|
Chapter
3
The Heaven’s Declare God’s Glory
Psalm 19
There is a
popular idea that David is the author of all the psalms.
Although he did not write all of them, Psalm 19 is called “a
psalm of David” and is dedicated to the choirmaster. Almost
half of the psalms probably were written by David or inspired
by him. Others are attributed to the choir leader Asaph, to
the sons of Korah, to Moses, to Solomon, to Heman, and to
Ethan. To the people of Israel, ascribing a psalm to David did
not necessarily mean he was its author, but it did mean that
when the community came to worship God the psalms they sang
were identified with David.
Some psalms were
written for special occasions, notably for Hebrew festivals,
the celebration of the new year, or the coronation of the
king; several were processional chants for approaching the
temple. Some are individual hymns of praise or of lament. Some
are for the entire congregation. Many are hymns of the majesty
of God. Some are liturgies with responses by congregation,
choir, or priest.
Three in One
Psalm 19 appears
to be three hymns in one chapter. First it is a hymn to the
creator of the universe and is not unlike Psalm 8 in some
respects. Next is a meditation on the law of God. Last, there
is a personal prayer. All three parts are worthy of our
careful study.
The Heavens Are
Telling
Hebrew thought
embraced three realms of existence: heaven, the highest;
Sheol, the lowest; and the land of the living in between.
Sheol, place of the dead, is silent. Human beings on earth can
sing praise to God if they are so inclined. But in heaven
everything is continually praising God. The faithful and
obedient followers of God will join the heavenly choirs in
their anthems of praise.
Anyone who has
ever listened to a full massed choir singing “The Heavens Are
Telling” from The Creation by Haydn could never doubt the
intensity of feeling that bursts forth in Psalm 19. Joseph
Haydn composed his famous oratorio, his crowning masterpiece,
when he was sixty-five years old after he had returned to his
native Austria from London where he had brought out his famous
twelve London symphonies. One of the most inspired moments of
your life would be to listen, with exultation and reverence,
to “The Heavens Are Telling.” We often turn to the wonders of
creation as proof or evidence of God. But the Hebrews did not
start where we so often do. The faith of Israel was grounded
in the history of divine deliverance. When everything pointed
to the impossible, from a human point of view, God granted
deliverance and unveiled himself in many other miraculous
events. So the praise from the world of nature is simply
enhancing the praise of Israel. They started with faith in God
because of their experiences in history, and joyful, exultant
praise was the result.
Does this happen
to us? Do we take time to recall the wondrous and marvelous
events of God’s mighty acts in history? When we do, nothing
can prevent us from joining the heavenly chorus in joyous
praise of the God who alone is worthy of our worship.
The Law of the
Lord
Just as the first
section of this psalm has inspired breath—taking beauty in
music across the centuries, so this second part is a literary
masterpiece. This hymn is in praise of the Law (Torah).
People of faith
thus do see in nature evidences of God’s handiwork, but it is
in this inspired Word that he is best known by the believing
and obedient community. We know that Jesus so regarded the Old
Testament, including the Law, the Prophets, and the Wisdom
Literature. The early Christians maintained this attitude
toward the revealed Word of God, going beyond only to witness
that in Jesus Christ himself had God perfectly revealed
himself.
God, who created
the world and has filled it with evidences of his glorious
handiwork, has given to his covenant people a way of life that
is far more majestic than the display of power and glory in
the natural universe.
Prayer for
Humility and Guidance
Meditating on the
world God has made and studying his Word always humbles us. He
calls us to self-examination. We are made aware of the subtle
temptations of pride and arrogance and of gradually assuming
that we are the measure of all things. The foundation of our
faith is not in what we have done or can do, but rather in
what God has given and done.
In the presence of
the holy God the psalmist examines his own ambitions, desires,
thoughts, and actions. He does not compare himself with other
people; nor is he content to do just a little bit better than
the average person he knows. He is measuring himself against
God and the Law. That is the test of real religion. It is the
test of everyone who aspires to please God.
