 
### MY SOUL THIRSTS FOR GOD

### A Guide for the Interpretation of Selected Psalms

### Book Two (42-72)

By William H. Lawson

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Title and Cover

The title comes from Psalm 42:2,

"My soul thirsts for God, for the living God.

When can I come in and see the face of God?"

The cover depicts a Chinese Christian

with a soul-thirst for God

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Copyright 2020 William H. Lawson

Smashwords Edition

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Dedicated to my students and colleagues in Asia.

May the LORD satisfy your soul-thirst for him.

### TABLE OF CONTENTS

CHAPTER ONE: WHY ARE YOU DOWNCAST? (Psalms 42-43)

CHAPTER TWO: RISE UP OUR HELPER (Psalm 44)

CHAPTER THREE: RELAX AND KNOW THAT I AM GOD (Psalm 46)

CHAPTER FOUR: WHY SHOULD I FEAR? (Psalm 49)

CHAPTER FIVE: OUR GOD COMES AND IS NOT SILENT (Psalm 50)

CHAPTER SIX: CLEANSE ME FROM MY INIQUITY (Psalm 51)

CHAPTER SEVEN: BE EXALTED GOD ABOVE THE HEAVENS (Psalm 57)

CHAPTER EIGHT: SET ME UP HIGH (Psalm 59)

CHAPTER NINE: SURELY IN GOD IS REST FOR MY SOUL (Psalm 62)

CHAPTER TEN: I WILL EAGERLY SEEK YOU (Psalm 63)

CHAPTER ELEVEN: DELIVER ME O GOD (Psalm 69)

CHAPTER TWELVE: IN YOU LORD I HAVE TAKEN REFUGE (Psalm 71)

SELECTED BIBLIOGRAPHY

ABOUT THE AUTHOR

### PREFACE

Christians and even ministers often struggle to hear God speak through the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in his or her own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for Christians and ministers as they seek to hear God speak through the Bible and communicate the message of the Bible to those who need a word from God. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on the Book of Psalms. Other volumes are also available that illustrate these principles, methods, and procedures on other biblical books including Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians and The Lion Roars: A Guide for the Interpretation of the Book of Amos.

This is the second volume of my interpretation of the Book of Psalms. The first volume is called I Will Exalt You and contains my introductory study of the Psalms and my interpretations of 14 selected psalms from Psalms Book I (1-41). This second volume contains my interpretations of 12 selected psalms from Psalms Book II (42-72).

It is my earnest desire that you would not only benefit from my study of Psalms but that you would also use the methodologies illustrated within this book in your interpretation of the Bible.

William H. Lawson

### CHAPTER ONE

### WHY ARE YOU DOWNCAST?

### Psalm 42-43

Originally Psalms 42-43 were almost certainly a single psalm. The most telling evidence for this is the repeated refrain in 42:5 and 11 and 43:5 (See Ross, 21 for further reasons for regarding these psalms as a unified whole).

Study of the Passage

Text and Translation

For the Director. Of the Sons of Korah. A Maskil.

42:1As a deer longs for streams of water,

So my soul longs for you God.

2My soul thirsts for God, for the living God.

When can I come in and see the face of God?

3My tears have been my bread day and night,

While men say to me all day long, "Where is your God?"

4These things **I will remember**

And **I will pour out** upon me my soul:

That I crossed over with the multitude,

I led [them] slowly to the house of God,

With the sound of ringing cry and thanksgiving,

The clamor of a crowd celebrating a festival.

5Why are you downcast, my soul, and murmuring within me?

Wait for God, for I will yet praise him,

The salvation of his face.

42:6My God, my soul is downcast within me;

Therefore I will remember you from the land of the Jordan

And Hermon--from Mount Mizar.

7Deep is calling to deep in the voice of your waterfalls;

All your breakers and waves have swept over me.

8By day the LORD commands his steadfast love

And in the night his song is with me--

A prayer to the God of my life.

9 **I say** to God my crag,

"Why have you forgotten me?

Why do I go about being darkened by the oppression of an enemy?

10With a shattering in my bones they reproach me, showing me hostility,

When saying to me all day, 'Where [is] your God?'"

11Why are you downcast, my soul, and murmuring within me?

Wait for God, for I will yet praise him,

The salvation of my face and my God.

43:1Vindicate me O God, and **plead my case** against an ungodly nation;

Rescue me from deceitful and wicked men.

2For you [are] the God of my refuge.

Why have you rejected me?

Why being dark do I go about in distress due to an enemy?

3Send forth your light and your truth;

May **they** guide me [and] bring me

To your holy mountain, to your dwelling place.

4Then I will go to the altar of God, to God, the gladness of my joy.

I will praise you with the harp, God, my God.

5Why are you downcast, my soul and murmuring within me?

Wait for God, for I will yet praise him,

The salvation of my face and my God.

Situation and Purpose

This psalm reflects a situation in which the psalmist has experienced a prolonged period of anguish and he is depressed. He has cried day and night (42:3). His soul has been downcast (42: 5 and 11, 43:5) and darkened (42:9). The source of his anguish seems to have been enemies who have oppressed him (42:9), reproached him, showed him hostility, and mocked his faith in God (42:3 and 10). He has felt that God has overwhelmed (42:7), forgotten (42:9), and rejected him (43:2). As a result his faith in God has been undermined and he vacillates between despair and faith. The psalm would speak most clearly to other worshipers who have experienced similar anguish and distress. The purpose of the psalm is to lead worshipers to long for God's presence, remember God and their joyful experiences of coming into his presence, pray for and patiently wait in faith for God's deliverance, and commit themselves to joyfully praise God.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. Nonetheless, the Book of Psalms is divided into 5 books. These psalms are found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing these psalms in their literary context and determining their role within that context is not very productive. Psalms 42-43 are linked by the superscription to other psalms addressed to the Director (see Psalms 4-6, 8-14, 16, 18-22, 31, 36, 39-42, 44-47, 49, 51-62, 64-70, 74-77, 79-81, 84-85, 88-89, 103, 109, 139-140). However, these psalms are diverse in character and no clear relationship is discernible. In addition, Psalms 42-43 are linked by the superscription to other psalms designated by the term _Maskil_ (see Psalms 44-45, 52-55, 74, 78, 88-89, and 142). However, again these psalms are diverse in character. Furthermore, Psalms 42-43 are related by the superscription to other psalms of the sons of Korah (44-49, 84-85, 87-88). However, once again these psalms are quite diverse and little relationship is apparent. VanGemeren sees more strategy and structure in the second Book of Psalms and links psalms 42-43 with psalms 44-48, "Compositionally, Psalms 42-44 are united by a common concern with God's rejection (44:9) and the longing of the psalmist for the renewal of God's love and for restoration. Psalms 45-48 offer a response to these laments by providing perspectives on kingship--human and divine" (VanGemeren, Kindle Locations 12841-12843).

Form and Function

Psalms 42-43 have been traditionally labeled as a lament. However, even though these psalms do contain lament they are much more diverse in character. Therefore, it would be best to analyze these psalms as a liturgy with diverse elements. The psalmist is the worship leader and he leads the worshipers into an authentic experience of God. The psalm does contain lament (42:3, 7, 9-10; 43:2). Through these laments the psalmist seeks to lead the worshipers to identify with his struggle and also pour out their own hearts to God. Nonetheless, the psalmist also seeks to lead them to move beyond their complaints. The psalmist expresses his longing for God's presence (42:1-2) and seeks to lead the worshipers to also long for God's presence. He expresses his determination to remember God (42:6) and his joyous experiences of coming into God's presence (42:4) and seeks to lead the worshipers to also remember God and their joyous experiences of God's presence. He asks himself why he is so downcast, exhorts himself to wait patiently for God's deliverance, and affirms his faith in God (42:5, 11; 43:5) and seeks to lead the worshipers to also conclude that they had no good reason to be downcast and determine to wait patiently in faith for God's deliverance. He petitions God to justify and rescue him and send his light and truth to guide him (43:1, 3) and commits himself to praise God (43:4-5) and leads the worshipers to do the same.

Strategy and Structure

The psalmist expresses his longing for God and his despair because others question God's presence (42:1-3). Nonetheless, he remains determined to remember the joy of God's presence and exhorts himself to wait patiently for God (42:4-5). The psalmist expresses his despair because he feels overwhelmed and abandoned (42:6a, 7, 9-10). Nonetheless, he remains determined to remember God (42:6b), affirms his faith in God (42:8), and exhorts himself to wait patiently for God (42:11). The psalmist expresses his despair because he feels that God has rejected him (43:2b). Nonetheless, he petitions God for vindication and guidance back to him (43:1-2a, 3), commits himself to praise God (43:4), and exhorts himself to wait patiently for God (43:5). In this way the psalmist leads the worshipers to overcome their despair by longing for God, being determined to remember God, affirming their faith in God, exhorting themselves to wait patiently for God, and committing themselves to praise God. The self-exhortation to wait patiently in faith for God is repeated in 42:5 and 11 and 43:5. This repetition probably accentuates this self-exhortation as the key for overcoming despair.

I. The Psalmist Longs for, Remembers, and Waits Patiently for God (42:1-5)

A. The Psalmist's Longing for God (42:1-2)

1. He longs for God like a deer longs for water (1)

2. His soul thirsts for God (2a)

3. He can hardly wait to see God's face (2b)

B. The Psalmist's Determination to Remember the Joy of God's Presence (3-4)

1. His tears while men question God's presence (3)

2. His determination to remember the joy of God's presence (4)

C. The Psalmist Exhorts Himself to Wait Patiently for God (5)

1. He questions the reason for his soul being downcast

2. He commands his soul to wait patiently for God

3. He affirms his faith in God's salvation

II. The Psalmist Remembers, Trusts, and Waits Patiently for God (42:6-11)

A. The Psalmist Expresses His Determination to Remember God (6)

B. The Psalmist Affirms His Faith in God (7-8)

1. He expresses his feelings of having been overwhelmed by God's breakers and waves (7)

2. Yet he affirms his faith in God's steadfast love and access to the God who is his life (8)

C. The Psalmist Exhorts Himself to Wait Patiently for God (9-11)

1. He asks God why he has been forgotten and goes about discouraged (9)

2. He describes the destructive reproach and hostility of his enemy (10)

3. He exhorts himself to wait patiently for God (11)

a. He questions the reason for his soul being downcast

b. He commands his soul to wait patiently for God

c. He affirms his faith in God's salvation

III. The Psalmist's Petitions, Praises, and Waits Patiently for God (43:1-5)

A. The Psalmist Petitions God for Vindication and Rescue (1-2a)

1. He petitions God for vindication and rescue (1)

2. He explains that God is his basis for safety (2a)

B. The Psalmist Expresses His Feelings of Being Rejected and Petitions God (2b-3)

1. He expresses his feelings of being rejected by God (2b)

2. He petitions God for guidance back to him (3)

C. The Psalmist Commits Himself to Joyfully Praise God (4)

D. The Psalmist Exhorts Himself to Wait Patiently for God (5)

1. He questions the reason for his soul being downcast

2. He commands his soul to wait patiently for God

3. He affirms his faith in God's salvation

Message or Messages

The worshipers should thirst for God and long to be in his presence because he is alive and can satisfy them like no other. The worshipers should remember the joy of coming into God's presence when they are discouraged because these memories of the awesome things he has done are a balm that can sooth their troubled souls. The worshipers should affirm their faith in God even when they feel overwhelmed because God continually directs his steadfast love to them and they have continual access to the God who gives him life. The worshipers should wait patiently in faith even when they feel forgotten and abandoned like because he is their secure height, they have no reason to be discouraged, and they will still have opportunity to praise God when he comes to them and saves them. The worshipers should petition God for vindication, rescue, and guidance when they feel rejected because he is their God and safe-haven and so that they can be reunited with him. The worshipers should commit themselves to come before God and praise him because he is their God and greatest joy.

Analysis of the Details

The Psalmist Longs, Remembers, and

Waits Patiently for God

The psalmist expresses his longing for God and determination to joyfully remember God's presence and exhorts himself to wait patiently for God in 42:1-5.

**The psalmist expresses his longing for God**. The psalmist expresses his longing for God in verses 1-2. He compares his longing for God to the longing of a dear for water in verse 1, 'As a deer longs for streams of water, so my soul longs for you, God." Though the verb means "longs for," many translations have "pants for." These translations are probably true to the intention of the psalmist. The picture he employs is of a thirsty dear longing for a drink. This imagery serves to stress the extent of the psalmist's longing for God. As he goes on to say in the first line of verse 2, "My soul thirsts for God, for the living God." As Spurgeon so beautifully expresses it:

His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. As the hart brays so his soul prays. Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running (Spurgeon, 271).

The psalmist adds that God is the living God, probably to counter some of the worshipers' doubts due to their trials. As Ross explains, "He is the living God, in contrast to all the gods of the pagans--he is not only alive, but he is the source of all life" (25). The psalmist concludes with a question that also stresses his longing to see God in the second line of verse 2, "When can I come in and see the face of God?" He can hardly wait to see God. To see God's face is to be in his presence. Through this expression of his longing to see God, the psalmist was seeking to inspire the worshipers to renew their desire to see God. As Ross says, "When separated from the place of worship and taunted for their faith, the truly devout long for the time they can return to the celebration of worship" (24). Therefore, the worshipers should thirst for God and long to be in his presence like the psalmist because he is alive and can satisfy them like no other.

**The psalmist expresses his determination to remember the joy of coming into God's presence**. The psalmist expresses his determination to remember the joy of coming into God's presence in verses 3-4. However, he begins by describing his tears while men were questioning God's presence in verse 3, "My tears have been my bread day and night, while men say to me all day long, 'Where is your God?'" His tears are an indication of his great sorrow. He describes his tears as being his bread day and night. Bread was the food at every meal. He stresses the extent of his sorrow by saying that he has had a staple diet of tears. Craigie observes, "The opening simile is converted into a metaphor in v 4, linked by the motif of water; the one who longed for a refreshing drink, tasted instead the bitter water of tears" (Craigie, 326). The cause of his sorrow is that others are continually questioning God's presence or perhaps even ridiculing him for his faith in God. As Ross explains, "'Where is your God'? is a rhetorical question, meaning your God does not exist and will not deliver you--it is foolish to believe" (Ross, 25). The worshipers who were going through difficulties and perhaps questioning God's presence could certainly relate to his sadness. Nonetheless, the psalmist expresses his determination to remember the joy of coming into God's presence in verse 4, "These things **I will remember** and **I will pour out** upon me my soul: that I crossed over with the multitude, I led [them] slowly to the house of God, with sound of ringing cry and thanksgiving, the clamor of a crowd celebrating a festival." The forms of the verbs probably stress his strong determination to remember his experience of coming into God's presence and pour these memories out on his soul (Indicated in translation with bold print). VanGemeren notes, "The pouring out of the soul is an expression of the intensity of one's emotions (cf. 62: 8; 142: 4-7; 1Sa 1: 15; Job 30: 16; La 2: 19)" VanGemeren, Kindle Location 12890). He focuses on these memories because they serve as a healing balm for his discouragement. As Ross says, "the psalmist focuses on past experiences of worshiping the LORD in the sanctuary, and the memory of those things drowns out their taunt and strengthens his faith" (26). As the psalmist expresses his determination to remember the joy of coming into God's presence and uses it as a balm for his soul he is leading the worshipers to do the same. Therefore, the worshipers should remember the joy of coming into God's presence when they are discouraged because these memories are a balm that can sooth their troubled souls.

**The psalmist exhorts himself to wait patiently in faith for God**. The psalmist exhorts himself to wait patiently in faith for God in verse 5. First, he questions the reason for his soul being downcast, "Why are you downcast, my soul, and murmuring within me?" A downcast soul is probably an inner being that is full of discouragement or despair. A murmuring soul is an inner being that is muttering complaints like the psalmist himself expresses in verses 42:3, 6a, 8, 9-10, 43:2b). The preposition translated "within" is commonly translated "on" or "upon." His use of this preposition probably is intended to portray his discouragement and dissatisfaction as a burden that is heavy upon him. The psalmist questions the reason for his despair and dissatisfaction. This is probably intended as a rhetorical question. Frequently rhetorical questions that ask why imply that there is no good reason. So this question is the equivalent of the exclamation, "There is no good reason for me to the discouraged or dissatisfied!" Second, the psalmist commands his soul to wait patiently for God, "Wait for God." Though the imperative verb literally means "to wait" in this context patience is implied. Third, the psalmist provides the reason for not being discouraged and waiting patiently for God by affirming his faith in God and his deliverance, "for I will yet praise him, the salvation of his face." He uses a noun that is often used as an adverb to express his confidence despite appearances (Translated "yet"). In spite of his current trial he was still confident that he would have reason to praise God. Most translations emend the last line of this verse so that it corresponds with the other occurrences of the refrain (See 42:11 and 43:5, "the salvation of my face and my God"). Though it seems logical that the refrain would be the same as in the other instances, this is not always the case in the Psalms (See Ross, 19, note 13). I have followed and translated the Hebrew text literally and it makes good sense in context. The psalmist has expressed his longing to see God's face and now he affirms that he will see God's face and the salvation it brings. As the psalmist exhorted himself to wait patiently in faith for God he was also leading the worshipers to wait patiently in faith for God. Therefore, the worshipers should wait patiently for God because they have no reason to be discouraged and they will still have reason to praise God when he comes to them and saves them.

The Psalmist Remembers, Trusts, and

Waits Patiently for God

The psalmist expresses his determination to remember God, affirms his faith in God, and exhorts himself to wait patiently for God in 42:6-11.

**The psalmist expresses his determination to remember God**. The psalmist expresses his determination to remember God even though he feels discouraged in verse 6. He expresses his feelings of discouragement in the first part of the verse, "My God, my soul is downcast upon me." He has just affirmed that he has no reason to be downcast or discouraged and exhorted himself to wait patiently for God (5). Nonetheless, he has not completely convinced himself and remains downcast and discouraged. Again the preposition "upon" depicts his discouragement as a burden that is heavy upon him. He expresses his determination to remember God in the remainder of the verse, "therefore I will remember you from the land of the Jordan and Hermon--from Mount Mizar." He is not only determined to remember God in spite of is discouragement, but his discouragement compels him to remember God. The Jordan River and Mount Hermon are locales that witnessed mighty acts of God. By saying that he will remember God from these places, he is probably saying that he will remember God and what he has done in the past. As the psalmist expresses his determination to remember God even though he feels discouraged, he is leading the worshipers to also remember God when they feel discouraged. Therefore, the worshipers should remember God when they feel discouraged because of all the awesome things he has done.

**The psalmist affirms his faith in God**. The psalmist affirms his faith in God even though he feels overwhelmed in verses 7-8. He expresses his feelings of being overwhelmed in verse 7, "Deep is calling to deep in the voice of your waterfalls; all your breakers and waves have swept over me." The waterfalls and waves are the troubles that he has experienced. He describes his troubles as waterfalls and waves to depict how overwhelming they have been. He stresses the extent of these overwhelming troubles by emphasizing the loudness of the waterfalls. They are as if the deep is calling to the deep. He stresses the destructiveness of the waves by describing them as breakers, the waves that crash against the shore during a storm. As Longman says, "the waters represent the chaos of life that threatens to overwhelm him" (Longman III, 195). VanGemeren notes that "Instead of enjoying the 'living water' of the 'living God,' he is continually faced with an expression of God's judgment" (VanGemeren, Kindle Locations 12964-12965). Nonetheless, he affirms his faith in God's steadfast love and his access to God in verse 8, "By day the LORD commands his steadfast love, and in the night his song is with me--a prayer to the God of my life." The word translated "steadfast love" is multifaceted and depicts God's regard for and faithfulness to Israel as his covenant people. By affirming that God commands his steadfast love by day, he is probably asserting that God purposefully directs his steadfast love toward him. By affirming that God's song is with him and describing it as a prayer to the God of his life by night, he is probably avowing that he is able to praise God and have access to God through prayer to God who is the source of his life. Thus he is secure in God continually, both day and night. As Spurgeon says, "Lovingkindness is a noble life-belt in a rough sea" (274). As the psalmist expresses his determination to remember God despite feeling discouraged and affirms his faith in God despite feeling overwhelmed, he is leading the worshipers to also be determined to remember God even though they feel overwhelmed. Therefore, the worshipers should affirm their faith in God even when they feel overwhelmed like the psalmist because God continually directs his steadfast love to them and they have continual access to the God who gives him life.

**The psalmist exhorts himself to wait patiently in faith for God**. The psalmist exhorts himself to wait patiently in faith for God even though he feels forgotten and forsaken in verses 9-11. He expresses his feelings of being forgotten and forsaken using two rhetorical questions in verse 9, " **I say** to God my crag, 'Why have you forgotten me? Why do I go about being darkened by the oppression of an enemy?" He introduces his questions by expressing his resolve to speak to God. The form of the verb is probably expresses his strong determination (Indicated in translation with bold print). He refers to God as his crag, which seems to anticipate his affirmation of faith that follows in verse 11. A crag combines the stability found in the image of a rock and the safety found in the image of a secure height. His rhetorical questions reveal his feelings of being forgotten by God and abandoned to deal with the dark despair that has resulted from the attacks of his enemies without God's help. These are the type of rhetorical question that have no satisfactory reply and reveal his perplexity since there is no reason why God should abandon and forsake him. He emphasizes the destructive reproach and hostility of his enemy in verse 10, "With a shattering in my bones they reproach me, showing me hostility, when saying to me all day, 'Where [is] your God?'" He accentuates the impact of their reproach and hostility by describing it as having the power to shatter his bones. Their hostility and reproach is exacerbated by their taunt, "Where [is] your God?" This taunting rhetorical question is equivalent to the exclamation, "Your God is nowhere to be found!"

Based on his questions in verse 9, the psalmist seems to be inclined to agree. Nonetheless, he exhorts himself to wait patiently in faith in verse 11, "Why are you downcast, my soul, and murmuring within me? Wait for God, for I will yet praise him, the salvation of my face and my God." This self-exhortation is almost identical to his self-exhortation in verse 5 (See above). He still uses a rhetorical question to rebuke himself for being discouraged. He still exhorts himself to wait patiently for God. He still encourages himself to wait patiently for God by avowing that he will still have opportunity to praise God. The only difference is in the final line where he elaborates on the basis of his anticipation of praising God, "the salvation of my face and my God." The unusual phrase "the salvation of my face" which only occurs here and in 43:5 is ambiguous, but could express the psalmist's confidence that God will vindicate him or save his face. As the psalmist exhorts himself to wait patiently in faith for God he is leading the worshipers to move beyond their feelings of being abandoned to also trust God and wait patiently for him. Therefore, the worshipers should wait patiently in faith even when they feel forgotten and abandoned like the psalmist because he is their secure height, they have no reason to be discouraged, and they will still have opportunity to praise God when he comes to them and saves them.

The Psalmist Petitions, Praises, and

Waits Patiently for God

The psalmist petitions God, commits himself to praise God, and exhorts himself to wait patiently for God in 43:1-5.

**The psalmist petitions God for vindication and rescue**. The psalmist petitions God for vindication and rescue in verse 1, "Vindicate me O God, and **plead my case** against an ungodly nation; rescue me from deceitful and wicked men." Though the verb translated "Vindicate me" literally means "Judge me" he is clearly asking God to judge in his favor as the subsequent line clarifies. His appeal for God to plead his case is stated strongly. The imperative verb form and the object of the verb are from the same root (literally "contend my contention"), a construction that is probably used to intensify his appeal (Indicated in translation with bold print). The imperative verb may be further intensified with the addition of the letter he. He bases his petition on the fact that God is his source of safety in the first part of verse 2, "For you [are] the God of my refuge." He can go to God and be safe in his presence. As the psalmist petitions God for vindication and rescue he is leading the worshipers to do the same. Therefore, the worshipers should petition God for vindication and rescue like the psalmist because he is their God and safe-haven.

**The psalmist expresses his feelings of being rejected and petitions God**. The psalmist expresses his feelings of being rejected and petitions God for guidance back to him in verses 2-3. He expresses his feelings of being rejected by God in the second part of verse 2 using two rhetorical questions, "Why have you rejected me? Why being dark do I go about in distress due to an enemy?" Rhetorical questions introduced by "Why" often imply that there are no good reasons. Thus the psalmist expresses his confusion because it appears that God has rejected him since he is under duress from his enemies. The participle translated "being darkened" probably describes his discouraged state of mind. He petitions God for guidance back to him in verse 3, "Send forth your light and your truth; May **they** guide me [and] bring me to your holy mountain, to your dwelling place." He prays for God's light and truth, his true revelation and expresses his earnest desire they lead him back to God. His commitment to God's light and truth is emphasized in the Hebrew text by the doubling of the subject pronoun (Literally "May they, they lead me and guide me" and indicated in translation with bold print. Though he prays that they would lead him back to God's holy mountain (Zion) and dwelling place (the temple), his underlying desire is to be reunited with the God for whom he so desperately longs. As the psalmist petitions God for guidance back to him he is leading the worshipers to do the same. Therefore, the worshipers should petition God to send them his true revelation when they feel rejected so that they can be reunited with God for whom they desperately long.

**The psalmist commits himself to praise God**. The psalmist commits himself to praise God in verse 4, "Then I will go to the altar of God, to God, the gladness of my joy. I will praise you with the harp, God, my God." Though this could be interpreted as bargaining with God, it should probably be understood as sincere commitment to worship God in anticipation of his deliverance. He says that he is going to the altar of God, but makes it clear that his intent is to go into God's presence. He multiplies words identifying God as his joy. I have translated, "the gladness of my joy," but the CSB probably is on the right track in translating, "my greatest joy." He commits himself to praise God, but makes it clear that God is his God. He has a personal relationship with God. As the psalmist commits himself to praise God he is leading the worshipers to do the same. Therefore, the worshipers should commit themselves to come before God and praise him because he is their God and greatest joy.

**The psalmist exhorts himself to wait patiently for God**. The psalmist commits himself to wait patiently for God in verse 5, "Why are you downcast, my soul and murmuring within me? Wait for God, for I will yet praise him, The salvation of my face and my God." This self-exhortation is identical to his self-exhortation in 42:11. He still uses a rhetorical question to rebuke himself for being discouraged. He still exhorts himself to wait patiently for God. He still encourages himself to wait patiently for God by avowing that he will still have opportunity to praise God. He still affirms that God is his God and salvation. As the psalmist exhorts himself to wait patiently in faith for God he is leading the worshipers to move beyond their feelings of being abandoned to also trust God and wait patiently for him. Therefore, the worshipers should wait patiently in faith like the psalmist because they have no reason to be discouraged and they will still have opportunity to praise God when he comes to them and saves them.

Application of the Message

Christians today sometimes experience difficulties that make them feel discouraged and overwhelmed, abandoned, and rejected by God. The psalmist had a similar experience and feelings. These similarities in situations provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature that would require that the message of this psalm be limited or adjusted. Therefore, the statements of the applied message below are nearly identical to the statements of the message in the original context. Christians should thirst for God and long to be in his presence because he is the living God and can satisfy them like no other. Christians should remember the joy of coming into God's presence and the awesome things he has done because these memories can sooth their troubled souls. Christians should affirm their faith in God even when they feel overwhelmed because God continually directs his steadfast love and gives him life. Christians should wait patiently in faith even when they feel forgotten and abandoned like the psalmist because he is their secure height, they have no reason to be discouraged, and they will still have opportunity to praise God. Christians should petition God for vindication, rescue, and guidance when they feel rejected because he is their God and safe-haven. Christians should commit themselves to come before God and praise him because he is their God and greatest joy.

Communication of the Message

**Title** : WHY SO DOWNCAST?

**Objective** : The objective of this message is to lead Christians who are discouraged to continue to long for God, remember God, trust in God, wait patiently for God, seek God in prayer, and praise God.

**Proposition** : When Christians are discouraged they should continue to long for God, remember God, trust in God, wait patiently for God, seek God in prayer, and praise God.
Introduction

Christians today sometimes experience difficulties that make them feel discouraged and overwhelmed and abandoned and rejected by God. The psalmist had a similar experience and feelings. He complains that he has enemies who have been hostile to him and mocked him and his faith in God. He reveals that his soul is downcast and darkened and he has been crying day and night. As a result he feels like God has overwhelmed, forgotten, and rejected him. As a result his faith in God has been undermined and he vacillates between despair and faith. Nonetheless, he responds to his experience and feelings in a positive way and shows us how we can respond to difficulties and discouragement in a healthy way. _Read Psalms 42-43._

I. Christians should continue to thirst for God and long to be in his presence because he is the living God who can satisfy their souls.

A. The psalmist compares his longing for God to the longing of a dear for water in verses 1-2, 'As a deer longs for streams of water, so my soul longs for you, God. My soul thirsts for God, for the living God."

B. Many translations translate "longs" with "pants" borrowing this imagery from verse 2. Though this translation is not literal, it probably expresses well the psalmist's desperate desire for God.

C. As Spurgeon so beautifully expresses it, "His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. As the hart brays so his soul prays. Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running" (Spurgeon, 271).

D. Application--As the psalmist expresses his longing for God he is leading worshipers like us to continue to long for God when we are feeling discouraged. Therefore, we should continue to thirst for God and long to be in his presence because he is the living God who can satisfy our souls.

II. Christians should remember the joy of being in God's presence and the awesome things he has done because these memories can sooth their troubled souls.

A. The psalmist expresses his determination to remember the joy of coming into God's presence even though others are denying God in verses 3-4. He acknowledges his great sorrow because others are denying God in verse 3, "My tears have been my bread day and night, while men say to me all day long, 'Where is your God?'" Nonetheless, he expresses his determination to remember the joy of coming into God's presence in verse 4, "These things I will remember and I will pour out upon me my soul: that I crossed over with the multitude, I led [them] slowly to the house of God, with sound of ringing cry and thanksgiving, the clamor of a crowd celebrating a festival."

B. The psalmist expresses his determination to remember God even though he feels discouraged in verse 6. He expresses his feelings of discouragement in the first part of the verse, "My God, my soul is downcast upon me." Nonetheless, he expresses his determination to remember God in the remainder of the verse, "therefore I will remember you from the land of the Jordan and Hermon--from Mount Mizar." The Jordan River and Mount Hermon are locales that witnessed mighty acts of God. By saying that he will remember God from these places, he is probably saying that he will remember God and what he has done in the past.

C. _Illustration of Using Memories of Good Times to Help Get through Bad Times_

D. Application--The psalmist uses these memories of the joy of being in God's presence and the awesome things that he has done to encourage himself and other worshipers like us who are discouraged. Therefore, we should remember the joy of being in God's presence and the awesome things that he has done because these memories can sooth our troubled souls.

III. Christians should trust in God because he continually directs his steadfast love to them and the God who gives life is always available to them.

A. The psalmist expresses his feelings of being overwhelmed in verse 7, "Deep is calling to deep in the voice of your waterfalls; all your breakers and waves have swept over me." The waterfalls and waves are the troubles that he has experienced. He describes his troubles as waterfalls and waves to depict how overwhelming they have been.

B. Nonetheless, he affirms his faith in God's steadfast love and his access to God in verse 8, "By day the LORD commands his steadfast love, and in the night his song is with me--a prayer to the God of my life." He affirms God's steadfast love for him. The word translated "steadfast love" is multifaceted and depicts God's regard for and faithfulness to his covenant people. He affirms that God's steadfast love is with him by day and he has a song and prayer to the God who gives him life at night. God loves him always and is present and accessible to him at all times .

C. As Spurgeon says, "Lovingkindness is a noble life-belt in a rough sea" (274).

D. Application--As the psalmist affirms his faith in God despite feeling overwhelmed, he is leading worshipers like us to do the same. Therefore, we should trust in God because he continually directs his steadfast love to us and the God who gives us life is always available to us.

