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.
The Earth Melts
“The nations roar and the kingdoms topple;
He sets down his voice and the earth melts.
(Psalm 46:7 {verse 6 in English})
While the vocabulary is somewhat different, the ideas conveyed in this verse are reminiscent of Psalm 2:1 and 2 Peter 3:13. Why do the nations rage against a God who is almighty? Mankind persists in their resistance against a holy God. How we choose not to submit our wills even to one whose will for us is entirely good, pure, and righteous. Mankind seeks to build monuments, institutions, and even nations to glorify their own name and God sees that each topples with the magnitude of their sin against him. We rage; He is just.
And in the end, the earth will melt and dissolve away. The Hebrew term reflects the way that the mighty waves melt away when they finally come inland, eventually dispersing to nothing. The picture that Peter will later paint would be that of God placing all of creation in a smelting pot, burning away the dross and other impurities worked by sin, and then recasting with nothing but pure metal — his creation from the beginning remade free from the effects of sin.
Loved ones, this is our God at work, do not stray from his hand but be fast to submit your will to his. His is perfect and his defense is sure. What is left for us to choose?
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.
Why Despair, Oh My Soul?
“Why do you despair, my soul?
And why do you groan?
In regards to me you must hope in God,
Because again I will confess him—
Salvation is before me by my God.”
(Psalm 42:12 [verse 11 in English translations])
Once again we find the psalmist echoing the words of his soul’s despair. The Hebrew word used here literally means to melt away or to dissolve. Indeed, how it seems that our spirit does tend to melt away within us—to fade into nothingness—when the world seems to bear down against us. How easily most of us are discouraged when things seem to be falling apart around us, yet, like the psalmist, we must ask, in whom do we hope?
If our hope is in God, why then do we complain and worry? Is he not the creator of the universe and has he not said that he will provide all of our needs? What then is there left to worry and gripe about? Our ills have no power of him. Worldly powers cannot sway or God to cease believing in himself or to cease existing. No, God is and he will always be—and he will always care for his own. What then is left to fear? Are not all of our worries irrational? Indeed, beloved, place your hope in Him, for He will deliver you from the second death.
But notice what the psalmist connects with the idea of hope—confession. The term that is employed here is the word, hådÎy (yadah). This word is often translated as “to praise,” which is one of the senses of the term, but the idea that is conveyed is that we are praising God publicly by our public confession of his glorious name and wonderful works. Indeed, we are to believe in our hearts and confess with our lips that Jesus is Lord (Romans 10:9) if we are to be saved. How often confessing Christians have bought into the lie that their faith is a personal thing and thus never praise God through their living and ongoing profession of his name. Indeed, the faith by which we walk in the world is a clear testimony that he lives and rules over our days.
This psalm closes with the great and glorious reminder that salvation comes from God and from God alone. Loved ones, there are many in this world who would suggest that they can offer you salvation. There are none, though, other than Jesus Christ who has risen from the grave and has thus promised that he will do the same for those who trust in him as Lord and Savior.
A Slaughter in My Bones
“By a slaughter in my bones,
those who are hostile toward me continually taunt me.
Saying to me all the day, ‘Where is your God?’”
(Psalm 42:11 [Verse 10 in English Translations])
“Where is your God, now!” is the cry that so many of God’s people have heard, when tormented by their accusers. Even the accusers of Christ tormented him with similar words—“He saved others, let him save himself!” (Luke 23:35). “He used the power of God at other times, where is that power now!” is essentially what they were saying. Oh, how often we hear that taunt from the ignorant and the wicked around us and oh, how often we are tempted to believe their words and fear that God has left us or abandoned us to a fate of empty loneliness. Over and over they raise their horrid taunt and how the words echo in our ears and feed the fears that we have.
The psalmist will soon close this psalm with the words we are desperate to hear…that God indeed hears and is with us and will bring that salvation we so desperately long for into our day. Yet, beloved, in the midst of the darkness, God promises over and over again that he will neither leave us nor forsake us and that even during those times when we don’t see or feel his hand moving in our lives, he is still there. He says to us:
“Even though I walk through the valley of the shadow of death,
I will not fear evil, for you are with me—
Your rod and your staff, they continually bring me comfort.”