The closing verse
is often quoted in our own prayers today or sung by choir or
congregation as part of divine worship. When sung or prayed
sincerely and honestly, what greater prayer could there be?
So with these
three parts put together, Psalm 19 stands as one of the great
passages in this ancient hymnal, men and women the world over
still sing and pray it.
Notes on the
Biblical Text
“The sky reveals …
and … announces” (19:1–2). This part of the psalm was perhaps
originally a part of the new year festival when a prominent
theme was celebrating God as creator. We should remember that
this is Oriental poetry, with a great amount of symbolism and
imagery. These verses reflect the world view of that period of
time, which seemed to attribute to all objects of nature their
awareness and knowledge that they were created by God.
“No speech … no
sound” (19:3). The anthem of the heavens is beyond the
limitations of human language. All people understand it as
they experience reverence, awe, mystery, and wonder in
beholding the created universe, especially as they consider
the heavens. Everybody can see the stars, sun, moon; everyone
can see light and experience darkness—wordless wonders.
“The sun”
(19:4–6). Two figures of speech are used to refer to the sun:
bridegroom and athlete. We remember, of course, that when this
was written, earth was thought to be flat, not round. The sun,
not the earth, was thought to move. (We still speak of the
sun’s coming up and going down.) The chief difference here
between Babylonian paganism and Hebrew theology is that the
pagans made the sun itself a god; the Hebrew poet saw the sun
as a part of the creation of the one true God.
“The law of the
Lord” (19:7–11). This passage is one of the Torah hymns. We
have looked briefly at another, Psalm 1, and will consider
another later when we examine the lengthy Psalm 119, which is
praise to God for giving this expression of his will and
purpose. If the Torah meant so much to the ancient Hebrew, how
much more should the whole Bible mean to the Christian today!
Each line in this stanza uses a distinctive word for the Law
and suggests what that accomplishes in the life of the
obedient follower.
The words
referring to the Torah are (a) law, (b) commands, (c) rules,
(d) commandments, (e) worship, (f) judgments (as used in
Today’s English Version). The Law is thus described as (a)
perfect, (b) trustworthy, (c) right, (d) completely just, (e)
good, (f) fair, (g) desirable, and (h) sweeter than honey. The
benefits that result are (a) new life, (b) wisdom to those who
need it, (c) happiness to the obedient, (d) understanding, (e)
endurance, (f) satisfaction. So the Law brings refreshment and
renewal to the spirit, wisdom to the humble, joy to the heart,
understanding to the mind, an awareness of a deep, abiding,
and dependable security to the obedient servant.
“Deliver me”
(19:12–13). Here is an honest poet. He freely admits his
imperfections and frailties. He knows of errors and mistakes.
He confesses sin in his life, but he is grateful for the
constant forgiveness of God. He acknowledges how easy it is to
become proud and presumptuous, to rebel against God, to run
his own life the way he pleases without regard to the will of
God. His prayer is that God will prevent this arrogance.
“The meditation of
my heart” (19:14, RSV). The meaning of the word meditation
here is something that one thinks about night and day, to
ponder and consider, even as John Paterson says, to keep
“humming its words under his breath.”
Some Guidelines
for Study
Today’s English
Version does not give titles to individual psalms, but many
other versions do. Using such a version, list the titles of
various psalms and note the occasion or event they celebrate
and to whom they are ascribed. Ask three different persons or
groups to read aloud the three parts of this psalm and observe
the differences in purpose and content.
Try reading this
psalm aloud once or twice each day for a week, each time
praying sincerely the prayer in verse 14. Write down at the
close of each day some of your own thoughts (meditations) or
actions that you feel might not be acceptable to God.
As you study the
poem on the Torah (19:7–10), what additional words could you
add that would further describe the nature and results of
obedience to the Word of God? Test each day by asking whether
today’s offering to God—time, talent, imagination, prayer,
worship, service—is an acceptable offering to him.