IV. Christians should wait patiently for God because they have no reason to be discouraged and they will still have reason to praise him.

A. The psalmist exhorts himself to wait patiently in faith for God three times (42:5, 11; 43:5). The repetition of this refrain seems to emphasize its importance for dealing with discouragement.

B. First, he questions the reason for his soul being downcast, "Why are you downcast, my soul, and murmuring within me?" A downcast soul is probably an inner being that is full of discouragement or despair. A murmuring soul is an inner being that is muttering complaints like those of the psalmist himself in this psalm. This is probably intended as a rhetorical question. Frequently rhetorical questions that ask why imply that there is no good reason. So this question is the equivalent of the exclamation, "There is no good reason for me to the discouraged or dissatisfied!"

C. Second, the psalmist commands his soul to wait patiently for God, "Wait for God."

D. Third, the psalmist provides the reason for not being discouraged and waiting patiently for God by affirming his faith in God and his deliverance, "for I will yet praise him, the salvation of my face and my God."

E. Application--As the psalmist exhorts himself to wait patiently in faith for God he is leading worshipers like us to patiently in faith for God. Therefore, we should wait patiently in faith for God because we have no reason to be discouraged and we will still have opportunity to praise him.

V. Christians should ask God for deliverance and guidance so that they can be reunited with their God and safe-haven.

A. The psalmist petitions God for vindication and rescue in verse 1, "Vindicate me O God, and plead my case against an ungodly nation; rescue me from deceitful and wicked men." He bases his petition on the fact that God is his source of safety in the first part of verse 2, "For you [are] the God of my refuge."

B. The psalmist expresses his feelings of being rejected and petitions God for guidance back to him in verses 2-3. He expresses his feelings of being rejected by God in the second part of verse 2 using two rhetorical questions, "Why have you rejected me? Why being dark do I go about in distress due to an enemy?" He petitions God for guidance back to him in verse 3, "Send forth your light and your truth; May they guide me [and] bring me to your holy mountain, to your dwelling place." He prays for God's light and truth, his true revelation and expresses his earnest desire they lead him back to God.

C. _Illustration of God's Vindication and Guidance in Dark Times_

D. Application--As the psalmist petitions God for vindication and guidance back to him he is leading worshipers like us to do the same. Therefore, we should ask God to deliver and guide us so that we can be reunited with our God and safe-haven.

VI. Christians should come before God and praise him because he is their God and greatest joy.

A. The psalmist commits himself to praise God in verse 4, "Then I will go to the altar of God, to God, the gladness of my joy. I will praise you with the harp, God, my God." He says that he is going to the altar of God, but makes it clear that his intent is to go into God's presence. He multiplies words identifying God as his joy. I have translated, "the gladness of my joy," but the CSB probably is on the right track in translating, "my greatest joy." He commits himself to praise God, but makes it clear that God is his God. He has a personal relationship with God.

B. _Illustration of the Uplifting Power of Praise_

C. Application--As the psalmist commits himself to praise God he is leading worshipers like us to do the same. Therefore, we should come before God and praise him because he is our God and greatest joy.

Conclusion

We sometimes experience difficulties that make us feel discouraged and overwhelmed and abandoned and even rejected by God. The psalmist had a similar experience and feelings. He complains that his enemies have attacked and mocked him and his faith in God. He reveals that his soul is downcast and darkened and he has been crying day and night. As a result he feels like God has overwhelmed, forgotten, and rejected him. As a result his faith in God has been undermined and he vacillates between despair and faith. Nonetheless, he responds to his experience and feelings in a positive way and shows us how we can respond to difficulties and discouragement in a healthy way. We should continue to thirst for God and long to be in his presence because he is the living God who can satisfy our souls. We should remember the joy of being in God's presence and the awesome things that he has done because these are a balm for our troubled souls. We should trust in God because he continually directs his steadfast love to us and is always available to us to give us life. We should wait patiently in faith for God because we have no reason to be discouraged and we will still have opportunity to praise God when he comes to deliver us. We should ask God to vindicate and guide us so that we can be reunited with our God and safe-haven. We should come before God and praise him because he is our God and greatest joy.

### CHAPTER TWO

### RISE UP OUR HELPER

### Psalm 44

Study of the Passage

Text and Translation

For the Director. Of the Sons of Korah. A Maskil.

1God, we have heard with our ears; our fathers recounted to us

The deeds you did in their days, in former days.

2 **You** with your hand enabled [them] to possess the nations and planted [them];

You crushed the peoples and made our fathers flourish.

3For it was not by their sword that they took possession of the land

And their arm did not deliver for them;

But it was your right hand, your arm, and the light of your face,

For you were pleased with them.

4 **You are he** , my King, God,

Command the deliverance of Jacob.

5By you we push back our adversaries;

By your name we trample those who rise against us.

6For I by no means trust in my bow

And my sword by no means saves me,

7But you delivered us from our adversaries

And you put the ones who hate us to shame.

8In God we boasted all day long

And we will acknowledge your name forever. Selah

9But now you have rejected and humiliated us

And you by no means go out with our armies.

10You make us turn back from [our] enemy,

And the ones who hate us have plundered us.

11You give us like sheep for food

And have scattered us among the nations.

12You sell your people for no gain

And have not profited by their price.

13You make us a reproach to our neighbors,

A scorn and derision to those around us.

14You make us a saying among the nations,

A shaking of the head among the people.

15All day my disgrace [is] before me

And shame has covered my face

16Due to the sound of reproaching and reviling

From the enemy and the one who avenges.

17All this has come though we had not forgotten you

And been false to your covenant.

18Our heart has not turned back;

Our feet did not turn away from your way.

19But you crushed us in the place of jackals

And covered over us with deep darkness.

20If we had forgotten the name of our God

Or spread out our hands to a strange god,

21Would not God discover this,

Since he knows the secret things of the heart?

22Yet for you we are killed all day long;

We are considered as sheep to be slaughtered.

23Awake! Why are you sleeping my Lord?

Rouse yourself! May you not reject [us] forever.

24Why do you hide your face

[And] forget our affliction and oppression?

25For our soul sinks down to dust;

Our body clings to the ground.

26Rise up our helper

And redeem us for the sake of your steadfast love.

Situation and Purpose

The psalm reflects a situation in which the psalmist and the worshipers (since he speaks for them) have trusted in and been faithful to God. They seem to have grown up hearing about what God had done for his people in the past. They also seem to have trusted in God and experienced God's faithfulness to deliver his people in the past. However, now they are experiencing difficulty, are being attacked, and are being ridiculed by their enemies. They blame God for this situation and cannot understand why God has rejected them and is ignoring their travail because they has not forgotten God or turned to foreign gods. As a result they are confused, distressed, and discouraged. This psalm would speak most clearly to worshipers who share their difficult experience, confusion, and discouragement. The purpose of the psalm is to lead the worshipers to remember the faithfulness of God in the past, renew their faith and commitment to him, and continue to appeal to him for help and redemption even though they feel confused and distressed.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. Nonetheless, the Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. VanGemeren sees more strategy and structure in the second Book of Psalms and links psalms 42-43 with psalm 44-48, "Compositionally, Psalms 42-44 are united by a common concern with God's rejection (44:9) and the longing of the psalmist for the renewal of God's love and for restoration. Psalms 45-48 offer a response to these laments by providing perspectives on kingship--human and divine" (VanGemeren, Kindle Locations 12841-12843). This psalm is identified as being addressed to the director of music (4-6, 8-14, 16, 18-22, 31, 36, 39-42, 44-47, 49, 51-62, 64-70, 74-77, 79-81, 84-85, 88-89, 103, 109, 139-140). However, these psalms are diverse in character and no clear relationship is discernible. In addition, this psalm is linked by the superscription to other psalms designated by the term _Maskil_ (see Psalms 42, 44-45, 52-55, 74, 78, 88-89, and 142). However, again these psalms are diverse in character. Furthermore, this psalm is related to other psalms of the sons of Korah (42, 44-49, 84-85, 87-88). However, once again these psalms are quite diverse and little relationship is apparent. This psalm is also related loosely to other psalms that prominently use the divine name Elohim. This psalm is also related loosely to other psalms of the suffering righteous.

Form and Function

This psalm has been traditionally labeled as a psalm of lament and more specifically a psalm of the suffering righteous. However, this psalm is much more diverse in character. Therefore, it would be best to analyze this psalm as a liturgy with diverse elements. The psalmist is the worship leader and he leads the worshipers into an authentic experience of God. The psalm does contain lament (9-22, 24-25). Through this lament the psalmist leads the worshipers to express their own feelings of abandonment, confusion, and discouragement to God. However, the psalmist also leads the worshipers to move beyond their complaints. The psalm also contains affirmations of faith in God (1-3, 5-7). Through these affirmations of faith the psalmist sought to build up the faith of the worshipers and lead them to affirm their own faith in God. The psalmist also acknowledges God as his God and King (4b) and leads the worshipers to acknowledge God (8) and leads the worshipers to acknowledge God. Finally, the psalmist petitions God for deliverance (4a) and acceptance (23) and redemption (26) and leads the worshipers to cry out to God for help.

Strategy and Structure

The psalm starts out positively enough with the psalmist leading the worshipers to affirm their faith in God and pray to him for deliverance (1-8). However, the psalm devolves into a long series of complaints (9-22). This may seem somewhat odd, but reflects a common experience of worshipers. When God does not immediately answer their prayers for deliverance, worshipers frequently start to become discouraged and complain. The psalm concludes with the renewed prayer that God would not reject but redeem them (23-26). However, underlying this prayer are still feelings of confusion and discouragement. Through this strategy the worshipers are led to continue to trust God and pray to him for deliverance even when they are confused and discouraged.

I. The Psalmist Leads the Worshipers to Trust and Pray to God for Deliverance (1-8)

A. The Psalmist Leads the Worshipers to Affirm Their Faith in God to Their Ancestors (1-4)

1. He affirms that they have heard of God's deeds for their ancestors (1)

2. He affirms that God enabled their ancestors to possess the land and flourish (2)

3. He affirms that it was God alone who delivered them and enabled them to possess the land (3)

B. The Psalmist Leads the Worshipers to Acknowledge God and Pray to Him for Deliverance(4)

1. He acknowledges that God is his God and King

2. He prays to God to command deliverance

C. The Psalmist Leads the Worshipers to Affirm Their Faith in God to Deliver Them (5-7)

1. He affirms his faith in God to deliver them (5)

2. He disavows reliance on military might (6)

3. He affirms God's faithfulness to deliver (7)

D. The Psalmist Leads the Worshipers to Acknowledge God (8)

1. He reminds them that they boasted in God all day long

2. He leads them to commit themselves to acknowledge God's name forever

II. The Psalmist Leads the Worshipers to Express Their Feelings to God (9-22)

A. The Psalmist Leads the Worshipers to Express Their Feelings of Being Rejected, Humiliated, and Abandoned (9-16)

1. He leads them to express their feelings of being rejected, humiliated, and abandoned (9)

2. He leads them to express their feelings of being made to turn back and plundered (10)

3. He leads them to express their feelings of being made food and scattered (11)

4. He leads them to express their feeling of being sold for no profit (12)

5. He leads them to express their feelings of being made a reproach (13-14)

6. He leads the worshipers to express their feelings of disgrace and shame (15-16)

B. The Psalmist Leads the Worshipers to Express Their Feelings of Being Unjustly Treated (17-22)

1. He leads them to express their feelings of being unjustly treated since they have not forgotten God or been false to his covenant (17)

2. He leads them to express their feelings of being unjustly treated since they have not turned back or turned away from God's way (18)

3. He leads them to express their feelings of being unjustly crushed and covered with deep darkness (19)

4. He defends his assertion that they have not forgotten God or been false to his covenant (20-21)

5. He leads them to express their feelings of being unjustly killed and slaughtered (22)

III. The Psalmist Leads the Worshipers to Pray that God Would Rise Up and Redeem Them (23-26)

A. The Psalmist Prays that God Would Wake Up and Not Reject Them (23)

B. The Psalmist Leads the Worshipers to Express Their Feelings to God (24-25)

1. He leads them to express their confusion to God (24)

2. He leads them to express their distress and discouragement to God (25)

C. The Psalmists Prays for God to Rise Up and Redeem Them (26)

Message or Messages

The worshipers should affirm their faith in God because he enabled their ancestors to possess the land and flourish. The worshipers should acknowledge that God alone is their God and king and pray to him for deliverance because he is in sovereign control. The worshipers should affirm their faith in God alone because only he is able to deliver them. The worshipers should continue to acknowledge God's name always and forever. The worshipers can express their feelings of being rejected, humiliated, abandoned, and unjustly treated to God. The worshipers should continue to cry out to God to intervene and redeem them even though they are confused and distressed because he is their helper and based on his steadfast love.

Analysis of the Details

The Psalmist Leads the Worshipers to

Affirm Their Faith and Pray

The psalmist leads the worshipers to affirm their faith in God, acknowledge God as their God and king, and pray to God for deliverance in verses 1-8.

**The psalmist leads the worshipers to affirm their faith in God to their ancestors**. The psalmist leads the worshipers to affirm God's faithfulness to their ancestors in verses 1-3. First, he indicates that they have heard of God's deeds on behalf of their ancestors in verse 1, "God, we have heard with our ears; our fathers recounted to us the deeds you did in their days, in former days." Second, he affirms that God enabled their ancestors to possess the land and flourish in verse 2, " **You** with your hand enabled [them] to possess the nations and planted [them]; you crushed the peoples and made our fathers flourish." He doubled the subject pronoun to emphasize that it is God alone who has enabled them to possess the land and flourish (Indicated in translation with bold print). He also stresses the direct causation of God by stating that God did it with his own hand. The utter defeat of the nations is indicated by describing them being crushed by God, while God's benevolence to their ancestors is illustrated by describing them as a plant that has been planted and is flourishing. Third, he stresses that it was God who delivered their ancestors and enabled them to possess the land rather than their military might in verse 3, "For it was not by their sword that they took possession of the land and their arm did not deliver for them; but it was your right hand, your arm, and the light of your face, for you were pleased with them." They did not defeat their enemies by their own strength but by God's power and guidance, his right hand and arm and the light of his face. As Longman says, "God's right hand and his arm frequently indicate God's warring power (Exod. 6:6; Deut. 4:34), while the light of his face indicates his beneficent attitude towards his people. He did not fight for them because they were special, but because he loved them (Deut. 7:7–11)" (Longman, 198-199). As the psalmist affirms his faith in God he is leading the worshipers to do the same. As Ross says, "By recalling that the ancestors were victorious because of God's power and favor, the people hope that he will do it again soon and show them the same favor" (Ross, 52). Therefore, the worshipers should affirm their faith in God because he enabled their ancestors to possess the land and flourish.

**The psalmist leads the worshipers to acknowledge that God is their God and king and pray for deliverance**. The psalmist leads the worshipers to acknowledge that God is their God and king and pray for deliverance in verse 4. First, he acknowledges God as his God and king, " **You are he** , my King, God." The second and third person pronouns are used together to emphasize the identity of the one addressed, probably in an exclusive sense (Literally "You, he" and indicated in translation with bold print). Thus the psalmist is emphasizing that God alone is his God and King. Second, he petitions God for deliverance, "Command the deliverance of Jacob." Instead of appealing directly for deliverance, "Deliver Jacob," he asks God to "Command the deliverance of Jacob." This unusual wording of the petition may draw attention to the sovereign will of God. As the King of kings, he has the authority to issue the decree and deliver his people. As Kaiser observes, "He only needs to command and help and salvation are at hand and Israel's armies advance to gain a victory" (Kaiser, 357). As the psalmist affirms that God is his God and king and prays for deliverance he is also leading the worshipers to do the same. Therefore, the worshipers should acknowledge that God alone is their God and king and pray to him for deliverance because he is in sovereign control.

**The psalmist leads the worshipers to affirm their faith in God rather than military might to deliver them**. The psalmist leads the worshipers to affirm their faith in God to deliver them in verses 5-7. First, he affirm his faith in God to enable them to defeat their enemies in verse 5, "By you we push back our adversaries; by your name we trample those who rise against us." This verse emphasizes that with God's help they are able to reverse the situation. Those who rise up against them were seeking to overwhelm them, but with God's help their enemies are overwhelmed, pushed back, and trampled underfoot. The total defeat of their enemies is probably emphasized by the use of three synonymous verbs. Second, he disavows reliance on military might in verse 6, "For I by no means trust in my bow and my sword by no means save me." The bow and the sword represent military might. However, he does not rely on military might probably because it is unreliable. He absolutely denies both his trust in military might and that military might saves him (Translated "by no means"). He absolutely disavows reliance on military might and that military might saves him to emphasize his reliance on God. Finally, he affirms God's faithfulness to deliver in verse 7, "but you delivered us from our adversaries and you put the ones who hate us to shame." Only God can be counted on to deliver his people. As the psalmist affirms his faith in God he is leading the worshipers to do the same. Therefore, the worshipers should affirm their faith in God alone because only he is able to deliver them.

**The psalmist leads the worshipers to acknowledge God's name**. The psalmist leads the worshipers to acknowledge God's name forever in verse 8. First, he reminds them that formerly they boasted in God all day long, "In God we boasted all day long." Second, he leads them to commit themselves to acknowledge God's name forever, "and we will acknowledge your name forever. _Selah_." The verb translated usually means to confess or acknowledge sin or God. In some contexts it seems to mean to praise or give thanks to God and most modern versions translate it accordingly (CSB, NIV, NKJ "praise", NAS, NRS, ESV "give thanks"). However, in this context the psalmist is probably leading the worshipers to acknowledge God as their God and king as he has already done in verse 4. The verb form probably stresses their strong determination to acknowledge God. Their determination to acknowledge God is also stressed by the duration of their commitment, "forever." He concludes this section of the psalm with _Selah_ , a word that probably indicates a pause. This pause gave the worshipers an opportunity to reflect on the significance of what they have experienced so far. It is also an opportunity for us to reflect on the message of this opening division of the psalm. As the psalmist acknowledges God's name he is leading the worshipers to do the same. Therefore, the worshipers should continue to acknowledge God's name always and forever.

The Psalmist Leads the Worshipers to

Expresses Their Complaints to God

The psalmist leads the worshipers to express their complaints to God in verses 9-22. He leads them to express their feelings of being rejected, humiliated, and abandoned as well as their feelings of being unjustly treated.

**The psalmist leads the worshipers to express their feelings of being rejected, humiliated, and abandoned**. The psalmist leads the worshipers to express their feelings of being rejected, humiliated, and abandoned in verses 9-16. First, he leads them to express generally their feelings of being rejected, humiliated, and abandoned in verse 9, "But now you have rejected and humiliated us and you by no means go out with our armies." The conjunction "But" marks a dramatic change in circumstances. Rather than going out with them and enabling them to defeat their enemies they are now left on their own to confront their enemies. He absolutely denies that God goes out with their armies (Translated " by no means") As Craigie says, "The present reality is introduced by the words "but now" (v 10); now, for some reason beyond the comprehension of the people, things are not what they 'ought to be'" (Craigie, 333). Second, he leads them to express their feelings of being made to turn back and plundered in verse 10, "You make us turn back from [our] enemy and the ones who hate us have plundered us." Since God is no longer fighting for them they must run from their enemies, who rout and pillage them. Third, he leads them to express their feelings of being made food and scattered in verse 11, "You give us like sheep for food and have scattered us among the nations." The first description of their situation is metaphorical; they are like helpless sheep and easy prey for scavenging animal. The second description of their situation is literal, they have been scattered as exiles in foreign lands. Fourth, he leads them to express their feelings of being sold for no profit in verse 12, "You sell your people for no gain and have not profited by their price." The probable implication of this is that God regards them as worthless. Longman says, "God is seen as a slave trader, but one who just wants to get rid of a slave and is unconcerned about getting paid (v. 12), thus illustrating a change from love to distaste" (Longman, 199). Fifth, the psalmist leads them to express their feelings of being made a reproach in verses 13-14, "You make us a reproach to our neighbors, a scorn and derision to those around us. You make us a saying among the nations, a shaking of the head among the people." The CSB probably has it right when it translates "saying" as "a joke." As a result the people of the nations shake their heads in derision. Finally, he leads them to express their feelings of disgrace and shame in verses 15-16, "All day my disgrace [is] before me and shame has covered my face due to the sound of reproaching and reviling from the enemy and the one who avenges." He stresses the persistence and extent of his disgrace by asserting that it is before him "All day" and "covered his face." Actually the Hebrew text literally says, "the shame of my face has covered me."

**The psalmist leads the worshipers to express their feelings of being unjustly treated**. The psalmist leads the worshipers to express their feelings of being unjustly treated in verses 17-22. First, he leads them to express their feelings of being unjustly treated since they have not forgotten God or been false to his covenant in verse 17, "All this has come to us, though we had not forgotten you and been false to your covenant." Second, he leads them to express their feelings of being unjustly treated since they have not turned back or turned away from God's way in verse 18, "Our heart has not turned back; our feet did not turn away from your way." They have neither turned away from their covenant obligations with God in their inner commitment (heart) or their outward actions (feet). Third, he leads them to express their feelings of being unjustly crushed and covered with deep darkness in verse 19, "But you crushed us in the place of jackals and covered over us with deep darkness." The jackals are probably foreigners who have scavenged upon them. The word translated "deep darkness" is the same word used in Psalm 23:4 and often translated "shadow of death." They are certainly in desperate straits. Fourth, he defends his assertion that they have not forgotten God or been false to his covenant in verses 20-21, "If we had forgotten the name of our God or spread out our hands to a strange god, would not God discover this, since he knows the secret things of the heart?" To forget God's name is to forget God. To spread out hands to strange gods is to worship foreign gods. This complex rhetorical question appeals to God's knowledge and is equivalent to the exclamation, "God knows that we have not forgotten his name or worshipped false gods." Finally, he leads them to express their feelings of being unjustly killed and slaughtered in verse 22, "Yet for you we are killed all day long; we are considered as sheep to be slaughtered." He stresses that they are continually victimized. They are killed "all day long" and "considered as sheep," animals that are raised for food and killed without a thought. Therefore, the worshipers can express their feelings of being rejected, humiliated, abandoned, and unjustly treated to God.

The Psalmist Leads the Worshipers to Pray for

God to Rise Up and Redeem Them

The psalmist leads the worshipers to pray that God would accept and redeem them in verses 23-26. First, he leads them to pray that God would wake up and not reject them in verse 23, "Awake! Why are you sleeping my Lord? Rouse yourself! May you not reject [us] forever." The psalmist's language is very provocative and continues to express his confusion and frustration. It is not as if he believes that God is asleep and needs to be wakened, but that is the way the psalmist feels. The rhetorical question, "Why are you sleeping my Lord?" is the type which has no satisfactory answer and expresses his confusion at God's failure to intervene on his behalf. His prayer that God would not reject them forever employs a verb that probably expresses his earnest desire. Second, the psalmist leads the worshipers to express their confusion and distress in verses 24-25. He leads the worshipers to express their confusion in verse 24, "Why do you hide your face [and] forget our affliction and oppression?" This double rhetorical question is again of the type that has no satisfactory answer and expresses their confusion that God has ignored ("hide your face" and "forget") their affliction and oppression. He leads them to express their distress and discouragement in verse 25, "For our soul sinks down to dust; our body clings to the ground." They are completely down and discouraged in both body and soul. Finally, he leads them to pray that God would rise up and redeem them in verse 26, "Rise up our helper and redeem us for the sake of your steadfast love." Despite being down and discouraged and perhaps because of it he leads them to pray for God to rise up and redeem them. As Craigie concludes, "Ps 44 with its concluding prayer points in the same direction as the Book of Job, namely that there is an immense mystery in God and his ways, but one must continue to trust and to pray" (Craigie, 335). He bases his appeal on two things. God is "our helper" and his "steadfast love." The word translated "steadfast love" is an important theological word that is difficult to translate. It combines God's care for his people and his determination to be faithful to his covenant with them. Therefore, the worshipers should continue to cry out to God to intervene and redeem them like the psalmist even though they are confused and distressed because he is their helper and based on his steadfast love.

Application of the Message

Christians today often experience difficulties and feel that God has rejected, humiliated, abandoned, and unjustly treated them. These similarities in the situation provide a strong basis for applying the message of Psalm 44 to the modern situation. There is very little of a contextualized nature that would require that the message be limited or adjusted when applied to the modern situation. Therefore, the message statements that follow vary little from the message statements in the original context. Christians should affirm their faith in God because he enabled the people of Israel to possess the land and flourish. Christians should acknowledge that God alone is their God and king and pray to him for deliverance because he is in sovereign control. Christians should rely on God alone because only he is able to deliver them. Christians should continue to acknowledge God's name always and forever. Christians can express their feelings of being rejected, humiliated, abandoned, and unjustly treated to God. Christians should continue to cry out to God to intervene and redeem them even though they are confused and distressed because he is their helper and based on his steadfast love.

Communication of the Message

**Title** : RISE UP OUR HELPER AND REDEEM US

**Objective** : The objective of this message is to lead Christians to affirm their faith in God and rely on him alone, acknowledge him as their God and king and pray to him for deliverance, and continue to cry out to him even though they feel confused and distressed.

**Proposition** : Christians should affirm their faith in God and rely on him alone, acknowledge him as their God and king and pray to him for deliverance, and continue to cry out to him even though they feel confused and distressed.
Introduction

Christians often experience difficulties even though they are living faithfully for God. This may distress and confuse them and lead them to complain that God has abandoned them and is treating them unjustly. In Psalm 44 the psalmist leads us to rely on God alone, acknowledge God and pray to him, and keep on praying to him even when we are distressed and confused. _Read Psalm 44_.

I. Christians should affirm their faith in God and rely on him alone because he is their only hope.

A. The psalmist leads the worshipers to affirm God's faithfulness to their ancestors in verses 1-3. They have heard of God's faithfulness to crush their enemies and enable their ancestors to possess the land and flourish. Indeed, he stresses that God alone enabled them to overcome their enemies. They did not defeat their enemies by their own strength but through God's power and guidance.

B. The psalmist leads the worshipers to affirm their faith in God to deliver them in verses 5-7. He affirm his faith in God to enable them to defeat their enemies and disavows reliance on military might and declares, "but you delivered us from our adversaries and you put the ones who hate us to shame." Only God can be counted on to deliver his people.

C. _Illustration of the Unreliability of Worldly Bases for Security and Deliverance_

D. Application--We should affirm our faith in God and rely on him alone because he is our only hope.

II. Christians should always and forever acknowledge God as their God and king and pray to him for deliverance.

A. The psalmist leads the worshipers to acknowledge that God is their God and king in the first part of verse 4, "You are he my King, God."

B. The psalmist leads the worshipers to acknowledge God's name forever in verse 8. First, he reminds them that formerly they boasted in God all day long, "In God we boasted all day long." Their persistent boasting in God is stressed by "all day long." That was when things were going well. Second, he leads them to commit themselves to acknowledge God's name forever, "and we will acknowledge your name forever." Their persistent acknowledgment of God's name is stressed by "forever." Their experience of difficulties should make no difference.

C. The leads the worshipers to pray to God for deliverance in the second part of verse 4, "Command the deliverance of Jacob." Instead of appealing directly for deliverance, "Deliver Jacob," he asks God to "Command the deliverance of Jacob." This unusual wording of the petition may draw attention to the sovereign will of God. As the King of kings, he has the authority to issue the decree and deliver his people.

D. _Illustration of God's Sovereign Power_

E. Application--We should always and forever acknowledge God as our God and king and pray to him for deliverance.

III. Christians should continue to cry out to God even when they are distressed and confused because he is their helper and based on his steadfast love.

A. The psalmist starts his prayer to God in verse 23, "Awake! Why are you sleeping my Lord? Rouse yourself! May you not reject [us] forever." The psalmist's language is very provocative and expresses their distress and confusion. It is not as if they believe that God is asleep and needs to be wakened, but that is the way they feel. The rhetorical question, "Why are you sleeping my Lord?" is the type which has no satisfactory answer and expresses their confusion at God's failure to intervene on their behalf.

B. The psalmist continues to express his distress and confusion in verses 24-25, "Why do you hide your face [and] forget our affliction and oppression?" For our soul sinks down to dust; our body clings to the ground." The rhetorical question, "Why do you hide your face [and] forget our afflictions and oppression?" continues to express confusion that God has not intervened on their behalf. They are completely down and discouraged in both body and soul.

C. Finally, he leads them to pray that God would rise up and redeem them in verse 26, "Rise up our helper and redeem us for the sake of your steadfast love." Despite being down and discouraged and perhaps because of it he leads them to pray for God to rise up and redeem them. He bases his appeal on two things. God is "our helper" and his "steadfast love." The word translated "steadfast love" is an important theological word that is difficult to translate. It combines God's care for his people and his determination to be faithful to his covenant with them.

D. _Illustration of God's Steadfast Love_

E. Therefore, we should continue to cry out to God even when we are distressed and confused because he is our helper and based on his steadfast love.

Conclusion

We often experience difficulties even though we are living faithfully for God. This may distress and confuse us and lead us to complain that God has abandoned us is treating us unjustly. In Psalm 44 the psalmist leads us to rely on God alone, acknowledge God and pray to him, and keep on praying to him even when we are distressed and confused. We should affirm our faith in God and rely on him alone because he is our only hope. We should always and forever acknowledge God as our king and pray to him for deliverance. We should continue to cry out to God even when we are distressed and confused because he is our helper and based on his steadfast love.

### CHAPTER THREE

### RELAX AND KNOW THAT I AM GOD

### Psalm 46

Study of the Passage

Text and Translation

For the director. Of the Sons of Korah. Upon Alamoth. A Song.

1God [is] our refuge and strength,

He is often found [to be] a help in troubles.

2Therefore we will not fear,

Though the earth changes

And the mountains totter in the heart of the sea,

3Though its waters roar [and] foam

And the mountains quake with its swelling. _Selah_

4[There is] a river whose streams make glad the city of God,

The holy dwelling place of the Most High.

5God is within her, she will not be shaken;

God will help her at the turning of the morning.

6Nations roar, kingdoms totter;

He gives his voice, the earth melts.

7The LORD of Armies [is] with us;

The God of Jacob [is] our secure height. _Selah_

8Come and see the works of the LORD,

The desolations he has set on the earth,

9Causing wars to cease until the end of the earth;

He shatters a bow and cuts off a spear,

He burns chariots with fire.

10"Relax and know that I [am] God;

I will be exalted among the nations,

I will be exalted in the earth."

11The LORD of Armies [is] with us;

The God of Jacob is our secure height. _Selah_

Situation and Purpose

Though the psalmist has a very positive outlook, he does describe an extremely difficult situation while affirming his faith in God to protect and deliver his people. He describes a time of great trouble when the earth gives way, the mountains totter, the waters roar, the mountains quake (1-3). This description should not necessarily be taken literally, but depicts a time of extreme turmoil. The psalmist's assurances that God makes to Jerusalem (the city of God), may indicate that she could be threatened (4-5). His assurances regarding the nations and kingdoms may indicate that they could attack Jerusalem (6-7). The psalmist's affirmations may also reflect that some of God's people could become afraid (2) and doubt God's presence and help (3, 11). God's exhortation may reflect that some of God's people could doubt his sovereignty and become anxious (10). The purpose of the passage is to lead the worshipers to affirm their faith in God rather than become anxious and afraid during times of trouble.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified in the superscription as " _Of the Sons of Korah_." Psalms identified with the Sons of Korah in the superscriptions include Psalms 42-49 and 84-85. These psalms are also quite diverse and the only connection appears to be their association with the Sons of Korah. This psalm is also identified in the superscription as "A song," but a large number of the psalms that have little relationship are identified in this same way. This psalm has been related to other "songs of Zion" (48, 76, 84, 87, and 122) which "celebrate the holy city of Jerusalem as the city of God (Ross, 90). However, Jerusalem is never referred to as Zion within this psalm.