(Psalm 23:4)
“Having gone , therefore, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit and teaching them to keep all that I have commanded you. And behold, I am with you every day, until the consummation of eternity.”
(Matthew 28:19-20)
“Also, I give to them life eternal, and they will surely not perish—for eternity—and no one will snatch them from my hand.”
(John 10:28)
Often people have despaired, wondering where God is during their time of crisis, yet our ability to feel God’s presence does not limit God’s ability to be with us. Indeed, sometimes the perceived distance is designed to teach us trust and patience. Beloved, the answer to the question posed by the mockers is, “God is with me; he has neither left nor forsaken me.” How we can find our courage in those words and that great reminder. Indeed, even though death may come to us in this life, Jesus has promised to preserve us from the second death—the Father’s judgment. Indeed, what a glorious gift we are given in Christ!
Why Have You Forgotten Me?
“I shall say to God, my Rock, ‘Why have you forgotten me?’
Why do I go about darkened with respect to the torment of the enemy?”
(Psalm 42:10 [Psalm 42:9 in English translations])
The term “rock” is one that is often attributed to God. Why is that? Is God cold and unmoving? No, of course not! God is described as a rock in terms of his safety and security as well as his strength. In the torrents of trouble that flood our lives in this world (remember verse 7), God provides the strength and stability that we so desperately need. He gives us shelter in times of trial and persecution and herein the psalmist takes comfort—even in the destruction wrought by God on Korah and those who revolted with him, God preserved these Sons of Korah for his purposes in the life of Israel and in his redemptive plan. As Peter writes, God certainly does know how to rescue the godly while at the same time destroying the wicked (2 Peter 2:9-10).
In addition to God being referred to as a “rock” in scripture, it should be noted that his Word—the scriptures—is also described in the same way (Matthew 7:24; Exodus 32:15-16). Not only is he the rock to cling to during the trials and torrents of life, but his word provides for us the rock foundation upon which our lives are built sure. If you want to live a life that is reckless and swayed by the winds of change, then avoid this rock with all your power, but if you wish to know a life of sublime pleasure, then God gives us a foundation upon which to build…his most Holy Word.
How often, though, like the psalmist, we go about either saying or wanting to say that God has forsaken us. It is as if God had said that in Christ all things in life would be trouble-free. Yet, this is the gospel of the charlatans, not the Gospel of Jesus Christ. Instead, 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)
In other words, Jesus is reminding his Apostles and us how if we are faithful to him, the world will treat us as it treated him. The world put Jesus to death; why do we feel that we should expect to be treated differently?
The psalmist, understands this, I believe, and he continues by asking himself the rhetorical question, “why do I go about darkened…”—”why am I depressed and downcast” is what he is saying to himself as he looks at the torments of his enemy. For indeed, we know that our God is a great redeemer and a rock and if we rest in him we will be held secure from all eternal dangers. One may destroy our bodies but they cannot destroy our eternal souls. Beloved, why is it that so often we lament over the trials we face, for our God is with us and he has promised us that he will use such trials to strengthen us and to mature our faith (James 1:2-4). There is indeed a time to come when we will enjoy the bliss of being in God’s presence eternally, but for now, we remain in this world for a singular purpose—to glorify God by working out the Great Commission…that of making disciples of all of the nations—a program that begins in our neighborhoods, in our homes, and in our own hearts.
I asked the Lord that I might grow
In faith, and love, and every grace;
Might more of His salvation know,
And seek, more earnestly, His face.
’Twas He who taught me thus to pray,
And He, I trust, has answered prayer!
But it has been in such a way,
As almost drove me to despair.
I hoped that in some favored hour,
At once He’d answer my request;
And by His love’s constraining pow’r,
Subdue my sins, and give me rest.
Instead of this, He made me feel
The hidden evils of my heart;
And let the angry pow’rs of hell
Assault my soul in every part.
Yea more, with His own hand He seemed
Intent to aggravate my woe;
Crossed all the fair designs I schemed,
Blasted my gourds, and laid me low.
Lord, why is this, I trembling cried,
Wilt thou pursue thy worm to death?
“’Tis in this way, the Lord replied,
I answer prayer for grace and faith.
These inward trials I employ,
From self, and pride, to set thee free;
And break thy schemes of earthly joy,
That thou may’st find thy all in Me.”