Chapter 4
God’s Care and Protection
Psalm 23
Here is the
best known and surely most loved of all the psalms. Most of us
learned it as children, we repeat it often in unison with the
worshipping congregation, and we use it in weddings as well as
funerals and on many other occasions. In the Hebrew tradition
one who made a vow or promise to God would tell the
worshipping congregation of his distress or need, his release
from trouble, and acknowledge with sincere gratitude God’s
help in his time of trouble. All of this, and more, is in
Psalm 23.
God Is the
Shepherd
Since the ancient
Hebrews were nomadic herdsmen, the figure of a shepherd was
most appropriate. Even when some settled into farms, they
still kept sheep. The imagery of sheep and shepherd was the
best one available to describe one’s complete dependence upon
God, his care, concern, and trustworthiness. Although modern
people are far removed from the ancient wandering shepherd
caring for his sheep, the central message of this great
chapter still speaks with relevance and meaning to our deepest
needs.
God Cares for His
People
Both Old and New
Testaments keep central the fundamental faith that God loves
his people, cares for them, and is concerned for their
welfare. This message was proclaimed by both patriarchs and
prophets through the long history of God’s dealings with his
covenant people.
Jesus emphasized
so often God’s care and concern for his children and how this
care and concern should call them to live in obedience and
faith. Not a sparrow falls to the ground unnoticed by God, and
each person is worth infinitely more than many sparrows. The
smallest detail of life is his concern, as indicated in the
figure of speech about numbering the hairs of the head. Wild
flowers blooming profusely, untended, on the hillside are
reminders that we can trust the Good Shepherd to care for all
our needs. We can affirm with Paul, “My God will supply all
your needs” (Phil. 4:19), and with the psalmist we can know
that with God as shepherd we shall not want.
God Is Our Guide
For their safety
and well—being, sheep need a shepherd to guide them, to lead
them where their needs can be met and they can be safe. The
Good Shepherd is also our guide. In dark valleys or by clear
waters he always works redemptively. He is present to guide in
every situation. For each of us and for all of us he has a
plan. Our salvation comes when we cooperate with him in the
fulfillment of that plan and our own moral and spiritual
redemption.
Even when we, like
sheep, wander astray, the Shepherd seeks and guides us back to
the right path. When we deviate, by accident or by choice or
by ignorance, God still is at work redemptively for our good.
Dr. Leslie Weatherhead, first as pastor of City Temple Church
in London and later in a widely read book, made clear how God
seeks his will for our lives—or attempts to guide us.
Weatherhead referred to the ultimate or perfect will, which
most of us never achieve; the intentional will; and the
circumstantial will. When we, for any of many reasons, fail to
follow his guidance and wander into sin, error, trouble, and
difficult circumstances, he still has a will at work for our
good. Perhaps the best has been forfeited, and yet he still
works in all circumstances for our good. The Shepherd will not
let us continue to wander into paths of evil and trouble
without seeking to guide us back to a better way.
God Is Our Renewal
The need to have
one’s soul restored or renewed is universal. All of us have
experienced the futility and fatigue that we describe as the
end of the rope. An athlete knows this. He or she plays until
another step cannot be taken; but the athlete does take it,
and he or she gets what is called a second wind. New vigor and
strength surge in to make the athlete a winner.
So it is with all
of us. God is the one who brings us the second wind, the
second chance, renewal of hope, restoration of courage and
faith. Isaiah referred to the restoring of one’s soul as the
renewal of strength, and he said it came by waiting upon the
Lord, and by complete surrender to the will of God. (See
Isaiah 40:28–31.)
Restoring of the
soul may come in different ways, but central in all of them is
worship, surrender, and obedience to God. It may come in times
of personal or congregational worship and prayer. Many find it
in the honesty and concern of a small group that is a
redemptive fellowship of divine love. It comes to all who in
quiet hospitality open the door of heart and mind and let the
peace of God, beyond all understanding, bring new perspective,
renewal of strength, and restoration of soul.