Form and Function

This psalm can be classified as a liturgy in which the psalmist serves as the worship leader and he leads the worshipers to do what he does based on what he says. The psalm is dominated by the psalmist's affirmations of faith (1-7, 11). Through these affirmations of faith the psalmist leads the worshipers to also affirm their faith based on the assurances that he provides. The psalmist invites the worshipers to "Come and see the works of the LORD" in verses 8-9. However, the assurances found in these verses also serve to encourage the worshipers to affirm their faith in the LORD. Verse 10 is unique because the psalmist includes the words of the LORD, who exhorts the worshipers, "Relax and know that I am God; I will be exalted among the nations, I will be exalted in the earth." This exhortation of the LORD compels the worshipers to patiently rely on God.

Strategy and Structure

The psalm is structured to lead the worshipers to affirm their faith in God, culminating in an appeal for them to relax and trust in God. First, the psalmist leads the worshipers to affirm their faith in God's presence and help (1-3). Second, the psalmist leads the worshipers to affirm their faith in God's presence, protection, and help of Jerusalem (4-7). Finally, the psalmist appeals to the worshipers to relax and trust in God's presence and sovereignty (8-11). Each of these divisions ends with _Selah_ , probably a pause to reflect on what has been said to this point. Verses 7 and 11 which end the second and third divisions are identical refrains that emphasize by repetition God's presence and power and the security available in him.

I. The Psalmist Leads the Worshipers to Trust God and Be Fearless (1-3)

A. The Psalmist Affirms His Faith in God's Protection, Strength, and Presence to Help (1)

B. The Psalmist Leads the Worshipers to Be Fearless no Matter What Happens (2-3)

1. Whether the earth changes and the mountains totter (2)

2. Whether the waters roar and foam or the mountains quake (3)

II. The Psalmist Leads the Worshipers to Affirm Their Faith in God's Faithfulness to Jerusalem (4-7)

A. The Psalmist Affirms His Faith in the Most High's Presence and Blessing of Jerusalem (4)

B. The Psalmist Affirms His Faith in God's Presence and Help and Protection of Jerusalem (5)

C. The Psalmist Affirms His Faith in God's Sovereignty over the Nations and Kingdoms (6)

D. The Psalmist Affirms His Faith in the Presence and Security of the LORD of Armies(7)

III. The Psalmist Leads the Worshipers to Relax and Trust in God's Presence and Sovereignty (8-11)

A. The Psalmist Invites the Worshipers to Come and See the Works of the LORD (8-9)

B. God Exhorts the worshipers to Relax and Know that He Is God (10)

C. The Psalmist Affirms the Presence and Security of the LORD of Armies (11)

Message or Messages

The worshipers should not fear no matter what difficulties they encounter because God is their refuge and strength and he is always there to help them. The worshipers should affirm their faith in God because the Most High dwells in Jerusalem and blesses his holy dwelling place, God is within her and helps and protects her, God is sovereign over the nations and kingdoms of the earth, and the LORD of Armies is with them and their secure place. The worshipers should relax and trust in God because the LORD causes conflict to cease by devastating and disarming their enemies, he is God and he will be exalted among the nations and in the whole earth, and the LORD of Armies is with them and their secure place.

Analysis of the Details

The Psalmist Leads the Worshipers to

Trust God and Be Fearless

The psalmist leads the worshipers to trust God and be fearless in verses 1-3. The psalmist affirms God's protection, strength, and presence to help his people in verse 1, "God [is] our refuge and strength, "He is always found [to be] a help in troubles." He affirms that God is their refuge or place of protection. He affirms that God is their source of strength to deal with challenges. He stresses the extent of trouble by using the plural form. Ross observes that the word translated "troubles" "has the sense of confinement; it is a strait, a tight bind. It refers to those difficult life-threatening situations where there seems to be no way out, no room even to move" (Ross, 94). The psalmist uses an adverb that emphasizes abundance to affirm that God can always be found to help in these times of great trouble (The NIV translates "ever present help" and the NAS, NKJ, and NRS translate "very present"). Longman explains, "The term 'ever-present' translates a Hebrew phrase (nimṣā' mĕ'ōd) that may be woodenly translated 'is found greatly'. Therefore, it is an intensifying phrase, well rendered by 'ever-present', although it could conceivably be 'well proved' (see NRSV alternative)" (Longman III, 204).

The psalmist leads the worshipers to be fearless no matter what happens in verses 2-3. First, he leads them to be fearless even though the earth changes and the mountains totter in verse 2, "Therefore we will by no means fear, though the earth changes and the mountains slip into the heart of the sea, though its waters roar [and] foam and the mountains quake with its swelling." He absolutely denies that they will fear to stress their determination (Translated "by no means"). He also emphasizes the extent of their commitment to fearlessness by the extremity of the challenges which he describes. He leads them to be fearless even "though the earth changes." It is uncertain what he means by this and this is reflected in the variety of translations (NIV and ESV, "gives way," NKJ, "be removed," NAS and NRS, "should change," CSB, "trembles"). Whatever is intended, no one likes change and the change that is envisioned here is certainly catastrophic. He leads them to be fearless even though "the mountains slip into the heart of the seas." Mountains are usually regarded as stable, but the psalmist leads the worshipers to be courageous even everything is falling apart. He leads them to be fearless even though "the waters roar [and] foam." Here potential troubles are described as a stormy sea. He leads them to be fearless even though "the mountains quake with swelling." The reference to the quaking mountain may be intended to portray powerful opponents since they are described as swelling perhaps with pride or arrogance. This section of the psalm concludes with _Selah,_ probably to encourage the worshipers to pause and consider the significance of what has been done and said so far and it is a good time to do the same. Therefore, the worshipers should not fear no matter what difficulties they encounter because God is their refuge and strength and he is always there to help them.

The Psalmist Leads the Worshipers to Affirm Their

Faith in God's Faithfulness to Jerusalem

The psalmist leads the worshipers to affirm their faith in God's faithfulness to Jerusalem in verses 4-7. He affirms his faith in the Most High's presence and blessing of Jerusalem in verse 4, "[There is] a river whose streams make glad the city of God, the holy dwelling place of the Most High." The "streams that make glad the city of God" depict God's provision for Jerusalem. Kaiser suggests, "The waters which generate blessing are probably deliberately contrasted with the waters which generate desolation" (Kaiser, 369). The psalmist affirms that the city is "the holy dwelling place of the Most High." Identifying Jerusalem as "the holy dwelling place" indicates that it is both special to God and where he is especially present. This divine title "Most High" emphasizes God's sovereignty over all. He affirms his faith in God's presence and protection and help of Jerusalem in verse 5, "God is within her, she will not be shaken; God will help her at the turning of the morning." He again affirms that God is present, "God is within her." His protection is revealed by the fact that "she will not be shaken." She will remain stable and secure no matter what threat arises. He affirms that though Jerusalem may have to go through some dark times he will help her at dawn. Ross explains, "the nation may find itself in great danger (signified by darkness), but can expect deliverance when things seem the worst (signified by the help at dawn)" (Ross, 100).

The psalmist affirms his faith in God's sovereignty over the nations and kingdoms in verse 6, "Nations roar, kingdoms totter; he gives his voice, the earth melts." God's sovereignty is revealed by the response of the nations and kingdoms and earth to his voice. I have translated literally "He gives his voice, but probably what is meant is that God lifts or raises his voice (See CSB and NAS). The nations roar in agony, the kingdoms totter and fall, and the earth melts or dissolves. They are completely subject to God's voice. He affirms his faith in the presence and security of the LORD of Armies in verse 7, The LORD of Armies [is] with us; the God of Jacob [is] our secure height." The title "LORD of Armies" emphasizes God's might and is most commonly translated "LORD God of Hosts" and is even translated "LORD Almighty." The psalmist affirms that this mighty God is present "with us." He affirms that God is "our secure height," a high place that is easily defended (Also translated "stronghold" in the NAS and CSB, "fortress" in the ESV and NIV, and "refuge" in the NKJ and NRS). It is probably significant that he calls God "the God of Jacob." The same God who protected Jacob would protect them. This section of the psalm again concludes with _Selah_ , probably to encourage the worshipers to pause and consider the significance of what has been done and said so far and it is a good time to do the same. Therefore, the worshipers should affirm their faith in God like the psalmist because the Most High dwells in Jerusalem and blesses his holy dwelling place, God is within her and helps and protects her, God is sovereign over the nations and kingdoms of the earth, and the LORD of Armies is with them and their secure place.

The Psalmist Leads the Worshipers to

Relax and Trust God

The psalmist leads the worshipers to relax and trust God in verses 8-11. The psalmist invites the worshipers to come and see the works of the LORD, God himself exhorts them to relax and know that he is God, and the psalmist affirms the protection and presence of the LORD of Armies.

**The psalmist invites the worshipers to come and see the works of the LORD**. The psalmist invites the worshipers to come and see the works of the LORD in verses 8-9, "Come and see the works of the LORD, the desolations he has set on the earth, causing wars to cease until he end of the earth; he shatters a bow and cuts off a spear, he burns chariots with fire." He invites them to come and see the works of the LORD so that their faith would be strengthened. Based on the remainder of the verse "the desolations he has set on the earth" are desolations he has brought against the enemies of his people so that they are no longer able to attack them. The extent of these desolations may be emphasized by his use of the plural form, which could be translated "great desolation." Through these desolations God has caused wars to cease. He emphasizes the extent of the cessation of the threat, "until the end of the earth." God causes these wars to cease by disarming their enemies. He shatters their bows, cuts off their spears and burns their chariots. The thoroughness of his disarming of their enemies may be emphasized by the intensive stems of the verbs translated "he shatters" and "he cuts off."

**God himself exhorts the worshipers to relax and know that he is God**. God himself exhorts the worshipers to relax and know that he is God in verse 10, "Relax and know that I [am] God; I will be exalted among the nations, I will be exalted in the earth." The exhortation comes directly from the mouth of God to stress the need for obedience. The imperative verb translated "Relax" means to slacken, abandon, and let drop and is frequently translated "Be still" (NIV, NRS, ESV, and NKJ). In this context it probably is the opposite of the anxiety that is often felt when experiencing uncertainty and difficulty. This state of relaxation and peace is possible if they also know that God is God. Though there are so-called gods, there is only one true God. He is in control of all that happens and will ultimately be exalted among the nations. In fact, he will be exalted in the whole earth.

**The psalmist affirms the presence and security of the LORD of Armies**. The psalmist affirms the presence and security of the LORD of Armies in verse 11, "The LORD of Armies [is] with us; the God of Jacob is our secure height. _Selah_." The title "LORD of Armies" emphasizes God's might and is most commonly translated "LORD God of Hosts" and is even translated "LORD Almighty." The psalmist affirms that this mighty God is present "with us." He affirms that God is "our secure height," a high place that is easily defended (Also translated "stronghold" in the NAS and CSB), "fortress" in the ESV and NIV), and "refuge" in the NKJ and NRS). It is probably significant that he calls God "the God of Jacob." The same God who protected Jacob would protect them. This section of the psalm again concludes with _Selah_ , probably to encourage the worshipers to pause and consider the significance of what has been done and said so far and it is a good time to do the same. Therefore, the worshipers should relax and trust in God because the LORD causes conflict to cease by devastating and disarming their enemies, he is God and he will be exalted among the nations and in the whole earth, and the LORD of Armies is with them and their secure place.

Application of the Message

Christians often experience trouble and some may become anxious and afraid and doubt God's presence and help. These similarities in the situation provide a strong basis for applying the message of Psalm 46 to the present. Nonetheless, there are some contextualized elements of the passage that need to be considered when applying the message to the present. Foremost are the assurances of the inviolability of Jerusalem. As Longman observes, "Christians who read this psalm believe that God no longer makes his special presence known in Jerusalem or, for that matter, in any specific physical location" (Longman III, 206). Jerusalem was safe because of the LORD's presence there. Therefore, I have adjusted the statements of the message so that these are assurances of the security of God's people when they are in his presence. Other matters are rather minor and I have generalized these and related them to contextual equivalent. Christians need not fear no matter what difficulties they encounter because God is their refuge and strength and he is always there to help them. Christians should affirm their faith in God because the Most High LORD God of Armies dwells with and blesses, helps, and protects them, is sovereign over the nations and kingdoms of the earth, and makes them secure. Christians should relax and trust God because the LORD God of Armies is God and he is with them and causes conflict to cease, he will be exalted among the nations and in the whole earth, and makes them secure.

Communication of the Message

**Title** : RELAX AND KNOW THAT I AM GOD

**Objective** : The objective of this message is to lead Christians not to fear, but relax and trust in God.

**Proposition** : Christians need not fear but should trust God and relax because God is their refuge and strength and he is always there to help them; God is the Most High dwells with them and provides for, helps, and protects them; and the LORD God of Armies is sovereign over the nations and kingdoms of the earth and makes them secure; and the LORD God of Armies is God and he causes conflict to cease and will be exalted among the nations and in the whole earth so they are eternally secure.
Introduction

Christians often experience trouble and some may become anxious and afraid and doubt God's presence and help. Illustration of a Troubled Christian. The people of Israel also experienced trouble that made the anxious and afraid and doubt God's presence and help. In Psalm 46 the psalmist leads them to trust God and relax. You may be struggling with fear and doubt because of the troubles that you are experiencing. Psalm 46 can encourage and strengthen your faith in times of trouble. Peace is not the absence of trouble, but the presence of the Lord. _Read Psalm 46_.

I. Christians need not fear because God is their refuge and strength and he is always there to help them.

A. The psalmist leads the worshipers to trust God and be fearless in verses 1-3. The psalmist affirms God's protection, strength, and presence to help his people in verse 1, "God [is] our refuge and strength, "He is always found [to be] a help in troubles."

B. The psalmist leads the worshipers to be fearless no matter what happens in verses 2-3. First, he leads them to be fearless even though the earth changes and the mountains totter in verse 2, "Therefore we will not fear, though the earth changes and the mountains slip into the heart of the sea, though its waters roar [and] foam and the mountains quake with its swelling."

C. _Illustration of God's Presence during Troubles to Protect and Strengthen_

D. Application--This section of the psalm concludes with _Selah_ , probably to encourage the worshipers to pause and consider the significance of what has been done and said so far and it is a good time to do the same. Therefore, we need not fear no matter what difficulties we encounter because God is our refuge and strength and he is always there to help us.

II. Christians should trust God because the Most High dwells with them and provides for, helps, and protects them.

A. The psalmist leads the worshipers to affirm their faith in the Most High's presence and provision for Jerusalem in verse 4, "[There is] a river whose streams make glad imperfect) the city of God, the holy dwelling place of the Most High." The "streams that make glad the city of God" depict God's provision for Jerusalem. The psalmist identifies Jerusalem as "the holy dwelling place" indicating that it is both special to God and where he is especially present. This divine title emphasizes God's sovereignty over all.

B. The psalmist affirms his faith in God's presence and protection and help of Jerusalem in verse 5, "God is within her, she will not be shaken; God will help her at the turning of the morning." He again affirms that God is present, "God is within her." His protection is revealed by the fact that "she will not be shaken." She will remain stable and secure no matter what threat arises. He affirms that though Jerusalem may have to go through some dark times he will help her at dawn.

C. _Illustration of God's Presence, Provision, Help, and Protection_

D. Application--God's presence is not confined to Jerusalem or any location. Therefore, we should trust God because the Most High dwells with us and provides for, helps, and protects us.

III. Christians should trust God because the LORD God of Armies is sovereign over the nations and kingdoms of the earth and is with them to make them secure.

A. The psalmist affirms his faith in God's sovereignty over the nations and kingdoms in verse 6, "Nations roar, kingdoms totter; he gives his voice, the earth melts." God's sovereignty is revealed by the response of the nations and kingdoms and earth to his voice. The nations roar in agony, the kingdoms totter and fall, and the earth melts or dissolves. They are completely subject to God's voice.

B. The psalmist affirms his faith in the presence and security of the LORD of Armies in verse 7, The LORD of Armies [is] with us; the God of Jacob [is] our secure height." The title "LORD of Armies" emphasizes God's might and is most commonly translated "LORD God of Hosts" and is even translated "LORD Almighty." The psalmist affirms that this mighty God is present "with us." He affirms that God is "our secure height," a high place that is easily defended. It is probably significant that he calls God "the God of Jacob." The same God who protected Jacob would protect them.

C. _Illustration of God's Presence, Sovereignty, and Security_

D. This section of the psalm again concludes with _Selah_ , probably to encourage the worshipers to pause and consider the significance of what has been done and said so far and it is a good time for us to do the same. Therefore, we should trust God because the LORD God of Armies is sovereign over the nations and kingdoms of the earth and is with us to make us secure.

IV. Christians should relax and trust God because the LORD God of Armies is God and he causes conflict to cease, will be exalted among the nations and in the whole earth, and is with them to make us eternally secure.

A. The psalmist invites the worshipers to come and see the works of the LORD in verses 8-9, "Come and see the works of the LORD, the desolations he has set on the earth, causing wars to cease until he end of the earth; he shatters a bow and cuts off a spear, he burns chariots with fire." He invites them to come and see the works of the LORD so that their faith would be strengthened.

B. God himself exhorts the worshipers to relax and know that he is God in verse 10, "Relax and know that I [am] God; I will be exalted among the nations, I will be exalted in the earth." "Relax" is frequently translated "Be still." In this context it probably is the opposite of the anxiety that is often felt when experiencing uncertainty and difficulty. This state of relaxation and peace is possible if they also know that God is God. Though there are so-called gods, he is the only true God. He is in control of all that happens and will ultimately be exalted among the nations. In fact, he will be exalted in the whole earth.

C. The psalmist again affirms the presence and security of the LORD of Armies in verse 11, "The LORD of Armies [is] with us; the God of Jacob is our secure height. Selah."

D. _Illustration of Peace in Difficulties because of the Presence of God_

E. This section of the psalm again concludes with _Selah,_ probably to encourage the worshipers to pause and consider the significance of what has been done and said so far and it is a good time for us to do the same. Therefore, we should relax and trust in God because the LORD God of Armies is God and he causes conflict to cease, will be exalted among the nations and in the whole earth, and is with us to make us eternally secure.

Conclusion

We often experience trouble and some of us may become anxious and afraid and doubt God's presence and help. The people of Israel also experienced trouble that made the anxious and afraid and doubt God's presence and help. In Psalm 46 the psalmist leads them to trust God and relax. You may be struggling with fear and doubt because of the troubles that you are experiencing. Psalm 46 can encourage and strengthen your faith in times of trouble. Peace is not the absence of trouble, but the presence of the Lord. We need not fear no matter what difficulties we encounter because God is our refuge and strength and he is always there to help us. We should trust God because the Most High dwells with us and provides for, helps, and protects us. We should trust God because the LORD God of Armies is sovereign over the nations and kingdoms of the earth and is with us to make us secure. We should relax and trust in God because the LORD God of Armies is God and he causes conflict to cease, will be exalted among the nations and in the whole earth, and is with us to make us eternally secure.

### CHAPTER FOUR

### WHY SHOULD I FEAR?

### Psalm 49

**Study of the Passage**

Text and Translation

For the Director. Of the Sons of Korah. A Psalm.

1Hear this, all the peoples;

Listen, all the inhabitants of the world,

2Both the high and the low,

The rich and wanting alike:

3My mouth will speak wisdom;

And the meditation of my heart understanding.

4I will incline my ear to a proverb;

I will explain my riddle with a harp.

5Why should I fear during the evil days,

[When] the wicked at my heals surround me--

6Those who are trusting in their power

And boast in the abundance of their wealth?

7But surely he can by no means ransom a man

Or give to God his ransom price--

8The ransom for their life is costly and ceases forever--

9That he should live still and not see the pit.

10For he can see all wise men die;

A fool and a dummy also perish

And leave their power to others.

11Inwardly they [think] their houses [will remain] forever,

Their dwellings to all generations,

They have called lands by their names.

12But an arrogant man will not spend the night;

He is like the beasts; they are cut off.

13This is their way of confidence,

And those who [follow] after them are pleased with what they say. _Selah_

14Like sheep they are destined for Sheol,

Death will shepherd them.

The upright will rule over them in the morning;

Their form will waste away in Sheol,

Away from their home.

15But surely God will ransom my life from the hand of Sheol

For he will receive me. _Selah_

16Do not be afraid because a man is made rich,

Because the glory of his house increases;

17For he will by no means take anything when he dies,

His glory will by no means go down with him.

18Though be blessed himself while he lived--

And they will acknowledge you when you do well for yourself--

19He will go to the generation of his fathers;

To the end they will never see the light.

20A man who is arrogant and has no understanding is like the beasts;

They are cut off.

Situation and Purpose

The psalm reflects a situation in which the worshipers might become frightened when they experience evil times and are surrounded by wicked dishonest people. This situation is reflected in the rhetorical question that the psalmist uses to introduce his teaching in verse 5-6, "Why should I fear during the evil days, [when] the wicked at my heals surround me--those who trust in their power and boast in the abundance of their wealth?" This situation is also reflected in the psalmist's command to the worshipers in verse 16, "Do not be afraid because a man is made rich, because the glory of his house increases." The reason that they may become afraid is that the very foundation of their faith is that God blesses those who rely on God and live righteously for him and curses those who rely on themselves and live wickedly and their experience seems to indicate otherwise. In addition, the psalm may reflect a situation in which the worshipers may even be in danger of abandoning reliance on God and living righteousness for reliance on self and the pursuit of power and wealth. This situation is reflected in the commendations of reliance on God and righteous living (14-15) and especially the warnings against those who arrogantly rely on themselves and pursue power and wealth (7-14, 16-20). The purpose of the psalm is to encourage the worshipers to continue to trust in God and live righteously for him even though they experience difficulty and those who rely on themselves and live wickedly prosper.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified in the superscription as "Belonging to the sons of Korah." Psalms identified with the Sons of Korah in the superscriptions include Psalms 42-49 and 84-85. These psalms are also quite diverse and the only connection appears to be their association with the Sons of Korah. This psalm is also identified in the superscription as "To the Director" and "A psalm," but a large number of the psalms that have little relationship are identified in this same way.

Form and Function

Psalm 49 can be generally classified as a psalm of wise instruction. Psalms of wise instruction are characterized by teaching regarding the way of life that pleases God and leads to his blessing and the way of life that displeases God and leads to his judgment. Sometimes the psalmist exhorts the worshipers directly, using commands and prohibitions to define specifically the demands and restrictions of God on his people with rationale for obedience supplied, usually assurances of the blessings of obedience and warnings of the dangers of disobedience. However, in many cases there are no commands and prohibitions and the response is only implied. Either the response is commended by assurances of the blessings of a life characterized by the conduct or character commended or discouraged by warnings of the disastrous consequences of a life characterized by the conduct or character discouraged. This psalm directly exhorts the worshipers in verses 1-4 where he commands them to listen because of the wisdom of his instruction and in verses 17-20 where he commands them to not be afraid when they see the wicked prosper because their success is only temporary. In addition, he encourages them not to fear and to continue to trust God and live righteously by warning that those who rely on themselves and live wickedly will perish along with their wealth whereas those who trust in God and live righteously will ultimately rule over them and be ransomed and received by God (5-16).

Strategy and Structure

The psalm has a logical and clear strategy. First, the psalmist exhorts everyone to listen to the words of his teaching in the psalm based on the wisdom and understanding they provide (1-4). Second, the psalmist leads the worshipers to courageously trust God when the arrogant prosper based on the ultimate doom of the arrogant and his confidence that God will redeem and receive him (5-16). Finally, the psalmist directly exhorts the worshipers to courageously trust God when the arrogant prosper based on their inability to take it with them when they die and the inevitability and darkness of death (17-20).

I. The Psalmist Exhorts Everyone to Listen (1-4)

A. The Psalmist Commands Everyone to Listen (1-2)

B. The Psalmist Promises to Impart Wisdom and Understanding and Explain a Riddle (3-4)

II. The Psalmist Commends Courageous Faith during Evil Days (5-16)

A. The Psalmist's Courageous Faith during Evil Days (5-6)

B. The Psalmist Asserts that the Arrogant Are Ultimately Doomed (7-14)

1. He asserts that the arrogant are unable to ransom their lives (7-9)

a. They cannot pay a ransom (7)

b. Their ransom is too high (8)

c. They are unable to escape death (9)

2. He asserts that the arrogant are unable to see their own end (10-12)

a. They can see that all die and leave their power to others (10)

b. They inwardly think that their houses will remain forever (11)

c. The arrogant man does not remain and is cut off (12)

3. He asserts that the arrogant are destined for death and wasting away in Sheol (13-14)

a. This is the way of the confident (13)

b. They are destined like sheep for Sheol and death will graze them (14a)

c. The upright will rule over them and they will waste away in Sheol (14b)

C. The Psalmist's Faith in God's Redemption and Acceptance (15)

III. The Psalmist Exhorts the Worshipers to Have Courageous Faith (16-20)

A. The Psalmist Prohibits Fear when a Man Is Made Rich (16)

B. The Psalmist Argues that the Arrogant Will Not Take Their Possessions and Acclaim with Them when They Die (17)

C. The Psalmist Argues that Even though the Arrogant Were Blessed and Honored They Will Die and Never See the Light (18-19)

D. The Psalmist Argues that the Arrogant Are without Understanding and Will Be Cut Off Like the Beasts (20)

Message or Messages

Everyone should listen to the words of the psalmist because they are relevant for everyone, contain great wisdom and understanding, come from God, and explain one of life's riddles. The worshipers should courageously trust in God when the wicked prosper because the wicked are unable to pay the ransom to save their lives, unable to see their own end, destined to waste away in Sheol, and the upright will rule over them. The worshipers should courageously trust God when arrogant men prosper because God will certainly ransom their lives from Sheol and accept them into his presence. The worshipers should courageously trust God when arrogant men prosper because they will not take anything with them when they die, even though they are blessed and honored in life they will die and never see the light, and they will be cut off like the beasts at death.

Analysis of the Details

The Psalmist Exhorts Everyone to Listen

The psalmist exhorts everyone to listen in verses 1-4. He commands everyone to listen and commends listening by promising to impart great wisdom and solve a riddle of life.

**The psalmist commands everyone to listen**. The psalmist commands everyone to listen in verses 1-2, "Hear this, all the peoples; listen, all the inhabitants of the world, both the high and low, the rich and wanting alike. He stresses that absolutely everyone should listen by addressing his commands to "all the peoples" and "all the inhabitants of the world" (The word translated "world" normally means "duration" and could be used to further stress inclusiveness). He further stresses that absolutely everyone should listen by defining the extreme range of people he is addressing, "both the high and the low and the rich and wanting alike." Actually, the Hebrew text can be translated literally "both the sons of Adam (man) and the sons of Ish (man) rather than "both the high and the low." Though there are reasons for translating "both the high and the low" the NEB may be justified in translating "all mankind, every living man." The inclusiveness of these extremes is emphasized in the Hebrew text by a conjunction translated "both" and an adverb translated "alike." As Ross concludes, the wisdom of this psalm applies to everyone in the world--It is a message that everyone needs to hear (Ross, 145).

**The psalmist promises to impart wisdom and understanding and explain a riddle**. The psalmist commends listening by promising to impart wisdom and understanding and solve a riddle in verses 3-4, "My mouth will speak wisdom; and the meditation of my heart understanding. I will incline my ear to a proverb; I will explain my riddle with a harp." The verb translated "will speak" is in an intensive stem which may be used to stress the earnestness of his promise. The words translated "wisdom" and "understanding" are actually plural forms and could be used to stress the extent of the wisdom and understanding that he is promising to impart and be translated "great wisdom" and "great understanding." A proverb is a general word for wise teaching of various kinds. That he inclined his ear to this proverb may indicate that he has received this teaching as a revelation from God. The verb translated "I will explain" literally means "I will open" and has been translated in many ways (NIV "expound," NAS "express," NKJ "disclose," NRS and ESV "solve," and CSB "explain"). A riddle in this context is a perplexing moral problem, specifically how to have courageous faith even though those who are proud and wicked prosper. Therefore, everyone should listen to the words of the psalmist because they apply to everyone, contain great wisdom and understanding, come from God, and explain one of life's riddles.

The Psalmist Commends Courageous Faith

During Evil Days

The psalmist commends courageous faith during evil days in verses 5-16. He asserts his courageous faith during evil days, asserts that the arrogant are doomed, and affirms his faith in God's redemption and acceptance.

**The psalmist's courageous faith during evil days**. The psalmist asserts his courageous faith during evil days in verses 5-6, "Why should I fear during the evil days, [when] the wicked at my heals surround me--those who trust in their power and boast in the abundance of their wealth?" I have not translated the Hebrew text literally, but in a way that reflects the actual words employed, "the wicked at my heals surround me." Most modern versions emend the text from "the wicked at my heals" to "The iniquity of my foes" (CSB, NAS), "the iniquity of those who cheat me" (ESV), "wicked deceivers" (NIV), "iniquity of my deceivers" (NRS). This is reasonable since the words look similar in Hebrew. However, the Hebrew text is understandable without emendation, probably emphasizing the close proximity of the wicked and his vulnerability. These two verses contain a single rhetorical question. Rhetorical questions like this that ask why often imply that there is no good reason. Therefore, this rhetorical question is equivalent to the exclamation, "There is no good reason for me to fear the evil days, when the wicked surround me and are at my heals!" Thus this question serves to emphasize his courageous faith during evil days and commend courageous faith to the worshipers. He further explains the nature of the evil days and the wicked deception. There are those who trust in their power and boast in their abundant wealth and make the days evil by their exploitation of others.

**The psalmist asserts that the arrogant are ultimately doomed**. The psalmist asserts that the arrogant are ultimately doomed in verses 7-14. The psalmist asserts that the proud are unable to ransom their lives from death, unable to see their own end, and destined for Sheol.

The Psalmist asserts that they are unable to pay a ransom for their lives in verses 7-9. He asserts that they cannot pay a ransom for anyone, "But surely he can by no means ransom a man or give to God his ransom price" (7). He introduces this assertion with an interjection that probably stresses the certainty of his assertion and could also be translated "Indeed!" or "Truly!" He stresses the impossibility of them ever being able to pay the ransom in the Hebrew text (Literally "to ransom he cannot ransom" and translated "He can by no means ransom"). He asserts that the ransom is too high for them to ever pay, "the ransom for their life is costly and ceases forever" (8). I have translated the Hebrew text literally even though it is ambiguous. Though a bit of a stretch the translations in the NIV "no payment is ever enough" and the NRS and ESV "and can never suffice" are probably on the right track. He asserts that as a result they are unable to escape death, "that he should live still and not see the pit" (9). I have translated the adverb of continuance literally ("still"), but many translations translate "forever" (NIV, NRS, ESV, and CSB) or "eternally" (NAS and KJV).

