloved, learn from the psalmist and cry out to God in your danger and distress. He is faithful to deliver you from the hands of those who would destroy.
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