God Is Our Guard
Just as the sheep
fear no evil because of the protection of the shepherd, so we
can trust God to guard us. We should be careful, though, not
to assume that because we are obedient servants of God we will
avoid all pain or trouble. God does not promise that. We are
not promised ease or success or freedom from pain, trouble, or
sorrow.
This must have
been a difficult dilemma for some of the Hebrews, for they
were often bothered that the wicked seemed to prosper and the
righteous often suffered. It is still bothersome to many
Christians. But the important fact to remember is that we are
promised the presence of God, and in his presence we do not
need to fear the evil or trouble or calamity that come our
way. He has promised that he will provide courage and hope and
strength. He has promised that the enemies will not overcome,
for ultimate victory belongs to God. In the midst of adversity
he gives courage and the ability to face every situation with
confident hope.
A Simple Shepherd
Story
In his booklet
titled The Song of Our Syrian Guest, W. A. Knight refers to an
Oriental custom that might illuminate this psalm further. As
the sheep return to the fold at the close of the day, the
shepherd stands at the opening and is himself the door. He
holds back each sheep while he looks it over for injuries.
Olive oil, which is carried in a horn, is placed on a bruise
or severe scratch. Additional medication, such as cedar tar,
might be used for severe injury. The shepherd dips his large,
two-handled cup into the container of water, and the sheep may
drink cool water from a cup literally running over. A sheep
that is overly tired might find the shepherd rubbing olive oil
over its face and head, then splashing cool water over its
body. Into the safety of the sheepfold it goes to rest,
assured that the shepherd will always take good care of it.
Notes on the
Biblical Text
“The Lord” (23:1).
While the Old Testament frequently portrays God as the
Shepherd and Israel his sheep, this psalm begins with a
personal testimony—“my shepherd.” Can we say that, too?
“He lets me rest”
(23:2). The shepherd knows where the good pasture is and leads
the sheep to it. When they have eaten enough, he leads them to
water and a place to rest. Without this leadership, the sheep
could overeat, wander into danger, and become ill or die. Many
versions state, “He makes me lie down.” That is a helpful word
for those who because of illness or other adversity are forced
to inactivity; that in itself could be a time of inward
renewal.
“He gives me new
strength” (23:3). Rest brings renewal, and when the sheep are
ready for grazing or travel, the shepherd leads onward.
“Through deepest
darkness” (23:4). In Palestine the brilliant sunshine could
form dark shadows in valleys or under overhanging cliffs; wild
animals might lurk in the shadows; the shepherd must be ever
watchful. The rod might be used as a club, sometimes studded
with rocklike spikes, for defense. The staff, or shepherd’s
crook, would steer a straying sheep or pull it back from
danger. “You prepare a banquet” (23:5). The law of the desert
provided refuge for anyone pursued by enemies. When the person
came to a tent, the owner was obligated to give the fugitive
safety. His host, though a total stranger, was obligated to
feed him, even though his enemies might be sitting just
outside. For two days and one night the fugitive was
guaranteed food, shelter, safety—a custom well known to all
Hebrews.
“My home as long
as I live” (23:6). Here the figure of speech changes, and as a
sheep knows it will not be without the protection of the good
shepherd, so the poet sings a testimony that the length of his
days will be in God’s care.
Some Guidelines
for Further Study
Perhaps you could
begin this session by having the class repeat, in unison, the
Twenty-third Psalm from the King James Version. Then have it
read from several other versions, including Today’s English
Version.
Ask for class
members to share memories of times when this psalm had special
meaning for them.
Discuss some of
the reasons why a poem so short, sung by nomadic,
desert-dwelling shepherds centuries ago, has such profound
meaning to so many of us in a society so totally
different—urban, sophisticated, affluent, educated—as well as
to persons in other situations.
Ask the members
for their own interpretations and understandings of these
different passages and figures of speech.
You might ask
someone to read to the class Jesus' reference to sheep and
shepherd as recorded in John 10:1–16. Note the many
similarities to Psalm 23.