The psalmist asserts that they are unable to see their own end in verses 10-12. He admits that they are able to see that all die and leave their power to others, "For he sees that all wise men die; a fool and a dummy alike perish and leave their power to others" (10). The universality of death is emphasized both "all" and "also" as well as the extreme ranges of wise men on one end and fools and dummies on the other. However, he asserts that despite what they see they inwardly think that what they have will remain forever, "Inwardly they [think] their houses [will remain] forever, their dwellings to all generations, they have called lands by their names" (11). Actually, the verse is difficult to translate because of the ambiguity of the language and the difficulty of coordinating all that is said. The NIV takes one approach "Their tombs will remain their houses forever, their dwellings for endless generations, though they had named lands after themselves" (See also the CSB, ESV, NRS) and the NAS another, "Their inner thought is, that their houses are forever, and their dwelling places to all generations; They have called their lands after their own names" (See also the ASV and NKJ). I have followed the NAS because it seems to most simply explain the Hebrew text. He asserts that they will not remain but be cut off, "But an arrogant man will not spend the night; he is like the beasts, they are cut off" (12). The verb in the first part of the verse is often translated "does not endure" (NIV), "will not endure" (NAS), "will not remain" (ESV), "cannot abide" (NRS), "does not remain" (NKJ), "will not last" (CSB), but I have translated the Hebrew literally. The arrogant will not even be able to remain for one night. Their life will end at death with no hope.

The psalmist asserts that they are destined for death and wasting away in Sheol in verses 13-14. He introduces their way of living and influence on others in verse 13, "This is their way of confidence and those who [follow] after them are pleased with what they say." They appear to have all the answers and attract a following. He concludes this verse with _Selah_ , perhaps to give the worshipers an opportunity to pause and contemplate whether this might be the right way to follow. However, he asserts that they are destined for Sheol and death in the first half of verse 14, "Like sheep they are destined for Sheol, death will shepherd them." Sheol is the place of the dead. Like sheep they will die with no hope for anything better. As Longman says, "They trust themselves (not God), so rather than God as their shepherd guiding them through life, personified death will lead them. God leads his sheep through 'the darkest valley' (including death; Ps. 23:4); death leads its sheep to the slaughter and ultimately to Sheol, the underworld" (Longman III, 214-215). The psalmist asserts that the upright will rule over them and they will waste away in Sheol in the second half of verse 14, "The upright will rule over them in the morning; their form will waste away in Sheol, away from their home. Though the arrogant may rule over the upright for a time (the night), the upright will be vindicated in the end (in the morning). The Hebrew text of the second half of the verse is difficult to understand and this has resulted in a variety of translations (CSB "and their form will waste away in Sheol, far from their lofty abode," ESV "Their form shall be consumed in Sheol, with no place to dwell," NAS "And their form shall be for Sheol to consume. So that they have no habitation," NIV "their forms will decay in the grave, far from their princely mansions," NKJ "And their beauty shall be consumed in the grave, far from their dwelling," NRS "and their form shall waste away; Sheol shall be their home"). Whatever the correct understanding, the end of the arrogant is not good and should be avoided. Through his depiction of the fate of the arrogant, the psalmist provides reasons for why the worshipers should courageously trust in God when the arrogant prosper. Therefore, the worshipers should courageously trust in God when the wicked prosper because they are unable to pay the ransom to save their lives, they are unable to see their own end, they are destined to waste away in Sheol, and the upright will rule over them.

**The psalmist affirms his faith in God's redemption and acceptance**. The psalmist affirms his faith in God's redemption and acceptance in verse 15, "But surely God will ransom my life from the hand of Sheol, for he will receive me. Selah." This affirmation of faith is introduced by an adverb that is used to emphasize the truth of what follows in contrast to what precedes (Translated "But surely"). He affirms that God will pay the ransom price that will deliver him from the power (the hand) of Sheol. The wicked cannot pay the ransom price and neither can the righteous, but God can pay it for them. The second half of the verse is usually translated "for he will receive me" and the NIV is rather expansive but probably conveys the underlying meaning, "he will surely take me to himself." Ross maintains that "he will receive me" is critical for the meaning (Ross, 157). He goes on to say, "Communion with God will survive the oppression of this world and the experience of death. Death will not be the shepherd of the righteous, for God will receive them. The end of the wicked is dark and destructive; the end of the righteous is life with God, now and forever (Ross, 158). Through his affirmation of faith, the psalmist provides reasons for why the worshipers should courageously trust in God when the arrogant prosper. As Kaiser says, "Here the poet has reached the point where he is able to find the solution of the riddle of life--in the victory of faith's hope over the power of death (Kaiser, 390). Therefore, the worshipers should courageously trust God when the wicked prosper because God will certainly ransom their lives from Sheol and accept them into his presence.

The Psalmist Exhorts the Worshipers to

Have Courageous Faith

The psalmist exhorts the worshipers to have courageous faith in verses 16-20. He prohibits them from being afraid when a man is made rich and argues that the arrogant will not take anything with him when he dies, will die and never see the light, and will be cut off like the beasts.

He prohibits them from being afraid when a man is made rich in verse 16, "Do not be afraid because a man is made rich, because the glory of his house increases." The possible reasons for fear are revealed in the causal clauses that follow the prohibition, "because a man is made rich, because the glory of his house increases." The use of the causative stem "a man is made rich" may imply that God has caused this to happen. This would contradict conventional wisdom and could further undermine the faith of the worshipers. Regardless, their increase in wealth and prestige should not undermine their faith and cause them to fear.

He argues that the arrogant will not take his possessions and acclaim with him when he dies in verse 17, "For he will by no means take anything when he dies, his glory will by no means go down with him." He emphasizes that they will not take anything with him including his prestige by stating these denials absolutely (Translated "by no means"). He argues that even though the arrogant were blessed and honored while he lived, they will die and never see the light in verses 18-19, "Though he blessed himself while he lived--and they will acknowledge you when you do well for yourself --He will go to the generation of his fathers; To the end they will never see the light." I have followed most translations by translating the conjunction ("Though"); however, the Hebrew conjunction is normally causal ("Because"). Despite the blessing and honor that the arrogant receive while they live, he asserts absolutely that they "will never see the light." He argues that the arrogant man is without understanding and will be cut off like the beasts in verse 20, "A man who is arrogant and has no understanding is like the beasts; they are cut off." Though stated negatively, the implication is that those who arrogantly rely on themselves don't understand that they will be cut off from God at death. The implication is that those who humbly rely on God will be vindicated because they will not be cut off from God at death. Therefore, the worshipers should courageously trust God when the wicked prosper because the wicked will not take their possessions or honor with them when they die, even though they were blessed and honored while they lived they will die and never see the light, and they are without understanding and will be cut off like the beasts at death.

Application of the Message

Christians are not exempt from evil times and these may cause them distress, especially if they see worldly people prospering. They may even consider forsaking their commitment to God to pursue worldly power and wealth. These similarities with the situation in the original context provide a strong basis for applying the message of this psalm to Christians today. There is very little of a contextualized nature in this passage that would require that the statements of the message be adjusted. Therefore, these statements of the applied message vary little from the statements of the message in the original situation. However, I have removed the references to Sheol because our understanding of the nature of life after death is clearer now because of subsequent biblical revelation. Everyone should listen to the words of the psalmist because they are relevant for everyone, contain great wisdom and understanding, come from God, and explain one of life's riddles. Christians should courageously trust in God when the wicked prosper because the wicked are unable to ransom their lives from death, unable to see their own end, destined to die and waste away, and the upright will rule over them. Christians should courageously trust God when arrogant men prosper because God will certainly ransom their lives from death and accept them into his presence. Christians should courageously trust God and live righteously for him when the wicked prosper because the wicked will not take anything with them when they die, even though they are blessed and honored in life they will die and never see the light, and they will be cut off like the beasts at death.

Communication of the Message

**Title** : WHY SHOULD I FEAR DURING EVIL TIMES?

**Objective** : The objective of this message is to exhort Christians to courageously trust God and live righteously for him.

**Proposition** : Christians should courageously trust God and live righteously for him because the wicked are unable to ransom their lives and will die without hope, but God has ransomed them and will accept them into his presence.
Introduction

Christians are not exempt from evil times and these may cause them distress, especially if they see wicked people prospering. They may even consider forsaking their commitment to God to pursue worldly power and wealth. In Psalm 49 the psalmist responds to these threats and encourages Christians to put their faith in God. However, the psalmist asserts that the message of Psalm 49 is not just for God's people, it is for absolutely everyone. _Read Psalm 49_.

I. Absolutely everyone should listen to what the psalmist has to say because it is relevant for everyone, contains great wisdom and understanding, and explains one of life's inexplicable mysteries.

A. The psalmist commands everyone to listen in verses 1-2, "Hear this, all the peoples; listen, all the inhabitants of the world, both the high and low, the rich and wanting alike. He stresses that absolutely everyone should listen by addressing his commands to "all the peoples" and "all the inhabitants of the world." He further stresses that absolutely everyone should listen by defining the extreme range of people he is addressing, "both the high and the low and the rich and wanting alike."

B. The psalmist encourages everyone to listen by promising to impart wisdom and understanding and solve an inexplicable mystery in verses 3-4, "My mouth will speak wisdom; and the meditation of my heart understanding. I will incline my ear to a proverb; I will explain my riddle with a harp." The words translated "wisdom" and "understanding" are actually plural forms and could be used to stress the extent of the wisdom and understanding that he is promising to impart and be translated "great wisdom" and "great understanding." A riddle in this context is a perplexing mystery, "If God is just, why do the wicked often prosper?"

C. Illustration--The investment firm E. F. Hutton ran a very successful ad campaign ads in which people are talking about investments in public places like restaurants. When someone said, "My broker is E. F. Hutton and E. F. Hutton says . . ." the place would go quiet as everyone tried to her what E. F. Hutton had to say.

D. Application--Absolutely everyone should listen to what the psalmist has to say because it is relevant for everyone, it contains great wisdom and understanding, and it explains one of life's inexplicable mysteries.

II. People put their faith in God and live righteously for him because the wicked are unable to save themselves and they will die without hope.

A. The psalmist asserts his courageous faith during evil days in verses 5-6, "Why should I fear during the evil days, [when] the wicked at my heals surround me--those who trust in their power and boast in the abundance of their wealth?" This question serves to emphasize his courageous faith during evil days and encourage courageous faith to the worshipers.

B. The psalmist asserts that the wicked are unable to pay a ransom for their lives in verses 7-9. He asserts that they cannot pay a ransom for anyone, "But surely he can by no means ransom a man or give to God his ransom price" (7). He asserts that the ransom is too high for them to ever pay, "the ransom for their life is costly and ceases forever" (8). He asserts that as a result they are unable to escape death, "that he should live still and not see the pit" (9). .

C. The psalmist asserts that the wicked are unable to see their own end in verses 10-12. He admits that they are able to see that all die and leave their power to others, "For he sees that all wise men die; a fool and a dummy alike perish and leave their power to others" (10). However, he asserts despite what they see they inwardly think that what they have will remain forever, "Inwardly they [think] their houses [will remain] forever, their dwellings to all generations, they have called lands by their names" (11). He asserts that they will not remain but be cut off, "But an arrogant man will not spend the night; he is like the beasts, they are cut off" (12). The arrogant will not even be able to remain for one night.

D. The psalmist asserts that even though the wicked are confident and even attract a following, they are destined for death and wasting away in Sheol in verses 13-14, 13This is their way of confidence, and those who [follow] after them are pleased with what they say. 14Like sheep they are destined for Sheol, Death will shepherd them. The upright will rule over them in the morning; Their form will waste away in Sheol, away from their home."

E. The psalmist argues that the arrogant will not take their possessions and acclaim with them when they die in verse 17, "For he will by no means take anything when he dies, his glory will never go down with him." He states these denials absolutely (lo with the imperfect and the absolute noun), "he will by no means take anything . . . his glory will by no means go down."

F. The psalmist argues that even though the arrogant were blessed and honored while he lived, they will die and never see the light in verses 18-19, "Though he blessed himself while he lived--and they will acknowledge you when you do well for yourself \--He will go to the generation of his fathers; To the end they will never see the light." Therefore, the worshipers should courageously trust God when the wicked prosper because the wicked will not take their possessions or honor with them when they die, even though they were blessed and honored while they lived they will die and never see the light, and they are without understanding and will be cut off like the beasts at death.

G. _Illustration of a Self-Reliant Person_

H. Application--With this the psalmist solves the inexplicable mystery, albeit rather negatively. The wicked may prosper in this life but God will ultimately prove himself just. We should put our faith in God because the wicked are unable to save themselves and they will die without hope.

III. People should put their faith in God because God has ransomed them from death and will accept them into his presence.

A. The psalmist affirms his faith in God to redeem him in the first part of verse 15, "But surely God will ransom my life from the hand of Sheol, for he will receive me. Selah." Whereas the wicked are unable to pay the ransom for their lives, God pays the ransom for the lives of those who trust him. Whereas the wicked are in the hands or control of death when they die, those who trust in God will be delivered from the hands or control of death.

B. The psalmist affirms his faith in God to accept him in second half of the verse, "for he will receive me." Though the NIV is rather expansive it probably conveys the underlying meaning, "he will surely take me to himself." Whereas the wicked die without hope, those who trust God have the hope that when they die God will receive them.

C. This hope has been realized in Jesus Christ, "who did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45; Matthew 20:28).

D. _Illustration of a God-Reliant Person_

E. Application--With this affirmation of faith the psalmist solves the inexplicable mystery. We should courageously trust God and live righteously for him when the wicked seem to prosper because God has ransomed our lives from death and will receive us into his presence.

Conclusion

We are not exempt from evil times and these may cause us distress, especially if we see worldly people prospering. We may even consider forsaking our commitment to God to pursue worldly power and wealth. In Psalm 49 the psalmist responds to these threats and encourages Christians to put their faith in God. However, the psalmist asserts that the message of Psalm 49 is not just for God's people, it is for absolutely everyone. We should all put our faith in Jesus Christ because the wicked are unable to save themselves and will die without hope. We should all put our faith in Jesus Christ because God has ransomed our lives from death and will receive us into his presence.

### CHAPTER FIVE

### OUR GOD COMES AND IS NOT SILENT

### Psalm 50

**Study of the Passage**

Text and Translation

A Psalm of Asaph.

1God, God the LORD, speaks and summons the earth

From the rising of the sun to the place where it sets.

2From Zion, the perfection of beauty,

God shines forth.

3Our God comes and is not silent;

A fire devours before him

And it storms forcefully around him.

4He summons the heavens from above

And the earth in order to judge his people:

5"Gather to me my faithful ones,

The ones who make a covenant with me by sacrifice."

6The heavens proclaim his righteousness,

For God himself [is] judge. _Selah_

7"Hear, O my people, and **I will speak** Israel

And **I will testify** against you.

I [am] God, your God.

8I do not by any means rebuke you for your sacrifices;

Your burnt offerings [are] continually before me.

9I will by no means take a bull from your stall

Or goats from your pens,

10For every living thing of the forest [is] mine

And the beasts on a thousand hills.

11I know every bird of the mountains

And the abundance of the field [is] mine.

12If I were hungry I would not tell you,

For the world [is] mine and its fulness.

13Do I eat the flesh of mighty beasts

Or drink the blood of goats?

14Sacrifice to God [with] thanksgiving

And fulfill your obligations to the Most High,

15Then call me in the day of trouble;

I will deliver you and you will glorify me."

16God says to the wicked: "Why do you recount my statutes

Or lift my covenant on your lips?

17 **You** hate discipline

And throw my words behind you.

18If you see a thief, you are pleased with him

And if [you see] adulterers [they are] your portion.

19You release your mouth with evil

And bind your tongue to deceit.

20You sit [and] speak against your brother

And slander your mother's son.

21These things you have done and I was silent;

You thought I was just like you.

I will rebuke you

**And set [things] in order** before your eyes.

22 **Discern this** , [you] who forget God,

Or I will tear [you] apart

And there is no deliverer.

23He who sacrifices [with] thanksgiving glorifies me

And the one who establishes [his] way,

I will show him the salvation of God."

Situation and Purpose

At first everything seems fine and the worshipers are even addressed as "my faithful ones, the ones who make a covenant with me by sacrifice." However, it becomes apparent that something is wrong as the psalm progresses. Even though God does not rebuke them for their sacrifices (8), he makes it clear that he doesn't need them (9-13) and he appeals to them to sacrifice with thanksgiving and fulfill their obligations to him (14). It seems that the worshipers may have a misunderstanding of worship, thinking that they are performing a service for God and perhaps earning merit. The situation becomes clearer as God continues. Some worshipers are recounting God's statutes and covenant (16), but have forgotten God and are living wickedly in a way that is inconsistent with God's Law and their covenant with him. God specifically rebukes them for hating discipline and ignoring his words (17), accepting thieves and joining with adulterers (18), speaking evil and deceit (19), and speaking against and slandering their brothers (20). Craigie identifies the specific context of worship as a covenant renewal ceremony (Craigie, 363). This seems to have some merit. The purpose of the psalm is to lead the worshipers to renew their covenant commitment to God, worship God out of an attitude of gratitude for all he has done for them rather than to earn merit, and repent of their sins and live authentically for him.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified in the superscription as A Psalm of Asaph. Psalms identified with Asaph the superscriptions include Psalms 50 and 73-83. These psalms are also quite diverse and the only connection appears to be their association with Asaph.

Form and Function

Though somewhat unusual this psalm is most simply interpreted as a psalm of wise instruction. Psalms of wise instruction are characterized by teaching regarding the way of life that pleases God and leads to his blessing and the way of life that displeases God and leads to his judgment. Sometimes the psalmist exhorts the worshipers directly, using commands and prohibitions to define specifically the demands and restrictions of God on his people with rationale for obedience supplied, usually assurances of the blessings of obedience and warnings of the dangers of disobedience. However, in many cases the commands and prohibitions are only implied. Either the implied response is commended by assurances of the blessings of a life characterized by the conduct or character commended or discouraged by warnings of the disastrous consequences of a life characterized by the conduct or character discouraged. What makes this psalm distinct is that for the most part, God himself is the one who exhorts the worshipers. In fact, Craigie identifies this psalm as a prophetic covenant liturgy (Craigie, 361) and Goldingay says, "if Ps. 50 came anywhere else, it would be one of the prophetic books" (Goldingay, 110). God commands his pious ones to gather to him for judgment in verse 4. However, the worshipers are in the dark and would be wondering why they are being subjected to judgment. Therefore, these verses would probably lead them to examine themselves. Self-examination is encouraged by the frightening portrayal of God and warning of his judgment (1-6). God directly commands the worshipers to listen in verse 7 and to sacrifice with thanksgiving and fulfill their obligations to him in verse 14. The commands to sacrifice with thanksgiving and fulfill their obligations counteract an inappropriate attitude of worship that is discouraged in verses 8-13--the attitude that worship is a service to God to earn merit from him. They are encouraged to sacrifice with thanksgiving by assurances that God will deliver them when they call on him in times of trouble (15). God directly commands the worshipers to be discerning in verse 22; however, he doesn't directly command a specific response and this command needs to be implied. God's warning that he will rebuke them and set things right in verse 21 implies that they should repent of living hypocritically and wickedly (16), hating discipline and ignoring God's words (17), accepting thieves and adulterers (18), speaking evil and deceit (19), and slandering their brothers (20). God's warning to those who have forgotten him that he will tear them apart in verse 22 implies that they should remember God. God's assurances that he will show the way of salvation to those who set their way aright implies that the worshipers should set their lives in order by repenting of their sins and living in accordance with God's Law.

Strategy and Structure

The psalm has a progressive strategy and structure as the psalmist gradually leads the worshipers to recognize and deal with their shortcomings. First, the worshipers are summoned to gather to him for judgment (1-6). At this point the worshipers are in the dark. They are addressed as God's faithful ones who make a covenant with him, but it seems that they are being gathered for judgment. This would encourage them to examine themselves. Second, the worshipers are led to recognize that there may be something wrong with their worship and exhorted to worship with thanksgiving and fulfill their obligations (7-15). Third, the worshipers are confronted with their hypocrisy and sin and are exhorted to be discerning and encouraged to repent, remember God, and set their way aright (16-23).

I. God Exhorts His Pious Ones to Gather to Him for Judgement (1-6)

A. The Psalmist Announces that God Is Summoning His Pious Ones for Judgment (2-4)

1. He announces that God is summoning the entire earth (1)

2. He announces that God is shining forth from Zion (2)

3. He announces that God is coming and is not silent (3)

4. He announces that God is summoning the heavens and earth (4)

B. God Commands His Faithful Ones to Gather to Him (5)

C. The Psalmist Asserts that God Himself Is the Righteous Judge (6)

II. God Exhorts the Worshipers to Sacrifice with Thanksgiving and Fulfill Their Obligations (7-15)

A. God Exhorts the Worshipers to Listen While He Testifies Against Them (7)

B. God Explains to the Worshipers that He Doesn't Need Their Sacrifices (8-13)

1. He explains that he does not rebuke them for their continual sacrifices (8)

2. He explains that he does not need to take their bulls and goats (9-11)

3. He explains that he does not need to tell them if he is hungry (12-13)

C. God Exhorts the Worshipers to Sacrifice with Thanksgiving and Fulfill Their Obligations (14-15)

1. He commands them to sacrifice with thanksgiving and fulfill their obligations (14)

2. He assures them that when they call on him he will deliver them and they will glorify him (15)

III. God Exhorts the Worshipers to Repent and Sacrifice with Thanksgiving (16-23)

A. God Rebukes the Worshipers for Their Wickedness (16-20)

1. He rebukes them for recounting his statutes and living wickedly (16)

2. He rebukes them for hating discipline and ignoring his words (17)

3. He rebukes them for accepting thieves and adulterers (18)

4. He rebukes them for speaking evil and deceit (19)

5. He rebukes them for speaking against their brothers (20)

B. God Exhorts the Worshipers to Repent and Establish Their Way (21-23)

1. He warns them that they have misconstrued his silence and that he will rebuke them and set things right (21)

2. He exhorts them to be discerning and warns them of judgment (22)

3. He commends sacrificing with thanksgiving and establishing their way (23)

Message or Messages

The worshipers should examine themselves because God the LORD is shining from Zion with the perfection of beauty, coming with devouring and powerful judgment against his people, and he himself is the righteous judge. The worshipers should sacrifice with thanksgiving and fulfill their obligations to the Most High because he does not need their sacrifices and delivers them when they call on him. The worshipers should be discerning, remember God, repent of their wickedness and hypocrisy, and establish their way because God will set things right and judge them if they don't but will show them his way of salvation if they do.

Analysis of the Details

God Exhorts His Faithful Ones to Gather to

Him for Judgement

God exhorts his faithful ones to gather to him for judgment in verses 1-6. The psalmist announces God's summons for judgment, God commands his pious ones to gather to him, and the psalmist asserts that God himself is the righteous judge. At this point the worshipers are in the dark and encouraged to examine themselves as God summons them for judgment.

**The psalmist announces that God is summoning his faithful ones for judgment**. The psalmist announces that God is summoning his faithful ones for judgement in verses 1-4. Through this announcement he stresses the urgency of listening to God's exhortation. He announces that God is summoning the entire earth in verse 1, "God, God the LORD, speaks and summons the earth from the rising of the sun to the place where it sets." He uses two forms of Elohim, a short form El and the more common form Elohim. Some interpreters believe the short form is used to emphasize God's power and it is frequently translated "the Mighty One." Though he may be going too far, Goldingay sees a special significance in each of these names for God,

"El" designates God as the great creator, sovereign among the heavenly beings (cf. Jerome's fortis). It is a title that links Israelite faith with the faith of other peoples around. "God" designates God as deity over against humanity. "Yhwh" designates God by the name revealed to Israel as the one especially active in Israel's story (Goldingay, 111).

The universality of God's summons is emphasized. It is not only addressed to the earth, but encompasses everywhere the sun traverses.

He announces that God is shining forth from Zion in verse 2, "From Zion, the perfection of beauty, God shines forth." God's radiance and beauty are stressed. He announces that God is coming and is not silent in verse 3, "Our God comes and is not silent; a fire devours before him, and it storms forcefully around him." When he says that God "is not silent" he is using a figure of speech that really emphasizes that God is coming to loudly condemn sin. This seems to anticipate verse 21 where he emphasizes that he will rebuke them and set things in order in response to their presumption that he would do nothing. The ferocity of God and his judgment is emphasized by accompanying phenomena, the fire devouring before him and the forceful storms around him. As VanGemeren says, "His appearance (theophany) is attended by phenomena designed to inspire "fear" in people-- fire and a tempest. God is like "a consuming fire" (cf. Dt 4: 24; 9: 3; Isa 66: 16; Heb 12: 29) when he comes in judgment. In his anger he may storm like a "tempest" (cf. Isa 66: 15)" (VanGemeren, Kindle Locations 14150-14151).

The psalmist announces that God is summoning the heavens and earth to judge his people in verse 4, "He summons the heavens from above, and the earth in order to judge his people." Craigie explains the background of this summons,

the role of heaven and earth in this context is clarified by Deut 32:1, the introduction to Moses' "Song of the Covenant." In the original making and renewing of the covenant, the people themselves had summoned heaven and earth to be the silent witnesses to their enactment of a covenant relationship with God . . . Now, the same silent witnesses are summoned, this time by God; though God was the "judge" in a formal sense (v 6), heaven and earth participated (symbolically) in that judgment as observers of all the actions of the covenant people (Craigie, 365).

**God commands his faithful ones to gather to him**. God commands his faithful ones to gather to him in verse 5, "Gather to me my faithful ones, the ones who make a covenant with me by sacrifice." The word translated "faithful ones" normally means "kind" but it is often used in the sense of "pious, godly" as it is here. It is variously translated "consecrated ones" (NIV), "saints" (ASV, NKJ), and "faithful ones" (NRS, CSB, ESB). God further describes them as hose "the ones who make a covenant with me by sacrifice." The participle is usually translated "who made a covenant with me" or something similar. However, it should probably be translated "who make a covenant with me" and be understood as their commitment at this covenant renewal ceremony (See Craigie, 365, who actually translates "the ones about to make a covenant with me." They are committing themselves to God by means of a solemn sacrifice. However, God has something against them that needs to be resolved.

**The psalmist asserts that God himself is the righteous judge**. The psalmist asserts that God himself is the righteous judge in verse 6, "The heavens proclaim his righteousness, for he himself is judge." The identify of God as the righteous judge is emphasized in the Hebrew text with the addition of the personal pronoun separate form (Literally "God, he [is] judge" and translated "God himself is judge"). The psalmist concludes this first division of the psalm with _Selah_ to encourage the worshipers to pause and consider the significance of what has been revealed so far. What has been revealed so far is disturbing. Though they are God's faithful ones, who have committed themselves to him with a sacrifice God is not pleased and is summoning them for judgement. Therefore, the worshipers should examine themselves because God the LORD is shining from Zion with the perfection of beauty, coming with devouring and powerful judgment against his people, and he himself is the righteous judge.

God Exhorts Worshipers to Sacrifice with Thanksgiving

and Fulfill Their Obligations

God exhorts worshipers to sacrifice with thanksgiving and fulfill their obligations in verses 7-15. He exhorts them to listen while he testifies against them, asserts that he does not need their sacrifices, and exhorts them to sacrifice with thanksgiving and fulfill their vows.

**God exhorts the worshipers to listen while he testifies against them**. God exhorts worshipers to listen while he testifies against them in verse 7, "Hear, O my people, and **I will speak** , Israel, and **I will testify** against you: I [am] God, your God." The command is stated strongly to stress its urgency. The determination of God to speak and testify is emphasized in the Hebrew text by the cohortative form of the verbs (Indicated in translation with bold print). God encourages them to listen based on his identity as their God, which is emphasized by repetition. As VanGemeren says, "God, as Ruler over his people ("I am God, your God"), has legitimate rights over them by virtue of their covenantal relationship (cf. Dt 29: 12-15)" (VanGemeren, Kindle Locations 14192-14193).

**God explains to the worshipers that he does not need their sacrifices**. God explains to the worshipers that he does not need their sacrifices in verses 8-13. He states that their continual sacrifices are not the problem in verse 8, "I do not by any means rebuke you for your sacrifices; your burnt offerings [are] continually before me." He absolutely denies rebuking them for their sacrifices (Translated "not by any means"). Nonetheless, he explains to them that he does not need to take their bulls and goats in verses 9-11. He asserts that he will not take their bulls and goats in verse 9, "I will by no means take a bull from your stall or goats from your pens." He absolutely denies that he will take their bulls and goats (Translated "by no means"). He explains that he has no need to take their bulls and goats because everything is his in verses 10-11, "For every living thing of the forest [is] mine, and the beasts on a thousand hills. I know every bird of the mountains, and the abundance of the field [is] mine." He explains that he has no need to tell them if he is hungry in verses 12-13. He absolutely denies his need to tell them if he is hungry in the first part of verses 12, "If I were hungry I would by no means tell you" (Translated "by no means"). He explains that he has everything he could need if he was ever hungry in the remainder of the verse, "for the world [is] mine and its fulness." However, he explains further that he doesn't eat flesh and drink blood anyway using a rhetorical question in verse 13 "Do I eat the flesh of mighty beasts or drink the blood of goats?" This is the type of rhetorical question that implies an emphatic no in response and is equivalent to the exclamation, "I don't eat the flesh of mighty beasts or drink the blood of goats!" As the psalm develops it becomes clear that the worshipers are not offering sacrifices with the appropriate attitude. As Kaiser observes:

It is not the sacrifices as such, nor the manner in which they are performed, nor their number, nor the zeal that they bring to light, which is the cause of God's reproof . . .The cause of his censure is to be found in something quite different--in the wrong spiritual attitude that the people adopt in their relationship with him and which has found expression in their sacrifices (Kaiser, 396).

The worshipers think that sacrifices are something they are doing for God and are a way of earning his favor.

**God exhorts the worshipers to sacrifice with thanksgiving and fulfill their obligations**. God exhorts the worshipers to sacrifice with thanksgiving and fulfill their obligations in verses 14-15. He commands them to sacrifice with thanksgiving and fulfill their obligations in verse 14, "Sacrifice to God [with] thanksgiving and fulfill your vows to the Most High." They should worship with an attitude of gratitude for their experience of his grace. In this context their vows are probably commitments to praise and thank God when he answered their prayers. As Kaiser says, "there is here required of the inward man an attitude which wholly subordinates him to God by offering God man's praise, that is, by bearing testimony to him, acknowledging him as the 'Most High'" (Kaiser, 397). God assures them that when they call on him during times of trouble he will deliver them and they will glorify him in verse 15, "then call me in the day of trouble. I will deliver you and you will glorify me." As Ross concludes, "They were to bring sacrifices to God as tokens of their dependence on him--they were to bring sacrifices to God because they needed him!" (Ross, 171-172). He goes on to say, "When faithful Israelites offered praise to God, genuine praise, it indicated that they were trusting God and he was meeting their needs. If they did not think that they needed God, but that God needed them, their worship, though outwardly perfect, was a rejection of God" (Ross, 173). Therefore, the worshipers should authentically sacrifice with thanksgiving and fulfill their obligations to the Most High because he does not need their sacrifices and delivers them when they call on him.

God Exhorts the Worshipers to Repent

And Set Their Way Aright

God exhorts the worshipers to repent and set their way aright in verses 16-23. He rebukes the worshipers for their hypocrisy and wickedness and exhorts them to repent and set their way aright.