-John Newton
Commanding His Chesed
“By day Yahweh continually commands his chesed
And at night, his song is with me—
A prayer of supplication to the God of my life.”
(Psalm 42:9 [verse 8 in English translations])
How deep it is that this verse is when we come to terms with its language and sentiment. To begin with, do not miss the wonderful title that is applied to God on high. He is called by the psalmist, “God of My Life.” Indeed, what wonderful thoughts come to mind when we apply this title to our great God and King. He is the originator of each of our lives and he numbers our days (Psalm 139:16). He orders all things according to the counsel of his will (Ephesians 1:11) and promises to work all things out for good for those who love him and are called according to his purposes (Romans 8:28). He has the right to take me here or there for purposes revealed or known only to him and he has the right not only to use me for those purposes but also to expend my life for those purposes. Indeed, every inch of my life is at his disposal from beginning to end and every ounce of my being and my day must be dedicated to his glory alone. Indeed, he is God of my life.
And as God of me life he responds with his dRsRj (chesed) and his song. Our Bibles translate dRsRj (chesed) in a variety of ways, trying to capture the essence of the word, but the idea of dRsRj (chesed) is reflected in God’s covenantal faithfulness toward us even when we fail to be faithful to his covenant. God indeed commands that towards his own. We wander and we stray, we often choose sin, and much like sheep, we can be cantankerous and difficult to keep moving in the same direction. Yet we are never forsaken. What a wonderful promise that is given in that simple principle. When Jesus utters the words, “I will never leave nor forsake you” (Hebrews 13:5, also reference Matthew 28:20), that reflects the consistent testimony of God’s word throughout the Old Testament towards his people:
“It is Yahweh leading before you—he will be with you, he will not let you go, and he will not forsake you.”
(Deuteronomy 31:8)
“Blessed is Yahweh, who has given rest to his people, Israel, according to everything he continually promised. Not one word failed from all his good word which he spoke through the hand of Moses, his servant. Yahweh our God is with us as he was with our fathers. May he not abandon us; may he not give us up. He will stretch our hearts toward himself to walk in all of his ways and to guard his commandments, his regulations, and his judgments that he continually commanded our fathers.”
(1 Kings 8:56-58)
Even in redeeming his own from sin, God speaks through his prophet Hosea:
“And I will sow her myself in the land and I will have mercy on Lo-Ruhamah and I will say to Lo-Ammi, ‘you are my people.’ And he will say, ‘My God.’ “
(Hosea 2:23)
Yet, the promise does not end there. God also gives to us a song in our heart.
“My strength and melody is Yahweh,
He is to me salvation;
This is my God and I will glorify Him—
The God of my fathers, and I will exalt him.”
(Exodus 15:2)
“Praise Yahweh!
Sing to Yahweh a new song—
Songs of praise in the assembly of the faithful.”
(Psalm 149:1)
And indeed, when John sees the vision of heaven, one of the things he witnesses is the elders and the 144,000 still singing a “new song” to praise our almighty God. Indeed, the words of humanity could never exhaust the praise that is due to our God for what he has done for us, let praises continually fill our hearts and flood from our lips. My our life be a constant praise and witness to the goodness of God and may the song of our hearts not be the songs of this vulgar world, but ones that speak of the glory of the world to come…a subject of infinitely greater worth and beauty.
And thus we come before him with a prayer of supplication, not only asking for forgiveness for the sins we have committed, but also humbly asking God for the needs of the day to come. Indeed, did not our Lord himself teach us to pray for such needs as daily bread (Matthew 6:11)? Not only must we not forsake the privilege of coming before God’s throne, we also must never forget what a gracious gift it is to have been given such a great privilege. Indeed, our almighty God has shone his dRsRj (chesed) into our lives and filled our nights with his song—what more could we desire?
Deep to Deep is Calling
“Deep to deep is calling with a voice of your torrents,
All of your surf and your waves have gone over me.”
(Psalm 42:8 [verse 7 in English translations])
The depths of the ocean cry out with a voice of torrents as judgment washes over the land around the psalmist, because of the wickedness of the people. He feels as if he is about to be washed away in the floods, desperately looking for a rock onto which he can cling. The rock, of course will be Christ, but how we can relate to setting in which the psalmist finds himself! How dark our lives sometimes become; how many times we feel as if things are flooding by so swiftly that the torrents will suck us into the depths of the ocean where we will drown in lonely isolation. How dark it is to be in such a place, yet such a place is where God puts us to teach us, rebuke us, and to transform us into the image of his Son, Jesus Christ.