Chapter 5
Song and Deliverance of the Redeemed
Psalm 40
Many of the
psalms are hymns of thanksgiving to God, praising him for his
goodness. Some are individual and some congregational. Many
others have been classified as laments, again some individual
and some congregational. The term lament to us may suggest a
mood of depression or a pessimistic outlook, but in the psalms
laments are concerned with taking adversity to God, who has
power over all. Psalm 40 contains a hymn of thanksgiving (vv.
1–11) and a lament (vv. 12–17). Verses 13–17 parallel Psalm
70.
A Cry for Help
Who of us today
cannot identify with the poet who, in deep distress, cried to
God for help? The reference to the dangerous pit, or Sheol,
seems to imply that he was near death. Whatever it was, his
adversity was intense. He was in deep distress and he prayed;
God heard and answered—thanks be to God! Sheol, or the
underworld, was the abode of the dead, and this man felt he
was close to it. In the slippery mud, such as the bottom of a
deep well, no firm foothold could be found; but when he
prayed, God lifted him up to a solid rock. What is our usual
reaction in time of real difficulty? Do we turn to God in
earnest prayer? Do we call to mind the words of Jesus that,
instead of fainting in despair, we should always pray?
God Gives a New
Song
True religion
always begins with acknowledging what God has done. All
through the psalms the foundation of faith is not in who we
are or what we have done, but always in what God has given and
done. Today so much religious emphasis is on human
achievement, on self-realization, on aspiration, and using
one’s own resources. This is the opposite of the biblical view
of religion made so clear in the Psalms.
In this case, the
poet might have elaborated on his suffering or compared his
troubles with those of other people. Instead of that, he keeps
God at the center and expresses that all he is and has become
he owes to the mercy and kindness and goodness of God.
Even to those of
us who really cannot sing very well, God gives a new song. In
the New Testament, under the Christian faith, this being
lifted up from the depths and slippery footing to solid rock
is like a new birth—in fact, it is a birth of new life. And
with that comes joy, praise, exultation, and a new perspective
on life.
A Call to
Remembrance
The poet now calls
upon the congregation to remember the way God has dealt with
Israel across the years. He cannot speak of all God has done
for the good of this covenant people. The recounting of God’s
acts of power in saving Israel was one big factor in keeping
them together. The story was told over and over with dramatic
effect, from father to children, to the congregation. Do we
give as much thought to whence we came and how divine mercy
and kindness have operated in our lives? Do we tell others
what God has done for us? Do we take for granted the goodness
of the Heavenly Father? How much time do we take in praising
God for giving deliverance from sin, from adversity, from
trouble?
A New Insight into
Sacrifice and Offering
It was the custom
for one to come to the place of worship and tell of
deliverance from trouble. In Jerusalem, this place would be
the Temple. With this act of thanksgiving one would bring a
sacrifice, maybe a dove or a lamb, to be placed upon an altar
of fire and burned.
Now comes a poet
with new insight into what God really wants. For primitive
worshipers the burning of an offering was all right, but what
God most desires is the offering of one’s life of love,
obedience, justice, kindness, and humility. (See Micah 6:6–8
or Amos 5:21–24.)
We cannot help
asking ourselves whether we are offering God what he really
wants. Our time, talent, and possessions (a tithe is just the
starting point) are to be given. These, however, can never
substitute for moral and ethical living, a loving and
forgiving attitude, bearing the fruit of the Spirit of God.
A Personal
Testimony
The first part of
this psalm closes with the personal testimony of the poet. He
has not rejected the practice of offering a sacrifice on the
altar, but he has stated that more than that is asked by God.
Now he is deeply moved and tells the whole congregation the
experience he has had in being saved from destruction. When
the way was closed, God opened a door. When there seemed no
way out of his adversity, the Lord came to his rescue.
So now he sings.
Is this a solo? a chant? Will the congregation share his
exuberance and join in the song? No matter—he must tell how
God answered his prayer and give witness to God’s
righteousness, loving power, faithfulness, and goodness.