**God rebukes the worshipers for their hypocrisy and wickedness**. God rebukes the worshipers for their hypocrisy and wickedness in verses 16-20. He rebukes them for recounting God's statutes while living wickedly using a rhetorical question in verse 16, "God says to the wicked: "Why do you recount my statutes or lift my covenant on your lips?" Rhetorical questions like this that are introduced with "Why" frequently have no satisfactory answer and this question is equivalent to the exclamation, "It doesn't make sense for you to recount my statutes or lift up my covenant on your lips!" The reason that it doesn't make sense is that they are not living by those statutes or consistently with that covenant. They are hypocrites! Most translations have something like "What right do you have to recite my statutes or lift my covenant on your lips?" Phrased this way the rhetorical question implies the exclamation, "You have no right to recite my statutes or lift my covenant on your lips!" He rebukes them for hating discipline and ignoring God's words in verse 17, " **You** hate discipline and throw my words behind you." He stresses their hatred of discipline by doubling the subject pronoun (Literally "You, you hate discipline" and indicated in translation with bold print). He depicts their disregard for his words by describing how they throw those words behind their backs so they no longer are confronting them and their actions. He rebukes them for accepting and implicitly condoning thieves and adulterers in verse 18, "If you see a thief, you are pleased with him and if adulterers [they are] your portion." I have translated these rebukes literally even though they are not very clear. The CSB probably expresses what is intended, "When you see a thief, you make friends with him and you associate with adulterers." He rebukes them for speaking with evil and deceit in verse 19, "You release your mouth with evil and bind your tongue to deceit." He possibly uses contrasting verbs ("release" and "bind") to stress the pervasiveness of their evil and deceitful speech. He rebukes them for speaking against their brothers in verse 20, "You sit [and] speak against your brother and slander your mother's son." The NIV does not translate "You sit" and seems to take it as a way of emphasizing their continual speaking against their brothers, "You speak continually against your brother." The verb translated "slander" literally means "knock" and may be similar to expressions in English that speak of knocking someone down with words.

**God warns the worshipers to repent of their wickedness and establish their way**. God exhorts the worshipers to repent of their wickedness and thankfully worship him in verses 21-23. He warns them that they have misconstrued his silence and that he will rebuke them and set things right in verse 21, "These things you have done and I was silent; you thought I was just like you **. I will rebuke you and** **set [things] in order** before your eyes." As Ross says, "they apparently convinced themselves that God was not angry with them because he had not confronted them in any way. They had confused God's patience with God's permission" (Ross, 176). God stresses his determination to rebuke them and set things right by the use of the cohortative forms of the verbs (Indicated in translation with bold print). He commands them to be discerning and warns them of judgment in verse 22, " **Discern** **this** , [you] who forget God, or I will tear [you] apart and there is no deliverer." Ross says, "To forget God does not mean that they actually forgot God; it means they did not act on what they knew, i.e. , they did not give God his proper due" (Ross, 176). God stresses the urgency of his command by the use of the interjection _nah_ with the imperative form of the verb (Indicated in translation with bold print). The implication of this verb is that repenting of their wickedness is the discerning or smart thing to do. As Craigie says, "To mouth the words of the law, but not to be obedient to them, was tantamount to forgetting God (v 22), and that was a dangerous path to take" (Craigie, 366-367). Indeed, God is depicted as a lion tearing apart the disobedient with no one to rescue them. The psalmist commends sacrificing with thanksgiving in the first part of verse 23, "He who sacrifices with thanksgiving glorifies me." This reinforces what he has already encouraged in verses 7-13. He concludes by encouraging the worshipers to establish their way in the remainder of the verse, "The one who establishes [his] way, I will show him the salvation of God." They can establish their way by repenting of their hypocrisy and wickedness and committing themselves to live righteously for God. The alternatives are clear. They can either continue in their sin and be torn to pieces without anyone to deliver them or they can establish their way and see God's salvation. Therefore, the worshipers should be discerning and remember God, repent of their hypocrisy and wickedness, and establish their way because if they don't God will set things in order and judge them, but if they do God will show them his way of salvation.

Application of the Message

Christians sometimes come to church thinking that everything is alright between them and God, when in actuality they are not worshiping with the right attitude or living in the right way. They come to church thinking that they can earn God's favor by worshiping him. They live hypocritically and wickedly, thinking that God will not hold them accountable. These similarities in the situation provide a strong basis for applying the message of this passage to the modern situation. There are a few contextualized matters that need to be considered when applying the message of this passage to the modern situation. Foremost among these, Christians don't offer bulls and goats as sacrifices and the center of worship is not the temple on Mount Zion. However, these references are easily generalized and related to contextual equivalents. Therefore, the statements of the message that follow don't vary considerable from the message statements in the original context. Christians should examine themselves as they come to worship because God the LORD is shining with the perfection of beauty, coming with devouring and powerful judgment against his people, and he himself is the righteous judge. Christians should worship God authentically with thanksgiving and praise because he does not need their worship and delivers them when they call on him. Christians should be discerning, remember God, repent of their wickedness and hypocrisy, and establish their way because God will set things right and judge them if they don't but will show them his way of salvation if they do.

Communication of the Message

**Title** : OUR GOD COMES AND IS NOT SILENT

**Objective** : The objective of this message is to exhort and encourage Christians to examine themselves, worship God with thanksgiving, and repent and establish their way.

**Proposition** : Christians should examine themselves when they come before God in worship because he is the righteous judge; authentically worship God with thanksgiving because he answers them when they call to him; and repent and establish their way because he will judge them if they don't, but he will show them his salvation if they do.
Introduction

Christians sometimes come to church presumptuously thinking that everything is alright between them and God, when in actuality they are not worshiping with the right attitude or living in the right way. They come to church thinking that they can earn God's favor. They live hypocritically and wickedly, thinking that God would be pleased with their worship. The people of Israel had similar misconceptions about worship. In Psalm 50 God himself confronts us and challenges us to worship with the right attitude and live in the right way. Let's listen to what God has to say to us as we come to worship him. _Read Psalm 50_.

I. Christians should examine themselves as they come before God to worship because God, God the LORD is shining with the perfection of beauty, coming with devouring and powerful judgment, and he himself is the righteous judge.

A. The psalmist announces that God, God the LORD is summoning the whole earth (1).

B. The psalmist declares that God is shining forth with the perfection of beauty (2).

C. The psalmist describes God coming with a fire devouring before him and a tempest swirling around him and is not silent (3).

D. The psalmist proclaims that God is summoning the heavens and the earth to bear testimony so that he can judge his people (4).

E. God commands the worshipers to gather to him for judgment in verse 5, "Gather to me my faithful ones, the ones who make a covenant with me by sacrifice"

F. The psalmist asserts that God himself is the righteous judge (6).

G. Application--What is going on here? These people are God's faithful ones who have committed themselves to him, but God is about to judge them. Something must be wrong? Even those who are seemingly faithful and committed may not be prepared to come before God and worship. Therefore, we need to examine ourselves as we come before God to worship because God, God the LORD is shining with the perfection of beauty, coming with devouring and powerful judgement, and he himself is the righteous judge.

II. Christians should authentically worship God with thanksgiving because he is the Most High and he does not need their worship but they need him and he answers when they call.

A. God exhorts the worshipers to listen while he testifies against them (7).

B. God asserts that he does not need their worship 8-13. He states that their sacrifices are not the problem (8). Nonetheless, he explains to them that he does not need to take their bulls and goats (9-11). After all everything on earth is his. He explains that he has no need to tell them if he is hungry in (12-13). After all everything is his and he doesn't eat flesh and drink blood anyway.

C. God exhorts the worshipers to sacrifice with thanksgiving in verses 14-15. He commands them to sacrifice with thanksgiving in verse 14, "Sacrifice to God [with] thanksgiving and fulfill your vows to the Most High." They should worship with an attitude of gratitude for their experience of his grace. In this context their vows are probably commitments to praise and thank God when he answered their prayers.

D. _Illustration of an Authentic Worshiper_

E. Application--Therefore, we should authentically worship God with thanksgiving because he is the Most High and he does not need our worship but we need him and he graciously answers when we call.

III. Christians should be discerning, remember God, repent, and establish their way because God will judge them if they don't but God will show them his salvation if they do.

A. God rebukes the worshipers for their hypocrisy and wickedness in verses 16-20. He rebukes them for hypocritically recounting God's statutes while living wickedly (16). He rebukes them for hating discipline and ignoring God's words (17). He depicts their disregard for his words by describing how they throw those words behind their backs so his words no longer are confronting them and their actions. He rebukes them for accepting and implicitly condoning the sins of thieves and adulterers (18). The CSB probably expresses what is intended, "When you see a thief, you make friends with him and you associate with adulterers." He rebukes them for speaking with evil and deceit (19) and speaking against their brothers (20). The verb translated "slander" literally means "knock" and may be similar to expressions in English that speak of knocking someone down with words.

B. God exhorts the worshipers to repent of their wickedness and thankfully worship him in verses 21-23. He warns them that they have misconstrued his silence and that he will rebuke them and set things right in verse 21, "These things you have done and I was silent; you thought I was just like you. I will rebuke you and set [things] in order before your eyes." He commands them to be discerning and warns them of judgment in verse 22, "Discern this, [you] who forget God, or I will tear [you] apart and there is no deliverer."

He encourages the worshipers to establish their way in the remainder of the verse, "The one who establishes [his] way, I will show him the salvation of God." They can establish their way by repenting of their hypocrisy and wickedness and committing themselves to live righteously for God. The alternatives are clear. They can either continue in their sin and be torn to pieces without anyone to deliver them or they can establish their way and see God's salvation.

C. _Illustration of a Hypocritical Worshiper_

D. Application--Therefore, we should be discerning and remember God, repent of our hypocrisy and wickedness, and establish our way because if we don't God will set things in order and judge us, but if we do God will show us his salvation.

Conclusion

We sometimes come to church presumptuously thinking that everything is alright between us and God, when in actuality we are not worshiping with the right attitude or living in the right way. We come to church thinking that we can earn God's favor. We live hypocritically and wickedly, thinking that God would be pleased with their worship. The people of Israel had similar misconceptions about worship. In Psalm 50 God himself confronts worshipers and challenges them to worship with the right attitude and live in the right way. Let's listen to what God has to say to us as we come to worship him. We need to examine ourselves as we come before God to worship because God, God the LORD is shining with the perfection of beauty, coming with devouring and powerful judgement, and he himself is the righteous judge. We should authentically worship God with thanksgiving because he is the Most High and he does not need our worship but we need him and he graciously answers when we call. We should be discerning and remember God, repent of our hypocrisy and wickedness, and establish our way because if we don't God will set things in order and judge us, but if we do God will show us his salvation.

### CHAPTER SIX

### CLEANSE ME FROM MY INIQUITY

### Psalm 51

Study of the Passage

Text and Translation

For the director. A psalm of David. When Nathan the prophet came to him after David had gone to Bathsheba.

1Show favor to me God, according to your steadfast love;

According to the multitude of your compassions obliterate my rebellions.

2Cleanse me from my iniquity

And purify me from my sin.

3For **I** know my rebellions,

And my sin is always before me.

4Against you, against you only I have sinned

And done what is evil in your eyes,

So you are right when you speak

And pure when you judge.

5Behold in iniquity I was born,

And in sin she conceived me.

6Behold you desire truth in the inner parts;

In the closed-up place you teach me wisdom.

7Cleanse me with hyssop and I will be clean;

Wash me and I will be whiter than snow.

8Let me hear joy and gladness;

Let the bones you have crushed rejoice.

9Hide your face from my sins

And obliterate all my iniquities.

10Create in me a pure heart, O God,

And renew a steadfast spirit in my inward parts.

11Do not cast me from your presence

Or take your Holy Spirit from me.

12Restore to me the joy of your salvation

And support me with a willing spirit.

13Then **I will teach** transgressors your ways,

And sinners will turn back to you.

14Deliver me from bloodsheds, O God, the God of my salvation,

And my tongue will shout loudly your righteousness.

15O Lord, open my lips,

And my mouth will make known your praise.

16Indeed you by no means delight in sacrifice or I would give it,

A burnt offering would by no means please you.

17The sacrifices of God [are] a broken spirit;

A broken and crushed heart, O God,

You will by no means despise.

18Do good in your good pleasure to Zion;

Build up the walls of Jerusalem.

19Then you will delight in righteous sacrifices,

Burnt offerings and whole burnt offerings;

Then bulls will be offered on your altar.

Situation and Purpose

The superscription identifies the situation as the time when Nathan the prophet went to David to rebuke him when he committed adultery with Bathsheba. Indeed the psalm itself contains a general confession of the psalmist's sin and his appeal for mercy that is consistent with that setting. This psalm addresses worshipers who have sinned like David and seeks to lead them to respond appropriately. Verses 16-19 seem to imply that worshipers may be superficial in their response to sin, offering sacrifices and whole burnt offerings with the assumption that these will please God apart from true repentance. The purpose of the psalm is to lead worshipers to respond to sin by humbly and contritely acknowledging and confessing their sin, appealing to God for forgiveness and restoration, and committing themselves to teach God's ways and declare his praise.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. The superscription identifies this psalm as a psalm of David. Though this psalm is related to other psalms of David these psalms are quite diverse and this relationship provides little help for interpretation. This psalm does begin a collection of psalms that are associated with David in the superscription (Psalms 51-66). VanGemeren observes that evil is the common thread that unites these psalms (VanGemeren, Kindle Location 14298); however, this psalm deals with the evil that David committed, whereas the others are concerned with the evil committed against David. This psalm is related in form to other penitential psalms (6, 32, 38, 102, 130, and 143). The superscription relates this psalm to the time in which Nathan confronted David regarding his sin when he had sexual relations with Bathsheba and killed her husband so that she could be his wife. Therefore, 2 Samuel 11-12 provides some general historical background for understanding this psalm.

Form and Function

This psalm can be classified as a liturgy in which the psalmist leads the worshipers by his actions and words. This psalmist acknowledges and confesses his sin and leads worshipers to acknowledge and confess their sins (3-6). He prays for mercy, forgiveness, and restoration and leads worshipers to petition God for mercy, forgiveness, and restoration (1-2, 7-12). He commits himself to teach transgressors God's ways and declare God's praise and leads worshipers to commit themselves to teach transgressors God's ways and declare God's praise (13-15). He commits himself to approach God with a broken and contrite spirit and heart and leads the worshipers to approach God with a broken and contrite spirit and heart (16-19).

Strategy and Structure

The psalm has a clear and progressive strategy. First, the psalmist acknowledges his sin and prays for God's favor and forgiveness (1-3). Second, he confesses his sin and acknowledges God's justice and desire for truth and wisdom (4-6). Third, the psalmist prays for forgiveness, restoration and revival (7-12). Fourth, he commits himself to teach God's ways and declare his righteousness and praise (13-15). In this way the psalmist leads the worshipers to confess their sins, pray for forgiveness, restoration and revival, and commit themselves to teach God's ways and declare his righteousness and praise. The psalmist concludes by committing himself to approach God in worship with a humble and repentant attitude (16-19). This humble and repentant attitude seems to the basic attitude that enables him to respond to his sin appropriately as he does throughout the psalm.

I. The Psalmist's Acknowledgement of Sin and Petition for Favor and Forgiveness (1-3)

A. Petition for Favor and Forgiveness (1)

B. Petition for Cleansing and Purification (2)

C. Acknowledgement of Sin (3)

II. The Psalmist's Confession of Sin and God's Justice and Desire for Truth and Wisdom (4-6)

A. Confession of Sin against God (4)

B. Confession of Sin even before Birth (5)

C. God's Desire for Truth and Wisdom (6)

III. The Psalmist's Petition for Forgiveness, Restoration, and Revival (7-12)

A. Petition for Cleansing (7)

B. Petition for Renewed Joy (8)

C. Petition for Forgiveness (9)

D. Petition for a Pure Heart and Steadfast Spirit (10)

E. Petition for Acceptance (11)

F. Petition for Renewed Joy and Support (12)

IV. The Psalmist's Commitment to Teach God's Ways and Declare His Righteousness and Praise (13-15)

A. Commitment to Teach Sinners God's Ways (13)

B. Commitment to Declare God's Righteousness (14)

C. Commit to Declare God's Praise (15)

V. The Psalmist's Commitment to Approach God with a Broken Spirit and Heart (16-19)

A. Acknowledgement that God Is not Pleased with Sacrifices Alone (16)

B. Acknowledgement that the Sacrifices that Please God Are a Broken Spirit and Heart (17)

C. Commitment to Offer Sacrifices Pleasing to God (18-19)

1. Petition for God to do good and build up Jerusalem (18)

2. Assurance that then righteous sacrifices will be offered that will please God (19)

Message or Messages

The worshipers should earnestly acknowledge their sin and ask God to show favor to them and cleanse and purify them because of his steadfast love and great compassion. The worshipers should confess their sin because they are responsible to God and he is just and desires faithfulness and wisdom. The worshipers should ask God for forgiveness and acceptance, a pure heart and a steadfast and willing spirit, and the restoration of the joy of their salvation. The worshipers should commit themselves to teach sinners God's ways and declare his righteousness and praise so that others can experience God's grace. The worshipers should approach God with humble and contrite hearts because these are the sacrifices that are pleasing to him.

Analysis of the Details

The Psalmist's Acknowledgement of Sin and

Petition for Favor and Forgiveness

The psalmist acknowledges his sin and asks God for mercy and forgiveness in verses 1-3. He asks for God's favor and forgiveness and cleansing and purification and acknowledges his sin..

**Petition for favor and forgiveness**. The psalmist asks God for his favor and forgiveness in verse 1, "Show favor to me God, according to your steadfast love; according to multitude of your compassions, obliterate my rebellions." The psalmist uses the imperative mood to stress the urgency of his prayer. The imperative verb translated "obliterate" is especially strong. As Ross observes, "The word is a figure of speech comparing divine forgiveness to God's scraping a slate clean" and "vividly communicates the idea of the complete removal of sin" (Ross, 188). The word translated "rebellions" is used for willful defiant sins. As Ross notes, "It is used in military contexts to describe open and intentional rebellions" and "names sin for what it is, willful rebellion against God" (Ross, 186-187). The psalmist bases his hope for God's favor and forgiveness on God's steadfast love and abundant compassions. The noun translated steadfast love is used throughout the Old Testament to express God's determination to love Israel and be faithful to his covenant promises. The psalmist emphasizes the extend of God's "compassions" with noun translated "multitude" and the plural form of "compassions." The translation in the NIV expresses the sense well, "great compassion." The word translated "compassions" could be related to "womb" and convey the love of a mother for her baby or "bowels," the center of emotions (Tate, 14).

**Petition for cleansing and purification**. The psalmist asks God for cleansing and purification in verse 2, "Cleanse me from my iniquity and from my sin purify me." These verbs are also in the imperative mood to stress the urgency of his prayer. Cleansing and purification are commonly used to depict forgiveness and may at times also carry the idea of sanctification. The verb translated "Cleanse me" employs the imagery of beating dirty clothes to get them clean. As Tate says, "Thus the suppliant desires to be cleansed from sin with the thoroughness used in washing dirty clothes" (Tate, 15). The verb translated "purify me" is usually used in cultic contexts and means to make ritually pure. Ritual purity was important because it qualified the worshiper to come into God's presence. The psalmist is praying that God would cleanse his sin so that he is welcome in God's presence.

**Acknowledgement of sin**. The psalmist acknowledges his sin to God in verse 3, "For **I** know my rebellions and my sin is always before me." He stresses his awareness of his sin by doubling the subject pronoun (Literally "I, I know" and indicated in translation with bold print). He further stresses his continual awareness of his sin using an adverb translated "always." As Kaiser recognizes, "The first step to true penitence is clear recognition of one's own sin" (Kaiser, 403). As Ross explains further, "By saying he knows his sin, he is owning up to it and in essence confessing it" (Ross, 191). As the worshipers witnessed the psalmist acknowledge his sin and ask God to show him favor and forgive his sin they would be encouraged to follow him as their worship leader. Therefore, the worshipers should earnestly acknowledge their sin and ask God to show favor to them and cleanse and purify them because of his steadfast love and great compassion.

The Psalmist's Confession of Sin and God's Justice

And Desire for Truth and Wisdom

The psalmist confesses his sin and acknowledges God's justice and desire for truth and wisdom in verses 4-6. As the worship leader he is seeking to lead the worshipers to also confess their sin and acknowledge God's justice and desire for truth and wisdom.

**Confession of sin and acknowledgement of God's justice**. The psalmist confesses his sin in the first line of verse 4, "Against you, against you only I have sinned and done what is evil in your eyes." He repeats the preposition and pronoun ("Against you, against you") to stress that his sin is against God. He further stresses that his sin is against God by using a noun that means "separation" and used here as an adverb meaning "alone" or "only." However, in the context of David's sin with Bathsheba, he certainly sinned against her and her husband." Nonetheless, he expresses himself absolutely to stress his culpability before God. Perhaps in this context it might be better translated "especially." As Longman says, "Perhaps this statement is to be taken as a hyperbolic recognition that, as horrible as the consequences are to human beings, the most egregious part of sin is the rebellion against God" (Longman III, 220). The psalmist acknowledges God's justice in the second line of verse 4, "so you are just when you speak and pure when you judge." Though stated generally, he is certainly acknowledging that God is just in judging him for his sin.

**Confession of sin even before birth**. The psalmist confesses his sin even before birth in verse 5, "Behold in iniquity I was born, and in sin she conceived me." He introduces his confession with an interjection drawing attention to what he is about to say and thereby stressing its importance, "Behold." He has chosen some unusual words to describe his conception and birth. The verb describing his conception actually means "to be in heat" and is normally used of the sexual impulse of animals during mating season. The verb translated "was born" literally means "to writhe" such as in the pain of childbirth, but is used in other ways, notably the anguish caused by sin and its consequences. He is probably stressing that he has been a sinner his entire life, having been conceived and born in sin

**God's desire for truth and wisdom**. The psalmist acknowledges God's desire for truth and wisdom in verse 6, "Behold you desire truth in the inner parts; In the closed-up place you teach me wisdom." Again, he uses the interjection translated "Behold" to draw attention to and stress the importance of what he is about to say. In addition, he is probably contrasting the extent of his sin with God's desire for truth and wisdom. He specifically says that God desires truth, probably meaning "faithfulness" in this context. He also says that God teaches him wisdom. Since God teaches him wisdom this is also something that God desires. According to Ross, "it is either saying God made him capable of better things or God was looking for better things in him" (Ross, 194). Wisdom has a broad usage in the Old Testament but can be generally understood as respect for God that leads to decisions in life that seek to please him. He stresses God's desire for truth "in the inner parts" and teaching of wisdom "In the closed-up place." In this way he seems to be stressing the need for sincere faithfulness and commitment to wise living that is not just outward but inward. As the worshipers witness the psalmist confess his sin and acknowledge God justice and desire for faithfulness and wisdom, they would be encouraged to do the same. Therefore, the worshipers should confess their sin because they are responsible to God and he is just and desires faithfulness and wisdom.

The Psalmist's Petition for Forgiveness,

Restoration, and Revival

The psalmist prays for forgiveness, restoration, and revival in verses 7-12. As the worship leader he was seeking to lead the worshipers to also pray for forgiveness, restoration, and revival. The prayer for forgiveness is repeated using different terminology in verses 7, 9, and 11 with additional petitions inserted in verses 8, 10, and 12.

**Petition for cleansing and renewed joy**. The psalmist prays for cleansing and renewed joy in verses 7-8. He prays for God to cleanse and wash him in verse 7, "Cleanse me with hyssop and I will be clean; wash me and I will be whiter than snow." Hyssop is a herb that was deemed to have purging qualities and was used for purification. As Tate clarifies, "A hyssop bush was used to sprinkle blood on the doorposts at Passover (Exod 12:22), in rituals for cleansing of a leper (Lev 14:4, 6, 49, 51, 52), and in the purification of a person defiled by contact with a corpse (Num 19:6, 18)" (Tate, 21). The verb translated "wash me" comes from a verb that is commonly used for washing garments. Both verbs are used metaphorically as appeals for forgiveness, but perhaps also change of character and conduct. Both petitions are accompanied by expressions of confidence in God's ability to cleanse and wash. The second of these stresses the extent of God's ability to cleanse and wash. New snow is pure white, yet he affirms that God is able to purify his life the extent that he is "whiter than snow." However, it is possible that these could be understood as expressions of the psalmist's commitment to lead a pure life rather than expressions of confidence in God's ability to purify. He prays for God to renew his joy in verse 8, "Let me hear joy and gladness; let the bones you have crushed rejoice." When David sinned with Beersheba and lost his son by her he was devastated. Here he prays that God would restore him to relationship with him and the joy that would bring him.

**Petition for forgiveness and a pure heart and steadfast spirit**. The psalmist prays for forgiveness and a pure heart and steadfast spirit in verses 9-10. He prays for God to hide his face from his sins and obliterate his transgressions in verse 9, "Hide your face from my sins and obliterate all my iniquities." Both of these verbs are imperatives and express the urgency of his prayer. For God to hide his face is to turn his face from and ignore his sin. This is a way of describing God's grace and forgiveness. He stresses that his appeal is for complete forgiveness. The imperative verb translated "obliterate" means to completely blot out or erase and is stated absolutely, "all my iniquities." He prays for a pure heart and steadfast spirit in verse 10, "Create in me a pure heart, O God, and renew a steadfast spirit in my inward parts." These again are imperative verbs expressing the urgency of his prayer. The noun "heart" is commonly used to refer to the inner person, especially the mind and the will. The psalmist is praying that God will give him an inner character that is completed devoted to God. The verb translated "renew" means to set and firmly establish. The noun "spirit" is used in a variety of ways, but in this context it is probably used for the psalmist's inner person, especially his disposition and character. The psalmist is asking God to fix and firmly establish his disposition so that it is in tune with God. As Goldingay says, "A steadfast spirit will lack the weaknesses the psalm has implied, the susceptibility to rebelliousness, waywardness, and failure. It will be firm and reliable, determined and committed, prepared and set to go God's way" (Goldingay, 134).

**Petition for acceptance and renewed joy and willing spirit**. The psalmist prays for acceptance and renewed joy and willing spirit in verses 11-12. He asks God for acceptance in verse 11, "Do not cast me from your presence or take your Holy Spirit from me." To cast is to be thrown out and seems to be used in the sense of banishment. The phrase "from your presence" literally means "from your faces." He is appealing to God for acceptance in his presence rather than being banished from his presence. I have translated "Holy Spirit" even though this is unusual terminology in the Old Testament and does not have the developed meaning of the New Testament. Nonetheless, he is probably praying that God will not take his indwelling presence that enables him to live his life on a high level. He asks God to restore his joy and willing spirit in verse 12, "Restore to me the joy of your salvation and support me with a willing spirit." He repeats his appeal for restored joy found in verse 8 using more direct language and adding the basis for his joy, God's salvation. He asks for God to support him with a willing spirit, probably in the sense that God will support him by giving him a disposition that is willing to submit to God. However, the language could conceivably be taken to be an appeal for God to support him willingly. As the worshipers witness the psalmist appeal to God for acceptance, restoration, and revival, they would be encouraged to follow him as their worship leader. Therefore, the worshipers should ask God for forgiveness and acceptance, a pure heart and steadfast and willing spirit, and the restoration of the joy of their salvation.

The Psalmist's Commitment to Teach God's Ways and

Declare His Righteousness and Praise

The psalmist commits himself to teach sinners God's ways and declare God's righteousness and praise in verses 13-15.

**Commitment to teach sinners God's ways**. The psalmist commits himself to teach sinners God's ways in verse 13, "Then **I will teach** transgressors your ways, and sinners will turn back to you." He emphasizes his determined commitment to teach sinners God's ways by using the cohortative form of the verb (Indicated in translation with bold print). As Ross clarifies, "In this context, the "ways" must refer to the divine attributes of God's grace, loyal love, and abundant mercy, which bring forth forgiveness and renewal. So once forgiven the psalmist vows to teach other sinners how to find forgiveness" (Ross, 202). The second line of the verse indicates his intention for doing so, so sinners will turn back to God--so sinners will repent and renew their relationship with God.

**Commitment to declare God's righteousness**. The psalmist commits himself to declare God's righteousness in verse 14, "Deliver me from bloodshed, O God, the God of my salvation, and my tongue will shout loudly your righteousness." In the first line he once again asks for forgiveness as he has done repeatedly in verses 7-12, but using different terminology. He asks God to deliver him (literally "snatch") from bloodshed. He is probably asking for forgiveness from the guilt he has incurred from murder. Thus the NIV and most other translations read "bloodguilt." The word translated "bloodshed" is literally the plural "bloods". The use of the plural when a singular might have been expected perhaps stresses the extent of his culpability. He uses the intensive stem to emphasize his commitment to declare God's righteousness. He doesn't just shout God's righteousness; he shouts it loudly. In this context, he is not only declaring God's righteous character, but specifically his righteousness in condemning him through Nathan.

**Commitment to declare God's praise**. The psalmist commits himself to declare God's praise in verse 15, "O Lord, open my lips, and my mouth will make known your praise." Presumably the Lord would open his lips by granting his requests and forgiving and restoring his joy. It is God's forgiveness and restoration of his joy that will open his lips and enable him to declare Good's praise. As the worshipers witnessed the psalmist commit himself to teach sinners God's ways and declare God's righteousness and praise, they would be led to do the same. Therefore, the worshipers should commit themselves to teach sinners God's ways and declare his righteousness and praise so that others can experience God's grace.

The Psalmist's Commitment to Worship God with

A Broken and Contrite Heart and Spirit

The psalmist commits himself to worship God with a broken and contrite heart and spirit in verses 16-19. This expression of his commitment is not as direct as his commitments in verses 13-15. Instead, he first acknowledges that God is not pleased with sacrifices alone and that the sacrifices that God approves of are a humble and contrite spirit and heart.

**Acknowledgement that God is not pleased with sacrifices**. The psalmist acknowledges that God is not pleased with sacrifices alone in verse 16, "Indeed you by no means delight in sacrifice or I would give it; a burnt offering will by no means please you." He introduces this acknowledgement with a conjunction that is normally used to introduce the cause or reason. However, it is a bit awkward in this case and I have translated it emphatically ("Indeed"). He He emphasizes that God is not pleased with sacrifices by absolutely denying that they delight and please him (Translated "you by no means delight in sacrifice" and "you will by no means be pleased"). The word translated "sacrifice" is the general word for offerings. The word translated "burnt offerings" is a more specific term used for sacrifices that expressed the complete dedication of the worshipper to God through the complete consumption of the sacrifice by fire. He later pledges to offer righteous sacrifices and pleasing burnt offerings. The implication is that sacrifices were not pleasing to God unless they were accompanied by humility and contrition.

**Acknowledgement that the sacrifices that please God are a humble and contrite spirit and heart**. The psalmist acknowledges that the sacrifices that please God are a humble and contrite spirit and heart in verse 17, "The sacrifices of God [are] a broken spirit; a broken and crushed heart, O God, you will by no means despise." Both spirit and heart are used to describe the inner being. The word spirit is sometimes used in the sense of disposition, character, or temperament. The word heart is sometimes used for the mind and inclinations. These words are used as synonyms in the parallel structure of the verse to indicate that sacrifices are to be sincere, reflecting the inner character of the worshiper. The word translated "broken" is used to describe both spirit and heart and portrays an inner character that is humble and contrite. The word translated "crushed" emphasizes the extent of this humility and contrition; it is not just broken, but pulverized. The final line of the verses uses a figure of speech that affirms emphatically by asserting the negative of the contrary. So by saying that God will not despise a broken and crushed spirit and heart, he is emphasizing that God will certainly be pleased with a broken and crushed spirit and heart. He stresses this assertion even more by stating it absolutely (Translated "you will by no means despise").