The language of “The Deep” is important language in the Old Testament. The word MOwh;Vt (tehom) in its most basic sense refers to the depths of the ocean or the waters contained below the crust of the earth which may come forth in the form of a geyser. On occasion, they are used to refer to deep-water springs, but once again, the same basic idea is conveyed. On a more theological level, though, the idea of “the deep” is also often used in the context of judgment. It is the water from the deep that pours upwards in Noah’s day (Genesis 7:11) and the waters above and the waters below flood the earth (a re-creation event as indeed we find similar events taking place in the Genesis 1 creation account). In addition, the Egyptians are overwhelmed by the deep as it pours over them (Exodus 15:5,8) and Jonah describes himself as being taken into the deep (Jonah 2:5). Ultimately, God has established both the waters above and the deep below (Proverbs 8:28) and will use his creation to bring about his will, often in the form of judgement against his enemies.
The deep cries out with the sound of torrents of water as the psalmist feels himself about to be swept away by the flood, yet God is merciful and he will provide a rock of refuge for you and for me and for this psalmist…yet we get ahead of ourselves. Sometimes we need to await the deluge and learn to trust that in all things God will glorify himself and honor his name amongst his people. The deep will rise up and torrents will come, but both rise and fall silent at the voice of our almighty God.
My Soul Dissolves
“My God, my soul dissolves over me,
thus I remember you from the land of the Jordan—
From Hermon to Mount Mizar.”
(Psalm 42:7 {verse 6 in English Translations})
The psalmist is looking to the north (Hermon) and to the east (Jordan) and realizing that while enemies surround him, particularly coming from these two directions, God will be with him and will redeem him from sure destruction. Note the language that the psalmist employs—his soul “melts or dissolves” over him. The concept of the soul in Hebrew encompasses the entirety of the person’s being, physical and spiritual.
What is interesting about the language that the psalmist uses here is that while Hermon here represents the desolation of the edge of the promised land, it is the likely location where Jesus would take his disciples and be transfigured before their eyes. As with so many other things in Jesus’ ministry, he took what was considered outcast and desolate and redeemed it to the glory of God His Father. And how he also does the same in our own lives. He takes the mess that we bring to him and not only heals us, but he makes that mess holy. It is like what takes place when the master pianist sets down beside the young student of piano. While the young student diligently plucks away at a few keys, the master fills in the sounds adding life and depth and color to what is heard and such becomes a masterpiece. The student participates but the life of the piece comes from the master. Such is true in our lives as well, often in the midst of our greatest weakness.
Loved ones, how quickly, when things go badly, we tend to fall into despair. Yet, the glory of the scriptures is to point out to us that in Christ Jesus there is no reason to despair or faint for your life. God is in control and Christ will redeem his own! That is good news, for if you are trusting in Jesus Christ as your Lord and Savior, that means that Christ will redeem you and that means he will never let you go and that as messy as your life is, he will make it into something that glorifies his name. What more could one desire than that? What greater hope is there, Christian, than to know that God has you in the palm of his hand and that powers and principalities of any magnitude can do nothing to pluck you out. Indeed, our God is good—remember his good works.
Why Do You Despair, Oh My Soul?
“Why do you despair, my soul, and groan?
In Regards to me, you must hope on God,
for again I will confess him—
Salvation is before him.”
(Psalm 42:6 [verse 5 in English translations])
What is your attitude when things start going bad and our plans fall apart? Is your first response to groan in despair? Is your first inclination to lament your misfortune? Yet, is not God in control? Does he not reign from on high in the heavens? Is not God the one who orders all things according to the counsels of his will (Ephesians 1:11)? Doesn’t our God own the cattle on a thousand hills (Psalm 50:10)? And does he not care for his children more than the birds of the air (Matthew 6:26)? How often our lives are marked by worry, groaning, fear, and complaint.