What about us? Who
of us has not been in adversity and prayed to God for help?
What is our impulse—to parade our troubles, or to praise God?
The call is to give a testimony where it can be heard. Who of
us does not have that opportunity?
A Prayer of One
Falsely Accused
After an
invocation, the reason and the intensity of the psalmist’s
need are given. Then his prayer and desire and lament
intermingle and he finds peace, and the congregation is
included in the prayer.
This man confesses
first his sins. They are so heavy they blind him and are as
uncountable as the hairs of his head. He does not stop with
confession; he continues in prayer and earnestly seeks divine
help. One of the marks of the psalms is persistence in prayer.
Jesus also taught us to turn to God in prayer in such phrases
as “pray rather than faint,” “pray without ceasing,” “always
pray.” His life and teachings call us clearly to turn to God
for help, not as a last resort but always.
The enemies of the
writer of Psalm 40 could have been persons or difficult
circumstances. He asks God to defend him but to confuse and
defeat his enemies. We must remember these are pre-Christian
psalms. Several of the psalms call for God to thunder out
judgment and punishment on one’s enemies. Jesus, in sharp
contrast, taught us to pray for them! How different his words,
“Love your enemies and pray for those who persecute you”
(Matt. 5:44). We ourselves are changed for the better when we
can hold a forgiving attitude toward those who use us
despitefully. Praying God’s blessings on your enemy may
actually result in his or her finally changing and becoming a
staunch friend!
Notes on the
Biblical Text
“I waited… he
listened” (40:1). Waiting is not sitting serenely with folded
hands. It means praying with determination and surrender to
God’s will and anticipating a response.
“A dangerous pit”
(40:2). The pre-Christian Hebrew did not know the Christian
joy of the hope of eternal life. Most of the Hebrews viewed
death as the end. Dying was going to Sheol, the place of the
dead, like falling into a deep pit filled with slippery clay.
The figure of speech is a vivid way of saying he was almost
dead.
“A new song”
(40:3–5). This is God’s gift, his initiative, the offer of his
renewal to everyone in distress. The content of this new song
is in the words that follow. He sings of God’s faithfulness
and integrity and rejects his own temptation to pride and
arrogance. Verse 5 probably refers to the covenant renewal
that took place annually. The tribes assembled in some area
designated as sacred and the leader recounted the mighty acts
of God in their deliverance from Egypt and his leadership
until now. There was a ceremony of renewal of the covenant
relationship and their vows to God.
“Sacrifices and
offerings” (40:6–8). For a fuller understanding of this
practice, read from Leviticus in a modern translation. The
poet agrees with the teaching of the prophets later explained
in greater detail in the New Testament: God wants a humble and
contrite spirit, right attitudes and relationships, love and
loyalty.
“The good news”
(40:9–11). The new song is of salvation, obedience to the will
of God, and witness to what God does.
“Save me, Lord!”
(40:12–17). He deplores idol worship and those who disobey
God. He rejoices in the congregation. God has saved Israel and
will save him.
Some Guidelines
for Further Study
You could treat
this as two psalms. As you discuss verses 1–11, give
opportunity for people to share briefly similar experiences.
Remind the group that this psalmist did not dwell on his
troubles, but thanked God in prayer. This is a good time to
let people share their prayer habits—when, where, how
frequently, with whom, and so forth.
Urge the group to
be a redemptive fellowship itself, to be informed of one
another’s needs, to support in mutual prayer, trust, and love.
Ask the group to
look at verses 12–17, while one person reads Psalm 70. Explain
the ceremonial or ritual nature of the Hebrew lament.
Discuss the vast
changes Jesus brought to the Hebrew religion. Will the law of
love suffice in every situation? Are there times when it is
better to curse one’s enemies than to turn the other cheek?
There is a history of God’s redemptive acts to recall, and we
should live so that we can pray and expect God to
answer.
| 