**Commitment to offer sacrifices pleasing to God**. The psalmist commits himself to offer sacrifices pleasing to God in verses 18-19. He prefaces his commitment with a petition for God to do good and build up Jerusalem in verse 18, "Do good in your good pleasure to Zion; build up the walls of Jerusalem." He then gives his assurance to God that righteous sacrifices will be offered that will please God in verse 19, "Then you will delight in righteous sacrifices, burnt offerings and whole burnt offerings; then bulls will be offered on your altar." What makes these sacrifices and offerings pleasing to God when he has already established that God does not delight in these very sacrifices and offerings? The implication is that these sacrifices and offerings will be offered with humility and contrition. The psalmist exhibits a clear understanding of the true nature of sacrifice. They are not just outward acts of worship, but are outward acts of worship that reflect inner devotion to God. The burnt offering was intended to express the complete devotion of the worshipers to God as they lay their hands on the bull and it was completely consumed in the fire. As the worshipers witnessed the psalmist commit himself to offer sacrifices with a humble and contrite spirit and heart they would be led to do the same. Therefore, the worshipers should commit themselves to offer sacrifices to God with humble and contrite spirits and hearts because these are the sacrifices that are pleasing to him.

Application of the Message

Christians often struggle with sin, even the sin that David committed with Bathsheba. This similarity in the situation provides a strong basis for applying the message of this psalm to the modern situation. However, there are a few contextual issues that need to be considered when applying the message of this passage to the modern situation. Foremost among these is that Christians do not sacrifice bulls and goats. Instead, they are saved by the sacrifice of Jesus Christ on the cross. In addition, Christians have been given the Holy Spirit as a permanent possession and it will not be taken away from them. Nonetheless, the statements of the message for the modern context that follow vary only slightly from the statements of the message in the original context. Christians should earnestly acknowledge their sin and ask God to show favor to them and cleanse and purify them because of his steadfast love and great compassion. Christians should confess their sin because they are responsible to God and he is just and desires faithfulness and wisdom. Christians should ask God for forgiveness and acceptance, a pure heart and a steadfast and willing spirit, and the restoration of the joy of their salvation. Christians should commit themselves to teach sinners God's ways and declare his righteousness and praise so that others can experience God's grace. Christians should approach God with humble and contrite hearts because these are the sacrifices that are pleasing to him.

Communication of the Message

**Title** : CLEANSE ME FROM MY INIQUITY

**Objective** : The objective of this sermon is to lead worshipers to humbly and contritely acknowledge and confess their sin, appeal to God for forgiveness, restoration, and renewal, and commit themselves to teach God's ways and declare his praise.

**Proposition** : Christians should earnestly acknowledge and confess their sin, ask God for forgiveness, restoration and renewal, and commit themselves to teach God's ways and declare his praise with humble and contrite hearts.
Introduction

Christians often struggle with temptation and sin. Sin is a reality in the lives of all Christians. The question is, "What are we going to do about?" Even David struggled with temptation and sinned with Bathsheba. Afterward Nathan the prophet came to him and forced him to confront the reality of his sin. To his credit David responded to his sin appropriately. In Psalm 51 he models for us how we should respond to sin in our lives. _Read Psalm 51_.

I. Christians should acknowledge and confess their sin to God because they are responsible to him and he is just and desires faithfulness and wisdom.

A. David acknowledges his sin to God in verse 3, "For my transgressions I know and my sin is always before me."

B. David confesses his sin in the first line of verse 4, "Against you, against you only I have sinned and done what is evil in your eyes." Though he certainly sinned against Bathsheba and Uriah as well, he is probably stressing his culpability before God.

C. The psalmist acknowledges God's justice in the second line of verse 4, "so that you are just when you speak and pure when you judge."

D. David goes so far as to confess his sinfulness even before birth in verse 5, "Behold in iniquity I was born, and in sin she conceived me." He is probably stressing that he has been a sinner his entire life, having been conceived and born in sin

E. David acknowledges God's desire for truth and wisdom in verse 6, "Behold you desire truth in the inner parts; In the closed-up place you teach me wisdom."

F. _Illustration of Acknowledging and Confessing Sin_

G. Application--We should respond to sin by acknowledging and confessing our sin because we are responsible to God and he is just and desires faithfulness and wisdom.

II. Christians should respond to sin by praying for forgiveness and acceptance because God's love is steadfast and his compassion is abundant.

A. David asks God for his favor and forgiveness in verse 1, "Show favor to me, God, according to your steadfast love; according to multitude of your compassions, obliterate my rebellions." He bases his hope for God's favor and forgiveness on God's steadfast love and abundant compassions.

B. David asks God for cleansing and purification in verse 2, "Cleanse me from my iniquity and from my sin purify me."

C. David asks God to cleanse and wash him in verse 7, "Cleanse me with hyssop and I will be clean; wash me and I will be whiter than snow."

D. David prays for God to hide his face from his sins and obliterate his transgressions in verse 9, "Hide your face from my sins and obliterate all my iniquities."

E. David asks God for acceptance in verse 11, "Do not cast me from your presence or take your Holy Spirit from me."

F. _Illustration of God's Steadfast Love and Abundant Compassions_

G. Application--We should respond to sin by praying for cleansing and forgiveness because God's love is steadfast and his compassion is abundant.

III. Christians should ask God to renew their joy and give them a pure heart, and a steadfast and faithful spirit.

A. David prays for God to renew his joy in verse 8, "Let me hear joy and gladness; let the bones you have crushed rejoice."

B. David prays for a pure heart and steadfast spirit in verse 10, "Create in me a pure heart, O God, and renew a steadfast spirit in my inward parts."

C. David asks God to restore his joy and support him with a willing spirit in verse 12, "Restore to me the joy of your salvation and support me with a willing spirit."

D. _Illustration of a Steadfast and Willing Spirit_

E. Application--We should respond to sin by praying for renewed joy, a pure heart, and a steadfast and willing spirit.

IV. Christians should commit themselves to teach God's ways and declare his praise.

A. David commits himself to teach sinners God's ways in verse 13, "Then I will teach transgressors your ways, and sinners will turn back to you."

B. David commits himself to declare God's righteousness in verse 14, "Deliver me from bloodshed, O God, the God of my salvation, and my tongue will shout loudly your righteousness."

C. David commits himself to declare God's praise in verse 15, "O Lord, open my lips, and my mouth will make known your praise."

D. Application--We should commit themselves to teach sinners God's ways and declare his righteousness and praise so that others can experience God's grace.

V. Christians should respond to sin with humble and contrite hearts because these are the sacrifices that please God.

A. David acknowledges that God is not pleased with sacrifices alone in verse 16, "Indeed you by no means delight in sacrifice or I would give it; a burnt offering will by no means please you." He later pledges to offer righteous sacrifices and pleasing burnt offerings. The implication is that sacrifices were not pleasing to God unless they were accompanied by humility and contrition.

B. David acknowledges that the sacrifices that please God are a humble and contrite spirit and heart in verse 17, "The sacrifices of God [are] a broken spirit; a broken and crushed heart, O God, you will by no means despise."

C. _Illustration of a Broken and Contrite Heart and Spirit_

D. Application--We should respond to sin with humble and contrite hearts because these are the sacrifices that please God.

Conclusion

We often struggle with temptation and sin. Sin is a reality in all our lives. The question is, "What are we going to do about?" Even David struggled with temptation and sinned with Bathsheba. Afterward Nathan the prophet came to him and forced him to confront the reality of his sin. To his credit David responded to his sin appropriately. In Psalm 51 he models for us how we should respond to sin in our lives. We should respond to sin by acknowledging and confessing our sin because we are responsible to God and he is just and desires faithfulness and wisdom. We should respond to sin by praying for cleansing and forgiveness because God's love is steadfast and his compassion is abundant. We should respond to sin by praying for renewed joy, a pure heart, and a steadfast and willing spirit. We should commit themselves to teach sinners God's ways and declare his righteousness and praise so that others can experience God's grace. We should respond to sin with humble and contrite hearts because these are the sacrifices that please God.

### CHAPTER SEVEN

### BE EXALTED GOD ABOVE THE HEAVENS

### Psalm 57

Study of the Passage

Text and Translation

For the Director. "May You Not Destroy." Of David. A Miktam. When he fled from Saul into the cave.

1Be gracious to me God, be gracious to me,

For in you my soul has taken refuge.

I take refuge in the shadow of your wings

Until disaster passes over.

2I cry out to God Most High,

To God, who completes [all things] for me.

3He sends from heaven and saves me;

He will rebuke the one who tramples me; _Selah_

God sends his steadfast love and his faithfulness.

4My soul [is] in the midst of lions;

**I will lie down** among flaming ones--

Sons of men whose teeth [are] a spear and arrows

And their tongue [is] a sharp sword.

5Be exalted God above the heavens,

Your glory over all the earth.

6They prepared a net for my feet;

My soul was bent down.

They dug a pit before me;

But they will fall into the midst of it. Selah

7My heart is steadfast, God, my heart is steadfast;

**I will sing and make music**.

8Awake, my glory! Awake, harp and lyre!

**I will awaken** the dawn.

9 **I will confess you** , Lord, among the peoples.

**I will make music** to you among the nations.

10For great [is] your steadfast love until the heavens

And your faithfulness until the clouds.

11Be exalted God above the heavens,

Your glory over all the earth.

Situation and Purpose

The superscription indicates that the setting for this psalm was when David was in the wilderness of Judah and took refuge from Saul in a cave. Presumably this is the occasion when David hid in the cave in Adullam in 1 Samuel 22 or he hid in the cave in Engedi in 1 Samuel 24. First Samuel 24 seems to be a better fit since David went there specifically to escape Saul, whereas in 1 Samuel 22 he seems more concerned about Achish king of Gath. In 1 Samuel 24 Saul entered the cave where David was already hiding and David not only escaped but had the opportunity to kill Saul but refused to do so. In the psalm itself the psalmist describes a setting of potential disaster (2) when someone is trampling on him (3) and he is surrounded by vicious enemies (4) who have set a trap for him (6). This could easily have undermined his faith in God. In fact, he admits that his soul was bent down, probably meaning that he was discouraged (6). Nonetheless, he reaffirms his faith and takes refuge in God. The psalm would be most meaningful to worshipers who were also encountering difficulties in life and specifically enemies that are seeking to do them harm. The purpose of the psalm was to lead worshipers to cry out to God for grace and take refuge in him, affirm their faith and commitment to God, and praise and testify about God's love and faithfulness.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified in the superscription as a psalm of David. Nearly half of the psalms are identified with David in the superscriptions. These psalms are also quite diverse and the only connection appears to be their association with David. This psalm is located in what seems to be a collection of psalms identified with David in the superscription (Psalms 51-66). VanGemeren observes that evil is the common thread that unites these psalms (VanGemeren, Kindle Location 14298) and apart from Psalm 51 these psalms are concerned with the evil committed against David. Goldingay notes that Psalm 57 is similar and closely related to Psalm 56 (Goldingay, 193; See also Ross, 286-287 who catalogues the similarities). Verses 8-11 are found in a slightly different form in Psalm 108:2-5. More broadly the superscription relates this psalm either to the cave of Adullam in 1 Samuel 22 or the cave in the wilderness of Engedi in 1 Samuel 24, which provide the historical background for the content of the psalm.

Form and Function

This psalm can be classified as a liturgy in which the psalmist serves as the worship leader and leads the worshipers to do what he does based on what he says. In this psalm the liturgy combines a variety of elements. The psalmist cries out to God and takes refuge in him (1-2) and leads other worshipers to do the same. He affirms his faith in God (3-4, 6, and 10), especially in difficulty (4 and 6), and leads other worshipers to do the same. These affirmations of faith also lead the worshipers to cry out to God and take refuge in him and affirm their commitment to God and to praise and testify about him. He affirms his commitment to God and to praise and testify about him (7-9) and leads the worshipers to do the same. The refrain in verses 5 and 11 is more difficult to classify. Formally it is a petition for God to be exalted and honored, but it has the feel of praise and that is the way I have understood it. The refrain, therefore, leads the worshipers to exalt and honor God.

Strategy and Structure

The strategy and structure of the psalm is determined by the refrain that is found in verses 5 and 11. Though there is some overlapping, the psalm has a progressive strategy. First, the psalmist cries out to God and takes refuge in him (1-2), affirms his faith in God even in difficulty (3-4), and exalts and honors God (5). Second, the psalmist affirms his faith in God even in difficulty (6), affirms his commitment to God and praising him (7-10), and exalts and honors God (11). As he does so he also leads the worshipers to cry out to God and take refuge in him, affirm their faith in God in the midst of difficulties, affirm their commitment to God and praising him, and exalt and glorify God.

I. The Psalmist Cries Out, Affirms His Faith, and Exalts God (1-5)

A. The Psalmist Prays for God to Be Gracious and Takes Refuge in Him (1)

B. The Psalmist Cries Out to God Most High (2)

C. The Psalmist Affirms His Faith in God (3)

1. His faith in God's intervention and salvation

2. His faith in God's rebuke of his pursuers

3. His faith in God's steadfast love and faithfulness

D. The Psalmist Affirms His Faith during Great Difficulty (4)

E. The Psalmist Exalts and Glorifies God (5)

II. The Psalmist Affirms His Faith and Commitment and Exalts God (6-11)

A. The Psalmist Affirms His Faith in God during Difficulty (6)

B. The Psalmist Affirms His Commitment to God and Praising Him (7-8)

1. He affirms his commitment to God and singing and making music to him (7)

2. He commits himself to eagerly praise God

C. The Psalmist Commits Himself to Praise the Lord Among the Nations (9-10)

1. He commits himself to praise the Lord among the nations (9)

2. He bases his commitment on God's steadfast love and faithfulness (10)

D. The Psalmist Exalts and Glorifies God (11)

Message or Messages

The worshipers should pray for God to be gracious to them because he is their refuge in times of disaster and God Most High who takes care of everything for them. The worshipers should affirm their faith in God because he intervenes and saves them, he will rebuke those who oppress them, and he acts based on his steadfast love and faithfulness. The worshipers should affirm their faith in God because he gives them confidence to lie down among vicious adversaries. The worshipers should affirm their faith in God because he will entrap their adversaries in the traps intended for them. The worshipers should commit themselves to God and eagerly declaring his praise among the nations because his steadfast love and faithfulness are great beyond the heavens. The worshipers should praise God because he is exalted above the heavens and his glory is over all the earth.

Analysis of the Details

The Psalmist Cries Out, Affirms His

Faith, and Exalts God

The psalmist cries out to God, affirms his faith in God, and exalts God in verses 1-5. He prays for God to be gracious and takes refuge in him, cries out to God Most High, affirms his faith in God, affirms his confidence in God during great difficulty, and exalts and glorifies God.

**The psalmist prays for God to be gracious and takes refuge in him**. The psalmist prays for God to be gracious and takes refuge in him in verse 1. "Be gracious to me, God, be gracious to me, for in you my soul seeks refuge. I take refuge in the shadow of your wings until disaster passes over." The repetition of the prayer probably serves to intensify his urgent desire for God's grace. He humbly recognizes that he does not deserve God's intervention and bases his appeal on God's grace. As Ross says, "it is an appeal for God to deal favorably, with the underlying acknowledgement that the favor is undeserved. In fact, all God's blessings and interventions are displays of his grace" (Ross, 288). The psalmist uses the imperative to voice his prayer to stress his urgency. He urgently needs God's grace so that he can be protected from his enemies. He depicts God's protection by describing it as the kind of protection that a mother bird gives to her chicks (See Deut. 32:11). The word translated "disaster" is actually a plural form and may be used to emphasize the extent of the difficulty.

**The psalmist cries out to God Most High**. The psalmist cries out to God Most High in verse 2, "I cry out to God Most High, to God, who completes for me." He identifies the one he cries out to as "God Most High." He is the God who is above everyone and everything. As VanGemeren says, "The name 'Most High' signifies that the Lord is exalted in his rule over all that he has created" (VanGemeren, Kindle Locations 15067-15068). The psalmist further identifies God Most High as the one "who completes for me." My translation is literal and admittedly not very clear. Many modern translations have "who fulfills his purpose for me" (NIV, CSB, NRS, ESV). What is probably meant is that God can be relied on for everything. The NAS,-"who accomplishes all things for me" and NKJ, "who performs everything for me" are probably on the right track. As the psalmist is praying for God's grace and taking refuge in him he is leading the worshipers to do the same. Therefore, the worshipers should pray for God to be gracious to them because he is their refuge in times of disaster and God Most High who takes care of everything for them.

**The psalmist affirms his faith in God**. The psalmist affirms his faith in God in verse 3, "He sends from heaven and saves me; he will rebuke the one who tramples me; God sends his steadfast love and his faithfulness." In the first line he affirms his faith by portraying God seated on his heavenly throne dispatching his heavenly forces to save him. In the second line he affirms his faith that God will rebuke the one who tramples him. The one who tramples him is probably oppressing him and making his life difficult. The verb translated "he will rebuke" is in the perfect state, probably emphasizing the certainty that God will rebuke those who oppress him. This line ends with the enigmatic _Selah_. Though it is not certain what the function of _Selah_ was, I normally understand it as a pause to reflect on the significance of what has been said. The two uses of _Selah_ in this psalm could easily be understood in this way (Both follow perfect state verbs that stress the certainty of an affirmation of faith; see also verse 6). He affirms his faith by again portraying God seated on his thrown specifically dispatching his steadfast love and faithfulness. Steadfast love and faithfulness are personified as God's emissaries. In this way he affirms his faith in God intervening in his situation based on his steadfast love and faithfulness. As the psalmist affirms his faith in God he is leading the worshipers to do the same. Therefore, the worshipers should affirm their faith in God because he intervenes in their situation and saves them, he will rebuke those who oppress them, and he acts based on his steadfast love and faithfulness.

**The psalmist affirms his confidence in God even during great difficulty**. The psalmist affirms his confidence in God even during great difficulty in verse 4, "My soul [is] in the midst of lions; **I will lie down** among flaming ones--Sons of men whose teeth [are] a spear and arrows and their tongue [is] a sharp sword." He emphasizes the difficulty of his situation by describing his enemies as vicious beasts of prey. The lion was the most ferocious animal in the region and at the top of the food chain. I have translated the participle literally as "flaming ones." The NAS translates "those who breath forth fire" whereas the NRS interprets it figuratively "that greedily devour human prey." He further emphasizes the difficulty of his situation by describing the teeth and tongue as weapons of warfare (spears, arrows and sharp swords). This may be a depiction of their vicious verbal attacks against him. Nonetheless, he affirms strongly, " **I will lie down** among flaming ones." The use of the cohortative here is most naturally taken as a strong declaration of his confidence (Indicated in translation with bold print). He has so much confidence in God that he has no qualms about lounging in the midst of vicious adversaries. As VanGemeren says, "In spite of the grave problems, the psalmist has learned to be calm. He may be "among" or surrounded ("I am in the midst . . . I lie among"; cf. 4: 8) by his enemies; but his trust is in the justice, love, and protection of his God, who is "Most High" (v. 2)" (VanGemeren, Kindle Locations 15077-15079; see also Goldingay, 195). As the psalmist affirms his faith in God he is leading the worshipers to do the same. Therefore, the worshipers should affirm their faith in God because he gives them confidence to be relaxed among vicious adversaries.

**The psalmist exalts and glorifies God**. The psalmist concludes by exalting and glorifying God in verse 5, "Be exalted God above the heavens, your glory over all the earth." Grammatically the verbs are imperative and this verb could be and is sometimes understood as an emphatic petition. If it is a petition, he is asking God to exalt and glorify himself by intervening in his situation. Nonetheless, it probably should be understood as an emphatic declaration of praise. This declaration of praise is made emphatic in the Hebrew text by the use of the imperative form of the verb. The extent of God's exaltation and glory is emphasized. He exalts God above everything else on heaven and earth. As the psalmist exalts and glorifies God he is leading the worshipers to do the same. Therefore, the worshipers should praise God because he is exalted above the heavens and his glory is over all the earth.

The Psalmist Affirms His Faith and

Commitment and Exalts God

The psalmist affirms his faith and commitment and exalts God in verses 6-11. He affirms his faith in God during great difficulty, affirms his commitment to God and praising him, he commits himself to praising the Lord among the nations, and he exalts and glorifies God.

**The psalmist affirms his faith in God during great difficulty**. The psalmist affirms his faith in God during great difficulty in verse 6, "They prepared a net for my feet--My soul was bent down. They dug a pit before me--but they will fall into the midst of it." He again emphasizes the great difficulty of his situation. He describes his enemies attempts to trick and trap him as spreading a net or digging a pit. He even acknowledges that he was discouraged or that his soul was bent down. However, he affirms that they will fall into the trap that they had prepared for him. The verb translated "They will fall" is in the perfect state, probably expressing the certainty that this will come to pass. This is ironically appropriate (poetic justice) and testifies to God's faithfulness to deliver. Again the word _Selah_ is interjected, probably to give the worshipers an opportunity to reflect on the significance of God's deliverance. As the psalmist affirms his faith in God he is leading the worshipers to do the same. Therefore, the worshipers should affirm their faith in God because he will entrap their adversaries in the traps intended for them.

**The psalmist affirms his commitment to God and praising him**. The psalmist affirms his commitment to God and praising him in verses 7-8. First, he affirms his commitment to God in the first line of verse 7, "My heart is steadfast, God, my heart is steadfast." He emphasizes the sincerity and determination of his commitment to God by affirming it twice. The word translated "heart" depicts the inner man, including the mind and will. The word translated "steadfast" means to be fixed or established. Thus he emphasizes his sincere and complete commitment to God. Second, he commits himself to sing and make music to God in the second line of verse 7, " **I will sing and make music**." Singing and music were common expressions of praise. He emphasizes the determination of his commitment to praise God by using the cohortative form of the verbs (Indicated in translation with bold print). Third, he commits himself to eagerly praise God in verse 8, "Awake, my glory! Awake harp and lyre! **I will awaken** the dawn." He emphasizes his eagerness to praise God by commanding his glory and musical instruments used in worship to awaken. I have translated the unusual expression "my glory" literally. Some modern translations avoid the confusion of the literal translation by translating "my soul" (NIV, CSB, NRS). Tate suggests, "The "my glory" in v 9 is probably the God-given faculty of worth and praise, that aspect of human personhood which responds to God" (Tate, 79). He further emphasizes his eagerness to praise God by committing himself to awaken the dawn. He cannot wait until the sun rises to praise God. He uses the cohortative form of the verb to intensify his eagerness (Indicated in translation with bold print).

**The psalmist commits himself to praise the Lord among the nations**. The psalmist commits himself to praise the Lord among the nations in verses 9-10. First, he commits himself to praise the Lord among the nations in verse 9, " **I will confess you** , Lord, among the peoples! **I will make music** to you among the nations. Though these verb forms do not have a distinctive cohortative form, they are certainly cohortative when used in association with the cohortative form in the preceding verse. These cohortative verbs emphasize his determination to confess and make music to the Lord among the nations (Indicated in translation with bold print). The verb I have translated "I will confess you" is frequently translated "praise" or "thank." He is committed to declare God's praises to the world. Second, he bases that commitment on God's steadfast love and faithfulness in verse 10, "For great [is] your steadfast love until the heavens and your faithfulness until the clouds." The words translated "steadfast love" and "faithfulness" are important theological words in Israel. Together they emphasize God's love and commitment to his covenant relationship with his people. He stresses the greatness of God's steadfast love and faithfulness and the extent of that greatness by extending it to the heavens and clouds. As the psalmist commits himself to God and praising him he is leading the worshipers to do the same. Therefore, the worshipers should commit themselves to God and eagerly declaring his praise among the nations because his steadfast love and faithfulness are great beyond the heavens.

**The psalmist exalts and glorifies God**. The psalmist again concludes by exalting and glorifying God in verse 11, "Be exalted God above the heavens, your glory over all the earth!" This verse is a repetition of verse 5 and reemphasizes all that he declared in that verse. The extent of his exaltation and glorification of God is emphasized. God is so exalted that he is exalted beyond the heavens and so glorious that his glory covers the whole earth. As the psalmist exalts and glorifies God he is leading the worshipers to do the same. Therefore, the worshipers should praise God because he is exalted above the heavens and his glory is over all the earth.

Application of the Message

Christians are often subject to difficulties and encounter enemies that can discourage them and undermine their faith in God, their commitment to God, and their desire to praise God. These similarities with the original context provide a strong basis for applying the message of this passage to the modern the modern context. What is more, there is very little of a contextual nature in the passage that would require that the message be limited or adjusted when applied to the modern context. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context. Christians should pray for God to be gracious to them because he is their refuge in times of disaster and God Most High who takes care of everything for them. Christians should affirm their faith in God because he intervenes and saves them, he will rebuke those who oppress them, and he acts based on his steadfast love and faithfulness. Christians should affirm their faith in God because he gives them confidence to lie down among vicious adversaries. Christians should affirm their faith in God because he will entrap their adversaries in the traps intended for them. Christians should commit themselves to God and eagerly declaring his praise among the peoples of the earth because his steadfast love and faithfulness are great beyond the heavens. Christians should praise God because he is exalted above the heavens and his glory is over all the earth.

Communication of the Message

**Title** : BE EXALTED GOD ABOVE THE HEAVENS

**Objective** : The objective of this message is to lead Christians to humbly pray to God for grace, affirm their faith in God, and commit themselves to God and declaring his praise.

**Proposition** : Christians should pray to God for his gracious protection and deliverance, affirm their faith in God to protect and deliver them, and commit themselves to God and declaring his praise among the nations.
Introduction

Christians are often subject to difficulties and encounter enemies that can discourage them and undermine their faith in God, their commitment to God, and their desire to praise God. _Illustration of a Christian Struggling because of Difficulties_. David also experienced difficulties that could have discouraged him. At one time he was running from Saul who wanted to kill him and had to hide from him in a cave. Nonetheless, he maintained his faith and commitment to God and praising him. Psalm 57 is his response to his difficulties and through it he shows us how we should respond to difficulties. _Read Psalm 57_.

I. Christians should respond to difficulties by praying for God to graciously protect and deliver them.

A. David prays for God to be gracious and takes refuge in him in verse 1. "Be gracious to me, God, be gracious to me, for in you my soul seeks refuge. "I take refuge in the shadow of your wings until disaster passes over." The repetition of the prayer probably serves to intensify his urgent desire for God's grace. He humbly recognizes that he does not deserve God's intervention and bases his appeal on God's grace. He depicts God's protection by describing it as the kind of protection that a mother bird gives to her chicks.

B. David cries out to God Most High in verse 2, "I cry out to God Most High, to God, who completes for me." He identifies the one he cries out to as "God Most High." He is the God who is above everyone and everything. He further identifies God Most High as the one "who completes for me." My translation is literal and admittedly not very clear. What is probably meant is that God can be relied on for everything.

C. _Illustration of God's Gracious Answer to Prayer_

D. Application--As David is praying for God's grace he is leading us to do the same. Therefore, we should respond to difficulties by praying for God to graciously protect and deliver us because he is our refuge in times of disaster and God Most High who takes care of everything for us.

II. Christians should respond to difficulties by affirming their faith in God.

A. David affirms his faith in God to intervene and help him in verse 3, "He sends from heaven and saves me; he will rebuke the one who tramples me; God sends his steadfast love and his faithfulness."

B. David affirms his confidence in God during great difficulty in verse 4, "My soul [is] in the midst of lions; I will lie down among flaming ones--Sons of men whose teeth [are] a spear and arrows, and their tongue [is] a sharp sword." He emphasizes the difficulty of his situation by describing his enemies as vicious beasts of prey. Nonetheless, he affirms strongly, "I will lie among flaming ones." He has so much confidence in God that he has no qualms about lounging in the midst of his vicious adversaries.

C. David affirms his faith in God during great difficulty in verse 6, "They prepared a net for my feet--My soul was bent down. They dug a pit before me--but they will fall into the midst of it." He again emphasizes the great difficulty of his situation. However, he affirms that they will fall into the trap that they had prepared for him.

D. _Illustration of God's Steadfast Love and Faithfulness_

E. Application--As David affirms his faith in God he is leading us to do the same. Therefore, we should respond to difficulties by affirming our faith in God because he steadfastly loves us and will be faithful to us and protect and deliver us from our adversaries.

III. Christians should respond to difficulties by affirming their commitment to God and declaring his praise.

A. David affirms his commitment to God and praising him in verses 7-8. First, he affirms his commitment to God in the first line of verse 7, "My heart is steadfast, God, my heart is steadfast." He emphasizes the extent of his commitment to God by affirming it twice. Second, he commits himself to sing and make music to God in the second line of verse 7, "I will sing and make music." Third, he commits himself to eagerly praise God in verse 8, "Awake, my glory! Awake harp and lyre! I will awaken the dawn." He emphasizes his eagerness to praise God by commanding his glory and musical instruments used in worship to awaken. He further emphasizes his eagerness to praise God by committing himself to awaken the dawn. He cannot wait until the sun rises to praise God.

B. David commits himself to praise the Lord among the nations in verses 9-10. First, he commits himself to praise the Lord among the nations in verse 9, "I will confess you, Lord, among the peoples! I will make music to you among the nations. Second, he bases that commitment on God's steadfast love and faithfulness in verse 10, "For great [is] your steadfast love until the heavens and your faithfulness until the clouds."

C. _Illustration of Eagerly Declaring God's Praise_

D. Application--As David commits himself to God and declaring his praise he is leading us to do the same. Therefore, we should respond to difficulties by committing ourselves to God and eagerly declaring his praise among the peoples of the earth because his steadfast love and faithfulness are great beyond the heavens.

IV. Christians should respond to difficulties by praising God in anticipation of what he will do.

A. David exalts and glorifies God in verse 11, "Be exalted God, above the heavens, your glory over all the earth!" This verse is a repetition of verse 5 and reemphasizes all that he declared in that verse. The extent of his exaltation and glorification of God is emphasized. God is so exalted that he is exalted beyond the heavens and so glorious that his glory covers the whole earth.

B. _Illustration of God's Exaltation and Glory_

C. Application--As David exalts and glorifies God he is leading us to do the same. Therefore, we should respond to difficulties by praising God because he is exalted above the heavens and his glory is over all the earth.

Conclusion

We are often subject to difficulties and encounter enemies that can discourage us and undermine our faith in God, our commitment to God, and our desire to praise God. Illustration of a Christian Struggling because of Difficulties. David also experienced difficulties that could have discouraged him and undermined his faith. At one time he was running from Saul who wanted to kill him and had to hide from him in a cave. Nonetheless, he maintained his faith and commitment to God and praising him. Psalm 57 is his response to his difficulties and through it he shows us how we should respond to difficulties. We should respond to difficulties by praying for God to graciously protect and deliver us because he is our refuge in times of disaster and God Most High who takes care of everything for us. We should respond to difficulties by affirming our faith in God because he steadfastly loves us and will be faithful to us and protect and deliver us from our adversaries. We should respond to difficulties by committing ourselves to God and eagerly declaring his praise among the peoples of the earth because his steadfast love and faithfulness are great beyond the heavens. We should respond to difficulties by praising God because he is exalted above the heavens and his glory is over all the earth.

### CHAPTER EIGHT

### SET ME UP HIGH

### Psalm 59

Study of the Passage

Text and Translation

For the Director. May You Not Destroy. Of David. A Miktam. When Saul had sent and they watched the house in order to kill him.

1Deliver me from my enemies God;

Set me up high far from those who rise up against me.

2Deliver me from evildoers

And save me from bloodthirsty men.

3For behold! They lie in wait for my life;

They stir up mighty men against me--

Not [for] my offense and not [for] my sin, LORD.

4Without iniquity [on my part] they run and are firmly establish.

Arise at my call and see!

5 **You** LORD God Almighty, the God of Israel,

Wake up to attend to all the nations.

May you show no favor to wicked traitors. _Selah_

6They return at evening, they growl like dogs

And prowl around the city.

7Behold! They vomit from their mouths,

Swords from their lips, [saying] "Who hears?