The psalmist is reminding us that such is not to be the mark of our life. He is looking inward and saying to himself, “Why am I griping—why do I despair—do I not belong to God?” And indeed, we do belong to God if we are trusting in Christ as our Lord and Savior, so why do we despair? Why should we worry? It is the lot of the unbeliever to worry, but not of the one who is held in the hand of the almighty God of the universe. He has promised us salvation and he has promised us that he will work all of the events in our life out for good (Romans 8:28).
Thus, Christian, with the Psalmist, I call you to wait on God, trust him to work out the events of your life. When the way before you is dark and unclear, know that he is ordering your steps and will guide you; you shall not stumble and fall while resting in Him. And know, too, that salvation comes with him and with him alone—there is no other name by which man can be saved than by the name of Jesus Christ (Acts 4:12). And if this great promise belongs to us in Christ (2 Corinthians 1:20), then where is there room to gripe and groan, oh, my soul?
These Things I Remember
“These things I remember
And I shall pour out my soul before me;
For I pass over and into a refuge and walk slowly as far as the house of God.
In a great voice and with thanksgiving
The multitude celebrates.”
(Psalm 42:5 [verse 4 in English translations])
The “these things” refers back to the taunting of the enemies of God’s people found in the previous verse, and here, then, is the psalmist’s response to such taunting…he pours out his soul before him. Often, the idea of pouring out is associated with a drink offering that is made, but we also find it in connection with the idea of prayer, with one’s heart and life laid before God. As Jeremiah writes:
Arise! And cry out at the beginning of the night watches!
Pour out your heart like water before the face of God!
Lift the hollows of your hands toward him over the soul of your children—
Those who are feeble from hunger at the beginning of every street.
(Lamentations 2:19)
How it is that one of our great privileges is that we can pour out our souls before God, lay the cares of our hearts before his throne and know that he hears and will answer. What comfort there is, beloved that we have a God who hears and can empathize with us in our sorrows. Thus, from the depths of his very being, the psalmist cries out before God, pouring out the depths of his life before the throne of our Great God.
The words that follow are a little vague, but they seem to be a reflection upon the various celebrations that take place during the Jewish year. During the year, there were three festivals (Passover, Booths, the Day of Atonement) where it was required that all Jews present themselves in Jerusalem if at all physically possible and then there were a variety of additional festivals where, while not mandated by Jewish Law, it was encouraged that faithful Jews come to the Temple as well. These were times of great corporate celebration and were times when the population of Jerusalem would swell to the bursting point.
The most cryptic point of the passage is the language of taking refuge in a place while slowly walking to the Temple. Some have suggested that this is a reference to the Festival of Booths, where Jews would set up tents or booths on their roof to live in for a week as a reminder of the Israelites’ years living in tents in the wilderness. At the same time, while the word I translated here as “refuge” can be translated as “tent” or “shelter,” it is not the same word that refers to the shelters that are made during the Festival of Booths. Most likely, the best way to see this is as a more general reference to the various times the psalmist has en given the privilege of worshiping in the Temple courts.
In the end, the psalmist celebrates. And this, beloved, is something that should grab our heart. How easy it is for things that are regularly done in our lives to become routine and commonplace—even good things. How often our time of Sunday worship simply becomes a matter of going through the motions—the thing we do on Sunday because it is what we have always done. Yet, the worship of God should never be stale to the believer—it should be the thing we look forward to all week long. We are quick to pour out our hearts in lamentation, let us indeed be even quicker in pouring out our lives in the celebration of the mighty God we serve.
Our Food and Drink
“My tears have been to me my food, by day and by night;
Saying to me, ‘Where is your God?’”
(Psalm 42:4 [verse 3 in English translation])
Troubles will come our way in this life, there is no doubting or arguing against that premise. We cry after we are born and those who love us cry after we have died. Troubles follow us around, even, in this world of sin and grief. And when that takes place, it is easy for us to look around and ask where God is or why he has abandoned you to such a fate. In the midst of our tears we often cry out, “Where are you, God?” Yet, often there is no answer. C.S. Lewis, as he was grieving the death of his wife, initially described this experience as a shutting of a door and then a “bolting and a double bolting.” Later, as God was dealing with his heart, he realized that the “no answer” he was getting from God was not a cold, impassionate gaze, but was a sort of a, “Peace, child, you don’t understand.” How we must learn to rest in God before the sorrows and even the joys of our life will take on full meaning.
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