8But **you** LORD laugh at them;

You scoff at all the nations.

9My Strength, **I will keep watch** for you

Because you are my secure height,

10My steadfast loving God will go before me.

God will let me look on my watchers.

11May you not kill them or my people will forget.

Make them stagger by your might

And bring them down our Shield, my Lord.

12[For] the sins of their mouths, the words of their lips,

May they be caught in their pride

Because of the cursing and lying they spoke.

13Finish [them] in wrath, finish [them] so there is no more of them

And they may know that God rules over Jacob to the ends of the earth. _Selah_

14They return at evening, they growl like dogs

And prowl around the city.

15 **They** stagger around for food

And they stay the night if not satisfied.

16But **I** will sing of your strength and shout about your steadfast love in the morning,

For you are my secure height and a place to flee in the day of my distress.

17My Strength, **I will make music** to you,

For God is my secure height, my steadfast loving God.

Situation and Purpose

The superscription indicates that this was composed in response to the situation when Saul was trying to kill David and sent men to watch his house and ambush him. The psalm itself reflects a situation when men are conspiring and rising up against the psalmist. He describes them as evildoers, bloodthirsty men, who lie in wait to take his life even though he has done nothing to them (3-4). He further depicts them as growling and prowling dogs whose words are vile like vomit and harsh like swords (6-7, 14-15). This psalm would speak to worshipers who were also being attacked both physically and verbally by their enemies. The purpose of the psalm is to lead the worshipers affirm their faith in God; call out to him in prayer for deliverance, protection, and vindication; and commit themselves to declaring his praise.

Literary Context and Role

The superscription identifies this psalm as a psalm of David. Though this psalm is related to other psalms of David these psalms are quite diverse and this relationship provides little help for interpretation. This psalm is located in what seems to be a collection of psalms identified with David in the superscription (Psalms 51-66). VanGemeren observes that evil is the common thread that unites these psalms (VanGemeren, Kindle Location 14298) and apart from Psalm 51 these psalms are concerned with the evil committed against David. The superscription also identifies this psalm as a _Miktam_. Six psalms are identified as a _Miktam_ (16, 56-60); however, the meaning of this word is uncertain and these psalms are diverse in character and don't have a clear relationship. The superscription also relates this psalm to the time in which Saul sent men to watch David's house and kill him. Therefore, 1 Samuel 19 (especially verse 11) provides some general historical background for understanding this psalm.

Form and Function

Though this psalm is commonly classified as a lament, it is better understood as a liturgy with diverse elements. The psalmist the worship leader and leads the worshipers into an authentic worship experience through his actions and words. The psalm does contain a significant amount of lament (3-4, 6-7, 14-15). Through the psalmist's laments the worshipers are able to identify with him and are encouraged to follow his lead. They are also encouraged to express their own complaints to God. This psalm also contains a significant amount of petition (1-2, 5, 11-13). Through the psalmist's petitions the worshipers are encouraged to petition God along with him. This psalm also contains affirmations of faith (8-10). Through the psalmist's affirmations of faith the worshipers are encouraged to affirm their own faith along with him based on what he affirms about God. Finally, in this psalm the psalmist commits himself to declare God's praise (16-17). Through the psalmist's commitments the worshipers are inspired to commit themselves to declare God's praise along with him based on what he declares about God.

Strategy and Structure

Even though this psalm has repeated complaints throughout, it has a progressive strategy that moves broadly from complaint and petition (1-5), to complaint and affirmation of faith (6-10), to complaint and commitment to declare God's praise (14-17). In this way the strategy works to lead the worshipers to petition God, affirm their faith in God, and commit themselves to praise God despite their difficult circumstances. Verses 11-13 deviate from this pattern, but are closely related to the affirmation of faith that God would go before them and vindicate them in verse 10. Thus these verses probably serve as a supplementary petition for God to reinforce their faith in him by judging their enemies and demonstrating his sovereignty.

I. The Psalmist Complains and Petitions God to Intercede (1-5)

A. The Psalmist Petitions God for Deliverance and Protection (1-2)

1. Petition for deliverance and protection (1)

2. Petition for deliverance and salvation (2)

B. The Psalmist Complains about the Unjustified Attacks of the Wicked (3-4a)

1. They lie in wait and stir up trouble without offense on his part (3)

2. They run and are established without iniquity on his part (4a)

C. The Psalmist Petitions God to Heed His Petition and Deal with the Wicked (4b-5)

1. Petition to arise at his call and see (4b)

2. Petition to wake up and attend to the wicked (5a)

3. Petition to show no favor to wicked traitors (5b)

II. The Psalmist Complains and Affirms His Faith in God (6-10)

A. The Psalmist Complains about the Attacks of the Wicked (6-7)

1. They growl and prowl like dogs (6)

2. Their speech is vile and harsh (7)

B. The Psalmist Affirms His Faith in God (8-10)

1. The LORD laughs and scoffs at them (8)

2. God is his strength and secure height (9)

3. God is his steadfast in love and will go before and vindicate him(10)

III. The Psalmist Petitions God to Strengthen the Faith of His People (11-13)

A. Petition that God Will not Kill Them Outright (11)

B. Petition for God to Make Them Stagger and Bring Them Down (12)

C. Petition that They Will Be Caught in Their Proud Words (13)

D. Petition for God to Bring an End to Them (13a)

E. The Lesson--God Is Universally Sovereign (13b)

IV. The Psalmist Complains and Commits Himself to Declare God's Praise (14-17)

A. The Psalmist Complains about the Attacks of the Wicked (14-15)

1. They growl and prowl like dogs (14)

2. They stagger around looking for food (15)

B. The Psalmist Commits Himself to Declare God's Praise (16-17)

1. He will sing and shout about God's strength, steadfast love, and security (16)

2. He will make music to God because of God's strength, security, and steadfast love (17)

Message or Messages

The worshipers should ask God to heed their prayers and deliver and protect them when they are attack by the wicked because he is the LORD God Almighty, the God of Israel. The worshipers should affirm their faith in God when they are attacked by the wicked because God laughs at their foes, God is their strength and secure height, and their steadfast loving God will go before them and vindicate them. The worshipers should affirm their faith in God when they are attacked because God is their strong Lord and shield who will bring down, humble, and ultimately bring an end to their enemies and demonstrate his universal sovereignty. The worshipers should declare God's praise even though they are attacked by the wicked because of his strength, security, and steadfast love.

Analysis of the Details

The Psalmist Complains and Petitions

God to Intercede

The psalmist complains and petitions God to intercede in verses 1-5. He petitions God for deliverance and protection, complains about the unjustified attacks of the wicked, and petitions God to listen to him and deal with the wicked.

**The psalmist petitions God for deliverance and protection**. The psalmist petitions God for deliverance and protection in verses 1-2. First, he petitions God for deliverance and protection in verse 1, "Deliver me from my enemies, God; set me up high far from those who rise up against me." Second, he petitions God for deliverance and salvation in verse 2, "Deliver me from evildoers and save me from bloodthirsty men." The imperative verb translated "Deliver" occurs twice probably to emphasize the urgency of his appeal. The verb more literally means "Snatch." He uses language that depicts his appeal in terms of being snatched from the midst of his enemies again probably to stress its urgency. The verb translated "set me high" is frequently translated "protect" but the picture he employs is being set up high out of the reach of those who rise up against him. This is significant because he goes on to frequently refer to God as his "secure height" using a cognate noun of this same verb (Verses 9, 16, 17). His enemies are described as those who rise up against him. They are rising up so he needs God to raise him up out of their reach. The imperative verb "save" is the more common verb for being saved or delivered and echoes deliver in the parallel structure. He appeals for salvation or deliverance from "bloodthirsty men," literally "men of bloods." The plural noun "bloods" describes the character of these men. In this context they are characterized by their violence. The plural noun is used when the singular would be expected probably to emphasize their predisposal to violence.

**The psalmist complains about the unjustified attacks of the wicked**. The psalmist complains about the unjustified attacks of the wicked in verse 3 and the first part of verse 4. He complains that they lie in wait and stir up trouble without any offense on his part in verse 3, "For behold! They lie in wait for my life; they stir up mighty men against me--Not [for] my offense and not [for] my sin, LORD." He stresses the urgency of his situation by introducing it with the conjunction and interjection "For behold!" He complains that they run and are established without iniquity on his part in the first line of verse 4, "Without iniquity [on my part] they run and are firmly established." He emphasizes the urgency of his situation throughout these verses. First, he describes his enemies lying in wait for his life. They are intent on ambushing and killing him. Second, he describes those who are seeking to ambush him as mighty men. Third, he describes his ambushers as running and established. They have been quick to arrive and are set for the ambush. Though the NIV paraphrases, it clearly expresses the intent of these words, "they are ready to attack me." He also stresses repeatedly that these attacks are unjustified. He is without offense, without sin, and without iniquity. Indeed, the biblical accounts never describe David doing anything to undermine or harm Saul and even after Saul sought to kill him David did not attempt to kill Saul even though he had the opportunity (1 Samuel 24).

**The psalmist petitions God to listen to him and deal with the wicked**. The psalmist petitions God to listen to him and deal with the wicked in the second line of verse 4 and verse 5. He petitions God to arise at his call and see in the second line of verse 4, "Arise at my call and see!". He petitions God to wake up and attend to the wicked in the first line of verse 5, You LORD God of Hosts, the God of Israel, wake up to attend to all the nations." He petitions God to show no favor to wicked traitors in the second line of verse 5, "May you show no favor to wicked traitors." Throughout these verses the psalmist stresses the urgency of his petition. First, he uses an emphatic for of the imperative verb to express his earnest desire that God would arise at his call and see his plight. Second, he doubles the pronoun subject of the imperative verb to stress the urgency of God waking up to attend to the nations. Third, he uses language that expresses his frustration with God's inactivity to this point ("Arise" and "Wake up" as if God was asleep). Fourth, he employs a figure of speech to stress the urgency of God showing no favor to the wicked traitors who are seeking to do him harm. He expresses his petition by stating the negative of the contrary, "May you show no favor" when he is emphatically appealing to God to demonstrate his extreme disfavor. As the psalmist urgently appeals to God he addresses God in such a way that would encourage the worshipers to also appeal to God to deliver and protect them. He identifies God as "the LORD God of Hosts, the God of Israel." "LORD" stands in place of the divine name given to Moses. It serves to underscore God's choice of Israel and their special covenant relationship with him. By identifying God as "the God of Israel" he reinforces this special covenant relationship. By identify God as "God of Hosts" he underscores God's ability to overcome any foe. As Ross says, "he is the God of the armies, he is the one who has all armies, heavenly and earthly, at his disposal. Because he has such power, he is certainly able to destroy the nations" (Ross, 326). VanGemeren adds, "He is the Divine Warrior who has covenanted with himself to come to the rescue of Israel" VanGemeren, Kindle Locations 15345-15346). As the worship leader the psalmist is seeking to lead the worshipers to move past their complaints and urgently appeal to God in times of trouble. Therefore, the worshipers should urgently appeal to God to listen to their prayers and deliver and protect them when they are attacked by the wicked because he is the LORD God of Hosts, the God of Israel.

The Psalmist Complains and Affirms

His Faith in God

The psalmist complains about the attacks of the wicked and affirms his faith in God in verses 6-10.

**The psalmist complains about the attacks of the wicked**. The psalmist complains about the attacks of the wicked in verses 6-7. He describes his enemies as growling and prowling like dogs in verse 6, "They return at evening, they growl like dogs, and prowl around the city." As Longman notes, "In ancient Israel, dogs were not pets, but vicious and dangerous scavengers" Longman III, 238). The evening is when scavenging dogs go out prowling around looking for food (See verse 15). The implication is that his enemies are looking for an opportunity to do him harm. Their growling probably stresses their malevolence toward him. He describes their vile and harsh speech in verse 7, "Behold! They vomit from their mouths, swords from their lips, [saying] "Who hears?" He stresses the urgency of his situation by introducing it with the interjection, "Behold!" The verb I have translated "vomit" literally means "pour out" and is ambiguous. As a result it has been understood in various ways. Describing their words as vomit is probably a depiction of their vileness. Describing their words as swords is probably a depiction of their harshness. At the end of the verse he gives an example of what they are saying, "Who hears?" The implied answer to this mocking rhetorical question is, "No one hears!" They have no respect for God or for those who trust in him.

**The psalmist affirms his faith in God**. The psalmist affirms his faith in God in verses 8-10. He affirms that the LORD laughs and scoffs at the nations in verse 8, "But **you** , LORD, laugh at them; you scoff at all the nations." He doubles the subject pronoun to stress this affirmation of faith (Indicated in translation with bold print). The implication is that the LORD does not see them as a threat and in fact regards them as ridiculous and their opposition as a joke (See also Psalms 2:4 and 37:13). As Ross says, "while the crisis is serious for the saints, for God it is ridiculous folly. He is the sovereign Lord of creation and history; his response to the activities of little humans is to look on them with ridicule" (Ross, 328). The psalmist affirms that God is his strength and secure height in verse 9, "My strength, **I will keep watch** for you for you are my secure height." God is his source of strength to overcome his enemies and God is the high place he can go to so that he is out of the reach of his enemies. By keeping watch he probably means that he looks to God for protection. The cohortative form of the verb probably stresses his faith and determination (Indicated in translation with bold print). He previous prayed that God would set him up high far from his enemies (1), he now identifies God as his secure height (a noun cognate of the verb in the prayer). The word translated "secure height" is often translated "stronghold" or "fortress," but I have translated it literally to maintain the connection with his prayer. He will identify God twice more as his secure height in verses 16 and 17. He affirms his faith in God's steadfast love and that God will go before him and vindicate him in verse 10, "My steadfast loving God will go before me. God will let me look on my watchers." The word translated "steadfast loving" is difficult to translate and conveys the special relationship and commitment that God has with Israel as his chosen people. He is affirming that God loves and is faithful to his covenant people and will certainly intercede on their behalf. The verb translated "will go before me" could be understood in two ways. First, it could be translated "will meet me" and be understood as an affirmation of God's presence in difficulty. Second, it could be translated as here "will go before me" and understood as an assurance of God leading the way as he confronts his enemies. The "watchers" are those who have been sent to watch him and ambush him when the opportunity is right. The affirmation that God will let him look on these watchers is almost certainly an affirmation that God will let him look on when he judges those who seek to do him harm, thereby vindicating him. As the worship leader the psalmist is seeking to lead the worshipers to move past their complaints and affirm their faith in God. Therefore, the worshipers should affirm their faith in God when they are attacked by the wicked because God laughs at their foes, God is their strength and secure height, and their steadfast loving God will go before them and vindicate them.

The Psalmist Petitions God to Strengthen

The Faith of His People

The psalmist petitions God to strengthen the faith of his people in his sovereignty in verses 11-13. He begins in an odd way by asking God not to kill them outright in the first line of verse 11, "May you not kill them or my people will forget." Though he asks God not to kill his persecutors, the context indicates that his prayer is that they not be killed outright since he goes on to pray for their ultimate annihilation in verse 13. The reason that he gives for the delay is that his people will forget. They need the more prolonged lesson so that they will remember and trust in God. He asks God to make his enemies stagger and bring them down in the second line of verse 11, "Make them stagger by your might and bring them down our shield, my Lord." This is the first step in the process of God dealing with their enemies. He inserts a few reasons for why they can expect their enemies to stagger and fall. He describes God as their strong Lord and shield. He has power (might) and authority (Lord) to overcome their enemies and will protect them from harm (shield). He asks that they be caught in their proud words in verse 12, "[For] the sins of their mouths, the words of their lips, may they be caught in their pride because of the cursing and lying they spoke." This is an essential step in the process of God dealing with their enemies. Verbal attacks were a significant part of his ordeal. Here he appeals for these words to be a trap that catches them and results in their undoing. This serves as an assurance to the worshipers that God will humble their enemies and vindicate them. Finally, he asks God to bring an end to them in the first line of verse 13, "Finish [them] in wrath, finish [them] so there is no more of them." This is the final step of the process. He stresses this final solution by twice asking God to finish his enemies and by adding "so they are no more." This serves as an assurance that God will ultimately bring an end to their enemies. In conclusion, he explains the lesson that is intended in the second line of verse 13, "and they may know that God rules over Jacob to the ends of the earth." This supplies the final assurance to the worshipers--God is universally sovereign. God rules over Jacob, he controls the fate of God's people. God rules to the ends of the earth, his rule is universal. As the worship leader, the psalmist is seeking to remind the worshipers that God will deal with their enemies and demonstrate his sovereignty so they will trust in God when they are attacked. Therefore, the worshipers should affirm their faith in God when they are attacked because God is their strong Lord and shield who will bring down, humble, and ultimately bring an end to their enemies and demonstrate that his sovereignty is universal.

The Psalmist Complains and Commits Himself

To Declare God's Praise

The psalmist complains about the attacks of the wicked and commits himself to declare God's praise in verses 14-17.

**The psalmist complains about the attacks of the wicked**. The psalmist complains about the attacks of the wicked in verses 14-15. First, he complains that they growl and prowl like dogs in verse 14, "They return at evening, they growl like dogs, and prowl around the city." This complaint is nearly identical to the complaint in verse 6 where he first describes his enemies as malicious dogs seeking to do him harm. Second, he complains that they stagger around looking for food in verse 15, "They stagger around for food and they stay the night if not satisfied." This verse expands the description of his enemies as dogs by making explicit what was only implicit in the previous verse. They are voracious animals that are stalking him as prey. Oddly, the word that is used to describe their gate is the word used in his petition against his enemies ("stagger," see verse 11) rather than the word used in the previous verse (prowl). This may be an indication that he recognizes that God is already beginning to deal with his enemies. Most modern translations follow the Septuagint and translate "They murmur" or "howl if not satisfied." However, the Hebrew text makes sense as it is and probably serves to emphasize the persistence of his adversaries.

**The psalmist commits himself to declare God's praise**. The psalmist commits himself to declare God's praise in verses 16-17. He commits himself to sing and shout about God's strength, steadfast love, and security in verse 16, "But **I** will sing of your strength and shout about your steadfast love in the morning, for you are my secure height and a place to flee in the day of my distress." He stresses his personal determination to sing and shout God's praise by using the personal pronoun separate for as the emphatic subject of the verb (Indicated in translation with bold print). The verb translated "shout" is in the intensive stem, probably for emphasis ("shout aloud" or "give a ringing cry"). He commits himself to sing of God's strength. God is strong and has the power to overcome those who threaten him. He commits himself to shout about God's steadfast love. God loves him and is steadfastly committed to his relationship with him. He will shout about God's steadfast love in the morning because God has delivered him from the dogs prowling at night. As Tate observes, "the morning was the time when night and watching and waiting were over and a new day was at hand" (Tate, 98). The psalmist explains that God is his source of security. God is his secure height where he can flee to and be out of the reach of those seeking to do him harm. He commits himself to make music to God because of God's strength, security, and steadfast love in verse 17, "My Strength, **I will make music** to you, for God is my secure height, my steadfast loving God." The cohortative form of the verb is used to stress his commitment to praise God (Indicated in translation with bold print). This verse echoes his commitment and his affirmations about God in the previous verse and serves to reemphasize both his commitment and those affirmations. As the worship leader the psalmist is seeking to lead the worshipers beyond their complaints to commit themselves to declare God's praise. Therefore, the worshipers should declare God's praise along with the psalmist even though they are attacked by the wicked because of his strength, security, and steadfast love.

Application of the Message

Christians are often attacked verbally and at certain times and in certain places physically by those who have no respect for God and those who put their faith in him. This may cause them to question their faith in God. These similarities between the original and modern situation provide a strong basis for applying the message of this psalm to the modern context. As Tate observes, "The "dogs" prowl about in our communities and towns as they did in the ancient world--"dogs" which embody the devouring, malignant persons and forces in human affairs" (Tate, 99). Nonetheless, there is a significant contextual issue that needs to be addressed. As Oesterley says, "Like most of his fellows, the psalmist has not risen above the desire for vengeance; the world still had some centuries to wait before it heard the lesson, 'Love your enemies; do good to them that hate you, pray for them that despitefully use you'" (Oesterley, Vol. 1, 297). In addition, part of the appeal is based on God's relationship with Israel. Therefore, the statements of the applied message have been generalized. Christians should ask God to heed their prayers and deliver and protect them when they are attacked because he is their God and the LORD God Almighty. Christians should affirm their faith in God when they are attacked because God laughs at their foes, God is their strength and secure height, and their steadfast loving God will go before them and vindicate them. Christians should affirm their faith in God when they are attacked because God is their strong Lord and shield who will bring down, humble, and ultimately bring an end to their enemies and demonstrate his universal sovereignty. Christians should declare God's praise even though they are attacked because of his strength, security, and steadfast love.

Communication of the Message

**Title:** SET ME UP HIGH

**Objective** : The objective of this message is to exhort Christians who are being attacked to pray to God, trust in God, and declare God's praise.

**Proposition** : Christians should pray to God for protection and deliverance because he is their God and the LORD God of Hosts; trust in God because he laughs at their foes, he is their strength and secure height, he will go before them, and he will demonstrate his universal sovereignty; and praise God because of his strength, security, and steadfast love.
Introduction

Christians are often attacked verbally and at certain times and in certain places physically by those who have no respect for God and those who put their faith in him. This may cause them to question their faith in God. _Illustration of a Christian Struggling because of Attacks_. David also experienced attacks that could have discouraged him. At one time Saul sent men to watch his house and kill him. Nonetheless, David continued to cry out to God, affirm his faith in God, and declare God's praises. Psalm 59 is his response to these attacks and shows us how we should respond to attacks. _Read Psalm 59_.

I. Christians should pray to God for protection and deliverance because he is their God and the LORD God of Hosts.

A. David petitions God for deliverance and protection in verses 1-2.

B. David complains about the unjustified attacks of the wicked in verse 3 and the first part of verse 4.

C. David petitions God to deal with the wicked in the second line of verse 4 and verse 5, "Arise at my call and see! You LORD God of Hosts, the God of Israel, wake up to attend to all the nations. May you show no favor to wicked traitors." Throughout these verses David stresses the urgency of his petition. As David urgently appeals to God he addresses God in such a way that would encourage the worshipers to also appeal to God to deliver and protect them. He identifies God as "the LORD God of Hosts, the God of Israel."

D. _Illustration of the Power of God to Protect and Deliver_

E. Application--As the worship leader David is seeking to lead us to move past our complaints to urgently appeal to God in times of trouble. Therefore, we should urgently appeal to God to deliver and protect us because he is our God and the LORD God of Hosts.

II. Christian should trust in God because he laughs at their foes, he is their strength and secure height, he will go before them, and he will demonstrate his universal sovereignty.

A. David complains about the attacks of the wicked in verses 6-7. He describes his enemies as growling and prowling like wild dogs and indicates that they have been speaking vile and harsh lies against him and have no respect for God or those who put their faith in him.

B. David affirms that the LORD laughs and scoffs at them in verse 8, "But you, LORD, laugh at them; you scoff at all the nations." The implication is that the LORD does not see them as a threat and in fact regards them as ridiculous and their opposition as a joke.

C. David affirms his faith in God as his strength and secure height in verse 9, "My strength, I will keep watch for you for you are my secure height."

D. David affirms his faith in God's steadfast love and that God will go before him and vindicate him in verse 10, "My steadfast loving God will go before me. God will let me look on my watchers."

E. David petitions God to strengthen the faith of his people by demonstrating his justice and sovereignty to the whole world in verses 11-13. God has done this in Jesus Christ: "Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Phi 2:9-11, NIV).

F. Application--As the worship leader David is leading us to move past our complaints and affirm our faith in God. Therefore, we should affirm our faith in God because God laughs at their foes, he is their strength and secure height, he will go before them, and he will demonstrate his universal sovereignty.

III. Christians should declare God's praise because of his strength, security, and steadfast love.

A. David complains about the attacks of the wicked in verses 14-15. His enemies are like voracious animals that are stalking him as prey.

B. David commits himself to sing and shout about God's strength, steadfast love, and security in verse 16, "But I will sing of your strength and I will shout about your steadfast love in the morning, for you are my secure height and a place to flee in the day of my distress." He praises God for his strength, steadfast love, and his secure height.

C. David commits himself to make music to God because of God's strength, security, and steadfast love in verse 17, "My Strength, I will make music to you, for God is my secure height, my steadfast loving God." This verse echoes his commitment in the previous verse and serves to reemphasize both his commitment and those affirmations.

D. _Illustration of God's Strength, Protection, and Steadfast Love_

E. Application--As the worship leader David is leading us to go beyond our complaints to commit ourselves to declare God's praise. Therefore, we should declare God's praise because of his strength, security, and steadfast love.

Conclusion

We are often attacked verbally and at certain times and in certain places physically by those who have no respect for God and those who put their faith in him. This may cause us to question our faith in God. David also experienced attacks that could have discouraged him. At one time Saul sent men to watch his house and kill him. Nonetheless, David continued to cry out to God, affirm his faith in God, and declare God's praises. Psalm 59 is his response to these attacks and shows us how we should respond to attacks. We should pray to God for protection and deliverance when we are attacked because he is our God and the LORD God of Hosts. We should trust in God when we are attacked because he laughs at their foes, he is our strength and secure height, he will go before us, and he will demonstrate his universal sovereignty. We should praise God when we are attacked because of his strength, security, and steadfast love.

### CHAPTER NINE

### SURELY IN GOD IS REST FOR MY SOUL

### Psalm 62

Study of the Passage

Text and Translation

_For the director. According to Jeduthun. Of David_.

1Surely in God [is] rest [for] my soul;

From him [is] my salvation.

2Surely he [is] my rock and my salvation;

My secure height, I will by no means be greatly shaken.

3How long will you shout threats against a man?

Would you all murder him like a wall being tipped over,

A fence being pushed over?

4Surely they have conspired to thrust him from his lofty position;

They take delight in a lie.

With their mouth they bless,

But in their inward being they curse. _Selah_

5Surely, O my soul, rest in God,

For my hope [is] from him.

6Surely he [is] my rock and my salvation,

My secure height, I will by no means be shaken.

7My salvation and my glory [are based] on God;

My strong rock, my refuge [are] in God.

8Trust in him at all times, people;

Pour out your heart to him;

God is a refuge for us. _Selah_

9Surely the sons of man [ _adam_ ] are a breath,

The sons of man [ _ish_ ] are a lie;

So that getting up on a balance,

They [are] altogether a breath.

10You should not trust in oppression or become empty by robbery;

When power increases, you should not set [your] heart [on it].

11One thing God has spoken, two things I have heard:

That strength belongs to God,

12And steadfast love belongs to you, O Lord.

For **you** will recompense a man according to his work.

Situation and Purpose

The situation in the life of the psalmist is reflected most clearly in verses 3-4. Even though he describes his plight in the third person, it is almost certain that he is relating his own situation. His enemies are conspiring to remove him from his lofty position. Indeed, they may even be trying to kill him. He describes himself as a wall being tipped over and a fence being pushed over, perhaps indicating that his enemies are taking advantage of his already precarious position. They delight in lies and seem to be using them to overthrow him, probably false accusations. Some of his enemies seem to have put on a show of loyalty and support, but are really antagonistic to him. The psalmist is identified in the superscription as David and there are many situations in the life of David that correspond to the situation described in the psalm. However, there is not enough specific information in the psalm to identify a specific historical occasion. The psalmist affirms his faith in God within the psalm. However, he writes for other worshipers who may be suffering in a similar fashion but are struggling. He seems to also be concerned that instead of trusting in God, they may rely in themselves (9), power and wealth, or even oppression and robbery (10). The purpose of the passage was to encourage God's people to trust in God rather than trusting in themselves, power and wealth, or oppression and robbery.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. Nonetheless, the Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified as a psalm of David and is loosely related to other psalms attributed to David. However, these psalms are diverse in character and spread throughout the Book of Psalms. This psalm is located in what seems to be a collection of psalms identified with David in the superscription (Psalms 51-66). VanGemeren observes that evil is the common thread that unites these psalms (VanGemeren, Kindle Location 14298) and apart from Psalm 51 these psalms are concerned with the evil committed against David. It is also identified as being addressed to the Director (4-6, 8-14, 16, 18-22, 31, 36, 39-42, 44-47, 49, 51-62, 64-70, 74-77, 79-81, 84-85, 88-89, 103, 109, 139-140) and specifically Jeduthun (39 and 77). Jeduthun is probably one of David's chief musicians (1 Chronicles 16:41). However, again these psalms are diverse in character and no clear relationship is discernible. The affirmations of faith in this psalm are similar to those in Psalms 4, 16, 23, 91, 121, and 131.

Form and Function

This psalm combines the characteristics of both liturgy and wise instruction. It would be simpler in this case to analyze the psalm as a liturgy with elements of instruction. The psalmist affirms his faith in God in verses 1-2, 6-7, and 11-12. Verse 12 is actually the only verse where the psalmist directly addresses God. As he affirms his faith in God he is leading the worshipers to also affirm their faith in God and giving them reasons for doing so. The psalmist exhorts himself to rest in God in verse 5 and this exhortation is reinforced with the affirmations of faith in verses 6-7. Through this self-exhortation the psalmist was also indirectly leading other worshipers to exhort themselves to rest in God. The psalmist directly exhorts other worshipers to trust in God and pour out their hearts to him in verse 8 and not trust in oppression and robbery or power and wealth in verse 10. Though there is no command or prohibition in verse 9, the negative evaluation of humanity implies that they should not trust in humanity either, whether themselves or others. The nature of verses 3-4 are much harder to determine. Both verses probably describe the psalmist's situation but in the third person. Verse 3 is directly addressed to those who are threatening him and appears to be a rebuke. It is uncertain whether verse 4 is addressed to other worshipers or God. At any rate the verses express the feelings of the psalmist and may be an illustration of pouring out his heart.

Strategy and Structure

The psalm begins (1-2) with an affirmation of faith. However, he then pours out his heart regarding those who are threatening and attacking him (3-4). He then exhorts himself to trust in God in response to this threat and affirms his faith in God to deliver him even more absolutely than he did earlier (5-7). Having won the victory of faith over despair, he exhorts other worshipers to trust in God and pour out their hearts to him (8) rather than trusting in themselves or others (9), oppression and robbery (10a), or power and wealth (10b). He concludes by again affirming his faith in God (11-12).

I. The Psalmist Affirms His Faith in God (1-2)

A. Affirmation that God Is Where He Finds Rest for His Soul and His Source of Salvation (1)

B. Affirmation that God Is His Rock, Salvation, Secure Height and that He Will never Be Shaken (2)

II. The Psalmist Pours Out His Heart (3-4)

A. Expression of His Distress at the Persistent Threats and Deadly Attacks of His Enemies (3)

B. Expression of His Distress at the Attempts of His Enemies to Overthrow Him by Lies and Deceit (4)

III. The Psalmist Exhorts Himself to Trust God (5-7)

A. Command to Rest in God as His Source of Hope (5)

B. Affirmation of His Faith in God as His Rock, Salvation, and Secure Height (6)

C. Affirmation of Faith in God as the Basis of His Salvation and Glory and His Strong Rock and Refuge (7)

IV. The Psalmist Exhorts Other Worshipers to Trust God

A. Exhortation to Trust in God and Pour Out Their Hearts to Him (8)

B. Warning against Trusting in Themselves or Others (9)

C. Exhortation Not to Trust in Oppression or Set Their Hearts on Power and Wealth (10)

V. The Psalmist Affirms His Faith (11-12)

A. Affirmation of God's Strength and Steadfast Love (11)

B. Affirmation that God Will Repay Each Person according to His Work (12)

Message or Messages

The worshipers should trust in God because he is their place of rest, their source of salvation, their rock, and their secure height and they will by no means be greatly shaken. The worshipers should exhort themselves to trust in God so that they can experience rest because he is their hope, strong rock, glorious salvation, secure height, refuge, and they will by no means be shaken. The worshipers should always trust God and pour out their hearts to him because he is their refuge. The worshipers should not trust in mankind, either themselves or others, because they are without significance. The worshipers should not trust in oppression and robbery or wealth and power. The worshipers should trust God because he is strong, steadfastly loves them, and treats them justly.

Analysis of the Details

The Psalmist Affirms His Faith

The psalmist affirms his faith in verses 1-2. First, he affirms that God is where he can find rest for his soul and his source of salvation in verse 1, "Surely in God [is] rest [for] my soul; From him [is] my salvation." He introduces this affirmation with an emphatic particle that stresses the certainty of his affirmation. God is depicted as a place in which he can find rest and from which comes salvation. He is able to rest because he has put his faith in God. As Ross says, "He is silent in his heart as well as his voice, expecting God to deliver him. Second, he affirms that God is his rock, salvation, and secure height and concludes that he will never be greatly shaken in verse 2, "Surely he [is] my rock and my salvation; my secure height, I will by no means be greatly shaken." He again introduces this affirmation with an emphatic particle that stresses the certainty of his affirmation. God is depicted as a place where he can have stability and safety in an unstable situation. He describes God as his rock, a solid and firm place, and as his secure height, a place where he is beyond the reach of his attackers. No wonder he is able to affirm, "I will by no means be greatly shaken." His denial is stated strongly in the Hebrew text (Translated "by no means"). However, oddly he adds an adjective meaning "many, much." Some translations simply do not translate this word based on it not being found in verse 6. I have followed the Hebrew text and included it (See also the NAS and ESV). Tate suggests the translation, "I am not severely shaken" (Tate, 118). Perhaps it is a concession that he may be somewhat shaken by difficulties at this point and indeed he does express some distress in verses 3-4. However, in verse 6 this affirmation of faith is stated again but without "greatly." His confidence has probably increased by then and he no longer needs to qualify it. As the worship leader, the psalmist was seeking to lead the worshipers to affirm their faith in God with him. Therefore, the worshipers should trust in God because he is their place of rest, their source of salvation, their rock, and their secure height and they will by no means be greatly shaken.

The Psalmist Pours Out His Heart

The psalmist pours out his heart regarding his situation in verses 3-4. He rebukes those who are threating and attacking him using a rhetorical question in verse 3, "How long will you shout threats against a man? Would you all murder him like a wall being tipped over, a fence being pushed over?" The first of these rhetorical questions probably expresses his distress at the persistent threats of his enemies. The second of these rhetorical questions probably expresses his distress at the lengths that they would go to overthrow him, even going so far as to murder him. This danger is graphically depicted in the illustrations of the tipped over wall and pushed over fence. He uses the pronoun separate form and the absolute adjective (Translated "you all") to emphasize their unified commitment to overthrow him by any means, including murder. Tate says, "Their attack is like that of a besieging army assaulting and battering the weakening walls of a city" (Tate, 121). The psalmist then expresses his distress at the conspiracy of his enemies to overthrow him through lies and deceit in verse 4, "Surely they have conspired to thrust him from his lofty position; they take delight in a lie. With their mouth they bless, but in their inward being they curse." He stresses the urgency of his situation by introducing his depiction of his attackers with the emphatic particle ("Surely"). They enjoy lies or false accusations that they can use to undermine his position. They give the outward appearance of supporting him, but in reality they want to do him harm. As Ross says, "They were enemies of the most dangerous kind, emerging from the ranks of would be supporters and showing their true nature in an open assault intended to bring him down" (Ross, 376). As the psalmist pours out his heart he is leading other worshipers to also pour out their hearts to God.

The Psalmist Exhorts Himself to Trust God

The psalmist exhorts himself to trust God in verses 5-7. He commands his soul to rest in God in verse 5, "Surely, O my soul, rest in God, for my hope is from him" He introduces his command with the emphatic particle to stress the urgency of his appeal. Commanding his soul is equivalent to commanding himself. Implicit within the command to rest is that he should trust in God so that he can experience rest. Resting in this context probably means to trust in God and thereby experience calm even in difficult situations. He then explains why he is able to rest in God--He is his source of hope. He then reaffirms that God is his rock, salvation and secure height in verse 6, "Surely he [is] my rock and my salvation, my secure height, I will by no means be shaken." This is identical to his affirmation of faith in verse 2 except that now he affirms his faith absolutely. He doesn't just say he will not be greatly shaken, but that he won't be shaken at all. He again introduces this affirmation of faith with an emphatic particle to stress the certainty of his affirmation. He identifies God as his rock as an indication of the stability that God gives him. He identifies God as his secure height as an indication of the security that God provides for him. God places him out of the reach of his enemies. He reaffirms that God is the basis for his salvation and his rock and secure height in verse 7, "My glorious salvation is based on God; My strong rock, my refuge [are] in God." This affirmation repeats some of the affirmations in the previous verse probably for emphasis. Indeed, he expands on his identification of God as his basis for salvation and stresses that God is the basis for his glorious salvation (Understanding this as a hendiadys; see Tate, 118). He also expands his identification of God as his rock and stresses that God is his strong rock (Another hendiadys). The new affirmations are that God is the basis for his glory and his refuge is in God. A refuge is a place of shelter from the elements and is another image that is used to affirm God's protection. As the psalmist exhorts himself to rest in God he is also leading other worshipers to exhort themselves to rest in God. Therefore, the worshipers should exhort themselves to trust in God so that they can experience rest because he is their hope, strong rock, glorious salvation, secure height, refuge, and they will by no means be shaken.

The Psalmist Exhorts Others to Trust God

The psalmist exhorts other worshipers to trust in God in verses 8-10. He exhorts them to trust God and pour out their hearts to him, warns them against trusting in themselves or others, and exhorts them not to rely on oppression or set their hearts on power and wealth.

**Exhortation to always trust God and pour out their hearts to him**. The psalmist exhorts other worshipers to always trust God and pour out their hearts to him in verse 8, "Trust in him at all times, people; pour out your heart to him; God is a refuge for us." Whereas the psalmist's self-exhortation was indirectly leading the worshipers to trust God, this verse directly exhorts them to trust God as well as to pour out their hearts to him. To trust God is to completely rely upon him. He stresses that they must always rely on God ("at all times"). By commanding them to pour out their hearts to God he is probably encouraging them to be completely open and honest with God about their concerns. This is frequently modeled in the psalms in the laments. As Ross says, "That it should come from their hearts would mean that what was to be expressed was deep-seated in them, and that pouring it out from the heart meant they would openly and honestly speak" (Ross, 378). Tate adds, "The expression conveys openness and freedom in prayer to express to God all one's sufferings and distress" (Tate, 121). The psalmist encourages them to trust in God and pour out their hearts to him by affirming that God is a refuge for them. He protects them like a shelter protects from the elements. Therefore, the worshipers should always trust God and pour out their hearts to him because he is their refuge.

**Warning against trusting in themselves or others**. The psalmist warns other worshipers against trusting in themselves or others in verse 9, "Surely the sons of man ( _adam_ ) are a breath, the sons of man ( _ish_ ) are a lie; so that getting up on a balance, they [are] altogether a breath." Many translations infer a distinction between the two words used for man like the NIV, "Lowborn men are but a breath, the highborn are but a lie." However, there is little evidence for this inference and the text may be simply doubly emphasizing that all mankind is a breath and lie. By describing mankind as a breath he seems to be indicating they don't have any weight or significance. By describing mankind as a lie he may be indicating that any claims that they might make regarding their significance are false. He stresses humanities insignificance further by weighing them on a scale. When all mankind is put on a scale they still amount to a breath, nothing. This warning of humanities' insignificance probably implies that they should not rely on men, either themselves or others. Therefore, the worshipers should not trust in mankind, either themselves or others, because they are without significance.

**Exhortation not to trust in oppression or set their hearts on power or wealth**. The psalmist exhorts other worshipers not to trust in oppression or set their hearts on power or wealth in verse 10, "You should not trust in oppression or become empty by robbery; when power increases, you should not set [your] heart [on it]." To trust in oppression means to rely upon it to advance one's own position. There may be a subtle warning in the second command, "You should not . . . become empty by robbery." They think that they are accumulating wealth by robbery, but in reality they are emptying themselves. However, the word is frequently used in the sense of "vain" and may just be a synonym for "trust" in the parallel structure. The word translated "power" is often translated "wealth" and may imply both here. Even if they experience success they should not set their hearts on power or wealth. To not set their hearts means that they should not desire and be ambitious for them. Therefore, the worshipers should not trust in oppression and robbery or wealth and power.

The Psalmist Affirms His Faith

The psalmist concludes by affirming his faith in God in verses 11-12. The psalmist affirms his faith in God's strength and faithfulness in verse 11 and the first line of verse 12, "One thing God has spoken, two things I have heard: That strength belongs to God, and steadfast love belongs to you, O Lord." The introduction to these affirmations is a way that is sometimes used in Wisdom Literature to draw attention to something important. God has spoken and the psalmist has no doubt heard many things from God, but these stand out. God has the strength to overcome any attacker. The word translated "steadfast love" is a word that is difficult to translate but expresses God's special regard for and commitment to his covenant people. Kaiser says, "The whole content of the revelation of God in the cult of the Covenant is contained in the two statements in which that knowledge is expressed: power belongs to God, and it is he who bestows grace upon man" (Kaiser, 452). The psalmist affirms his faith that God is just in verse 12, "For **you** will recompense a man according to his work." He stresses God as the dispenser of justice by doubling the subject pronoun (Indicated in translation with bold print). God is just in the way he deals with mankind. This may be an assurance, presuming that the worshiper is trusting in God, but it may also be a warning if the worshiper is trusting in himself, power and wealth, and specially oppression and robbery. As the psalmist affirms his faith in God he is leading the worshipers to affirm their faith in God along with him. Therefore the worshipers should trust God because he is strong, steadfastly loves them, and treats them justly.

Application of the Message

Christians sometimes experience difficulties that may discourage them. They sometimes are threatened and attacked by people who make false accusations against them. They are sometimes betrayed by people who they thought were their friends and supporters. Moreover, when difficulties arise they may rely on themselves and others or power and wealth rather than trust in God. These similarities with the original situation provide a strong basis for applying the message of this passage to the modern situation. There is very little of a contextualized nature in the passage to require that its message be limited or adjusted when applied to the modern context. Therefore the statements of the message below are almost identical with the statements of the message in the original situation. Christians should trust in God because he is their place of rest, their source of salvation, their rock, and their secure height and they will by no means be greatly shaken. Christians should exhort themselves to trust in God so that they can experience rest because he is their hope, strong rock, glorious salvation, secure height, refuge, and they will by no means be shaken. Christians should always trust God and pour out their hearts to him because he is their refuge. Christians should not trust in people, either themselves or others, because they are without significance. Christians should not trust in oppression and robbery or wealth and power. Christians should trust God because he is strong, steadfastly loves them, and treats them justly.

Communication of the Message

**Title** : SURELY IN GOD IS REST FOR MY SOUL

**Objective** : The objective of this message is to exhort Christians to trust in God rather than themselves, wealth, and power.

**Proposition** : Christians should trust God because he is their rest, salvation, hope, stability, and security and they will never be shaken; trust God and pour out their hearts to him because he is their refuge; not trust in people, either themselves or others, or power and wealth because they are insubstantial and worthless; and trust God because he is strong, lovingly steadfast, and just.
Introduction

Christians sometimes experience difficulties that may discourage them. They sometimes are threatened and attacked by people who make false accusations against them. They are sometimes betrayed by people who they thought were their friends and supporters. _Illustration of a Christian Being Falsely Accused and Betrayed_. When difficulties arise they may rely on themselves and others or power and wealth rather than trust in God. David was also was falsely accused by his enemies and betrayed by his friends. However, he kept trusting God and did not rely on himself or his considerable power and wealth. In Psalm 62 he leads us to respond to difficulties, attacks, and betrayals. _Read Psalm 62_.

I. Christians should trust God and pour out their hearts to him because he is their rest, salvation, hope, stability, and security and they will never be shaken.

A. David affirms his faith in God in verses 1-2, "Surely in God [is] rest [for] my soul; From him [is] my salvation." Surely he [is] my rock and my salvation; my secure height, I will by no means be greatly shaken."

B. David pours out his heart to God in verses 3-4, "How long will you shout threats against a man? Would you all murder him like a wall being tipped over, a fence being pushed over?" Surely they have conspired to thrust him from his lofty position; they take delight in a lie. With their mouth they bless, but in their inward being they curse."

C. David exhorts himself to rest in God in verses 5-7. He exhorts his soul to rest in God in verse 5, "Surely, O my soul, rest in God, for my hope is from him" He is able to rest in God because God is his hope. He reaffirms that God is his rock, salvation and secure height in verse 6, "Surely he [is] my rock and my salvation, my secure height, I will by no means be shaken." He reaffirms that God is the basis for his salvation and his rock and secure height in verse 7, "My glorious salvation is based on God; My strong rock, my refuge [are] in God."

D. _Illustration of Self-Talk_

E. Application--As David affirms his faith and exhorts himself to rest in God he is also leading us to rest in God. Therefore, we should trust in God so that we can experience rest because he is our hope, strong rock, glorious salvation, secure height, refuge, and we will by no means be shaken.

II. Christians should always trust God and pour out their hearts to him because he is their refuge.

A. David exhorts other worshipers to always trust God and pour out their hearts to him in verse 8, "Trust in him at all times, people; pour out your heart to him; God is a refuge for us.

B. Whereas the psalmist's self-exhortation was indirectly leading the worshipers to trust God, this verse directly exhorts them to trust God and pour out their hearts to him. To trust God is to completely rely upon him. He stresses that they must always rely on God ("at all times").

C. By commanding them to pour out their hearts to God he is probably encouraging them to be completely open and honest with God about their concerns. This is frequently modeled in the psalms in the laments. Indeed, David probably models this in verses 3-4.

D. David encourages them to trust in God and pour out their hearts to him by affirming that God is a refuge for them, a safe-haven where they will be protected.

E. Application--As David exhorts other worshipers he is also exhorting us. Therefore, we should always trust God and pour out our hearts to him because he is our refuge.

III. Christians should not trust in people, whether themselves or others, or their power and wealth because they are insubstantial and worthless.

A. David warns other worshipers against trusting in themselves or others in verse 9, "Surely the sons of man ( _adam_ ) are a breath, the sons of man ( _ish_ ) are a lie; so that getting up on a balance, they [are] altogether a breath." By describing mankind as a breath he seems to be indicating they don't have any weight or significance. By describing mankind as a lie he may be indicating that any claims that they might make regarding their significance are false. He stresses humanities insignificance further by weighing them on a scale. When all mankind is put on a scale they still amount to a breath, nothing.

B. _Illustration of a Christians Trusting in Himself_

C. David exhorts other worshipers not to trust in oppression or set their hearts on power or wealth in verse 10, "You should not trust in oppression or become empty by robbery; when power increases, you should not set [your] heart [on it]." The word translated "power" is often translated "wealth" and may imply both here. Even if they experience success they should not set their hearts on, desire and be ambitious for, power and wealth.

D. _Illustration of a Christian Trusting in Power and Weal_ th

E. Application--As David exhorts other worshipers he is also exhorting us. Therefore, we should not trust in people, whether ourselves or others, or power and wealth because they are insubstantial and worthless.

IV. Christians should trust God because he is strong, lovingly steadfast, and just.

A. David concludes by once more affirming his faith in God in verses 11-12.

B. David affirms his faith in God's strength and faithfulness in verse 11 and the first line of verse 12, "One thing God has spoken, two things I have heard: That strength belongs to God, and steadfast love belongs to you, O Lord." The introduction to these affirmations is a way that is sometimes used in Wisdom Literature to draw attention to something important. God has spoken and the psalmist has no doubt heard many things from God, but these stand out.

C. The psalmist affirms his faith in God's justice in verse 12, "For you will recompense a man according to his work." This may be an assurance, presuming that the worshiper is trusting in God, but it may also be a warning if the worshiper is trusting in himself or power and wealth.

D. _Illustration of a Christian Trusting in God_

E. As the psalmist affirms his faith in God he is leading us to affirm our faith in God along with him. Therefore, we should trust God because he is strong, lovingly steadfast, and just.

Conclusion

We sometimes experience difficulties that may discourage us. We sometimes are threatened and attacked by people who make false accusations against us. We sometimes are betrayed by people who we thought were our friends and supporters. When difficulties arise we may rely on ourselves and our power and wealth rather than trust in God. David also was falsely accused by his enemies and betrayed by his friends. However, he kept trusting God and did not rely on himself or his considerable power and wealth. In Psalm 62 he leads us to respond to difficulties, attacks, and betrayals. We should trust in God so that we can experience rest because he is our hope, strong rock, glorious salvation, secure height, refuge, and we will by no means be shaken. We should always trust God and pour out our hearts to him because he is our refuge. We should not trust in people, whether ourselves or others, or power and wealth because they are insubstantial and worthless. We should trust God because he is strong, lovingly steadfast, and just.

### CHAPTER TEN

### I WILL EAGERLY SEEK YOU

### Psalm 63

Study of the Passage

Text and Translation

A Psalm of David. When he was in the Wilderness of Judah.

1God, you [are] my God;

I will eagerly seek you.

My soul thirsts for you;

My flesh faints for you in a land of that is dry, desolate without water.

2So I have looked for you in the sanctuary

To see your strength and your glory.

3Because your steadfast love [is] better than life (plural)

My lips will praise you.

4So I will bless you throughout my life;

In your name I will lift up my hands.

5My soul is satisfied as with rich food

And my mouth will praise you with joyful lips.

6When I reflect about you on my bed,

I will meditate on you during the night watches.

7Because you are my helper

I will shout for joy in the shadow of your wings.

8My soul clings to you;

Your right hand holds on to me.

9But those who seek to ruin my life

Will go into the depths of the earth.

10They will be given over to the power of the sword;

They will become the jackals' portion.

11But the king will rejoice in God;

All who swear by him will boast,

For the mouths of liars will be shut.

Situation and Purpose

The psalmist is rather positive and does not reveal much about his specific situation. Nonetheless, he does reveal that there are those that are seeking to ruin his life in verses 9-10 and he refers to them as liars in verse 11, probably meaning that they are making false accusations against him. The superscription relates this psalm to David and indicates that the setting for this psalm was when David was in the wilderness of Judah. This can either refer to the time when David was in the wilderness fleeing from Saul (1 Samuel 21-23) or later when he was fleeing from Absalom (2 Samuel 15:13-30). The psalm would be most meaningful to worshipers who were encountering difficulties in life and specifically enemies who are seeking to do them harm. The purpose of the psalm was to encourage worshipers to seek God, praise God, meditate on and cling tightly to him, and rejoice in God.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified in the superscription as A Psalm of David. Nearly half of the psalms are identified with David in the superscriptions. These psalms are also quite diverse and the only connection appears to be their association with David. This psalm is located in what seems to be a collection of psalms identified with David in the superscription (Psalms 51-66). VanGemeren observes that evil is the common thread that unites these psalms (VanGemeren, Kindle Location 14298) and apart from Psalm 51 these psalms are concerned with evil committed against David. More broadly the superscription relates this psalm to either 1 Samuel 21-23 or 2 Samuel 15, which provide the historical background for the content of the psalm.

Form and Function

This psalm can be classified as a liturgy in which the psalmist serves as the worship leader and he leads the worshipers to do what he does based on what he says. The psalm is dominated by the psalmist's commitments. A commitment is an expression of the psalmist's determination to act in a particular way in response to who God is and what he has done, is doing or in anticipation of what he will do. These commitments serve to inspire other worshipers to make these same commitments to God along with the psalmist. These commitments are often accompanied by an explanation for the psalmist's commitment that provides reasons for the worshipers to join him in committing themselves to God. In this psalm David commits himself to eagerly seek God (1-2), joyfully praise God (3-5), reflect on God's help and cling to him (6-8), and exult in God's vindication (9-11).

Strategy and Structure

Though there is some overlapping, this psalm has a clear strategy and structure in which David shares commitments that he has made based on his experience of God and leads the worshipers to do the same. He commits himself to eagerly seek God because of his desperate need (1-2), joyfully praise God because of his steadfast love and satisfaction (3-5), meditate on God and cling to him (6-8), and rejoice in God for his vindication (9-11).

I. David Commits Himself to Eagerly Seek God (1-2)

A. David Commits Himself to Eagerly Seek God (1a)

B. David's Desperate Need for God (1b)

C. David's Experience of God in His Sanctuary (2)

II. David Commits Himself to Joyfully Praise God (3-5)

A. David Commits Himself to Praise God for His Steadfast Love (3)

B. David Commits Himself to Bless God throughout His Life (4)

C. David Commits Himself to Joyfully Praise God for His Satisfaction (5)

III. David Commits Himself to Joyfully Meditate and Cling to God (6-8)

A. David Commits Himself to Meditate on God(6)

B. David Commits Himself to Shout for Joy (7)

C. David Commits Himself to Cling to God (8)

IV. David Commits Himself to Rejoice in God (9-11)

A. David Affirms that Those Who Seek to Ruin Him Will Be Ruined (9-10)

1. They will go into the depths of the earth (9)

2. They will be given over to the power of the sword (10)

B. David Commits Himself to Rejoice in God (11)

Message or Messages

The worshipers should eagerly seek God because he is their God and they desperately need him and to experience his strength and glory. The worshipers should joyfully praise God throughout their lives because his steadfast love is better than life and he satisfies their souls. The worshipers should joyfully meditate on and cling to God because he is their helper and protector and he holds them in his right hand. The worshipers should rejoice in God because he will ruin those who seek to ruin them and will silence those who slander them.

Analysis of the Details

The Psalmist Commits Himself to

Eagerly Seek God

The psalmist commits himself to eagerly seek God in verses 1-2. He commits himself to eagerly seek God in the first part of verse 1, "God, you [are] my God; I will eagerly seek you." He identifies God as his God, probably to draw attention to their personal relationship. As Ross says, "When adverse situations threaten to overtake the people of God, they can rely on the simple fact that the living God is their God, and they are his people" (Ross, 388). The verb translated "eagerly seek" means "look early" in the simple stem. He uses it here in the intensive stem to stress the eagerness of his search. He explains that he eagerly seeks God because of his desperate need for God in the second part of verse 1, "My soul thirsts for you; my flesh faints for you in a land of that is dry and desolate." He uses physical thirst to emphasize his desperate need for God. Ross adds, "The body is not simply longing; rather, it is fainting in its spiritual isolation" (Ross, 389). Just as the body cannot survive without water, he cannot survive without God. Indeed, he seems to express that his need for God is even more acute since he desperately needs God for the survival of his soul as well as his flesh. He underscores his desperate need for God by relating his situation to a dry desolate land that has no water. Likening his situation to a dry desolate land is appropriate since according to the superscription, David was in the wilderness, probably either fleeing from Saul or Absalom. He explains that he eagerly seeks God because of his experience of God's strength and glory the sanctuary in verse 2, "Thus I looked for you in the sanctuary to see your strength and your glory." He recalls that he sought God in the past and experienced his strength and glory during his worship at the sanctuary. Through his experience of God's strength and glory he was able to face the challenges of life. Ross explains how this is possible, "To see Gods power and glory means to witness the powerful and glorious things that God did. And since this was in the sanctuary, it probably refers to the praise of the people for these things" (Ross, 390). As the psalmist commits himself to eagerly seek God he is leading the worshipers to do the same. Therefore, the worshipers should eagerly seek God because he is their God and they desperately need him and to experience his strength and glory.

The Psalmist Commits Himself to Joyfully

Praise God Throughout His Life

David commits himself to joyfully praise God throughout his life in verses 3-5. He commits himself to praise God for his steadfast love in verse 3, "Because your steadfast love [is] better than life my lips will praise you." The word translated "steadfast love" is a significant theological word that is difficult to translate and depicts God love for Israel and his commitment to his covenant with them. He commits himself to bless and worship God throughout his life in verse 4, "So I will bless you throughout my life, in your name I will lift up my hands." He stresses his lifelong commitment to bless or praise God ("throughout my life"). Lifting hands was an outward expression of worship that depicted reaching out to God in prayer and praise (See Psalms 28:2, 119:48, 134:2, Lamentations 2:19, 1 Timothy 2:8). By lifting hands "in your name" he is worshiping God "on the basis of what God reveals himself to be in his powerful and glorious acts" (Ross, 391). He commits himself to joyfully praise God because of the satisfaction he finds in God in verse 5, "My soul is satisfied as with rich food so my mouth will praise you with joyful lips." He literally says that he "is satisfied as with fat and fatness." In many cultures fat is regarded positively as an indication of God's blessing. VanGemeren says, "The phrase is idiomatic and a metaphor for the joy, greatness, and beneficence associated with the love of the Lord" (VanGemeren, Kindle Locations 15829-15830). The words translated "joyful lips" denote a shout or ringing cry of joy or praise. Kaiser concludes,

This communion with God has become for him such a basic and immediate necessity of life that it 'satiates' him as if it were the richest food, incessantly occupying his mind, even at night, with meditation on God, and continually leading him during that meditation to the blessed realization of that the helpful grace and protection of God, which he is now able to enjoy, mean to him (Kaiser, 455).

As the psalmist commits himself to joyfully praise God throughout his life he is leading the worshipers to do the same. Therefore, the worshipers should joyfully praise God throughout their lives because his steadfast love is better than life and he satisfies their souls.

The Psalmist Commits Himself to Joyfully

Meditate on and Cling to God

The psalmist commits himself to joyfully meditate on and cling to God in verses 6-8. He commits himself to meditate on God in verse 6, "When I reflect on you on my bed, I will meditate on you during the night watches." The verb translated "reflect" is literally, "remember." However, this translation gives the false impression that the psalmist only meditates on God when he remembers him. Instead, his intent is probably that he mediates during those times that he normally thinks about or reflects on God, specifically at night when he is in his bed. Ross elaborates on what meditation on God might entail, He thinks about what he remembers, utters the words under his breath, prays about them and exhorts himself to action" (Ross, 392). The psalmist commits himself to shout for joy because of God's help and protection in verse 7, "Because you are my helper I will shout for joy in the shadow of your wings." The reason for his shout of joy is that God is his helper and protector. He depicts God as a mother bird protecting her chicks under her wings. He commits himself to cling to God based on the support it provides him in verse 8, "My soul clings to you; your right hand holds on to me." He describes his desperate reliance on God as clinging tightly to him. He portrays God's help and protection as God holding onto him with his right hand. The right hand is the hand of power. Tate explains,

The speaker "clings fast" to God--an expression which carries the meaning of "follow hard after" (as in Jer 42:16), with the verb "cleave/cling" used in the sense of Ruth 1:14; 2:8, 21, 23 and Ps 119:31. In Deuteronomy, ("cling/cleave") is used for devotion to Yahweh and to his commandments (4:4; 10:20; 11:22; 13:5; 30:20). It reflects a commitment which will not fail (Tate, 128).

As the psalmist commits himself to joyfully meditate on and cling to God he is encouraging the worshipers to do the same. Therefore, the worshipers should joyfully meditate on and cling to God because he is their helper and protector and he holds them in his right hand.

David Commits Himself to Rejoice in God

for His Vindication

David commits himself to rejoice in God for his vindication in verses 9-11. He affirms that those who seek to ruin him will be ruined in verses 9-10. Their ruin is ironically appropriate since they sought to ruin the psalmist. First, he affirms that they will go into the depths of the earth in verse 9, "But those who seek to ruin my life will go into the depths of the earth." This is probably a way of referring to their death and descent to Sheol, the shadowy abode of the dead. Second, he affirms that they will be given over to the power of the sword in verse 10, "They will be given over to the hand of the sword; they will become the jackals' portion." The hand is often used as a way to describe control and many translations have "They will be given over to the power of the sword" or something similar. The passive voice ("They will be given over") is probably used to indicate God's activity and judgment. He commits himself to rejoice in God for his vindication in verse 11, "But the king will rejoice in God; all who swear by Him will boast, for the mouths of liars will be shut." Those who "swear by him" are those who trust in God. The assurance is that they will boast. Their trust in him will be justified. The liars are those that have brought false charges against him. They will be proved wrong and no longer be able to accuse him. God stops up the mouths of liars and opens the mouths of his people to praise him (Goldingay, 262). As the psalmist commits himself to rejoice in God for his vindication he is leading the worshipers to do the same. Therefore, the worshipers should rejoice in God for their vindication because God will ruin those who seek to ruin them and silence those who slander them.

Application of the Message

Christians regularly experience difficulties and are sometimes attacked by people who are trying to do them harm and making false accusations against them. Metaphorically they are in the wilderness and as Tate says, "All those who are 'in the wilderness,' as David was, find that this is a psalm for them" (Tate, 128-129). These similarities in the situations provide a strong basis for applying the message of this passage to the modern situation. There is also very little of a contextualized nature that would require that the message be limited or adjusted. Certainly Christians should not desire or pray for God to ruin those who are trying to ruin them, but the assurance of God's vindication is comforting nonetheless. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context. Christians should eagerly seek God because he is their God and they desperately need him and to experience his strength and glory. Christians should joyfully praise God throughout their lives because his steadfast love is better than life and he satisfies their souls. Christians should joyfully meditate on and cling to God because he is their helper and protector and he holds them in his right hand. Christians should rejoice in God because he will ruin those who seek to ruin them and will silence those who slander them.

Communication of the Message

**Title** : I WILL EAGERLY SEEK YOU

**Objective** : The objective of this message is to lead Christians who are experiencing difficulties to eagerly seek God, joyfully praise God, joyfully meditate and cling to God, and rejoice in God.

**Proposition** : When Christians experience difficulties they should eagerly seek God, joyfully praise God, joyfully meditate on and cling to God, and rejoice in God.
Introduction

Christians regularly experience difficulties and are sometimes attacked by people who are trying to do them harm and making false accusations against them. As a result they often become discouraged. Metaphorically they are in the wilderness. The superscription of Psalm 63 indicates that it was based on David's experience while he was in the wilderness pursued by people seeking his life. If you feel like you are in the wilderness, this psalm is for you. In this psalm David leads us to respond to difficulties in a positive way. _Read Psalm 63_.

I **. Christians should eagerly seek God.**

A. David commits himself to eagerly seek God in the first part of verse 1, "God, you [are] my God; I will eagerly seek you." He identifies God as his God, probably to draw attention to their personal relationship.

B. David explains that he eagerly seeks God because of his desperate need for God in the second part of verse 1, "My soul thirsts for you; my flesh faints for you in a land of that is dry and desolate." He uses physical thirst to emphasize his desperate need for God. Just as the body cannot survive without water, he cannot survive without God. He underscores his desperate need for God by relating his situation to a dry desolate land that has no water. Likening his situation to a dry desolate land is appropriate since according to the superscription, David was in the wilderness, probably either fleeing from Saul or Absalom.

C. David explains that he eagerly seeks God because of his experience of God's strength and glory the sanctuary in verse 2, "Thus I looked for you in the sanctuary to see your strength and your glory." He recalls that he sought God in the past and experienced his strength and glory during his worship at the sanctuary.

D. _Illustration of God's Strength and Glory_

E. Application--As David commits himself to eagerly seek God he is leading us to do the same. Therefore, we should eagerly seek God because he is our God and we desperately need him and the experience of his strength and glory.

II. Christians should joyfully praise God.

A. David commits himself to praise God for his steadfast love in verse 3, "Because your steadfast love [is] better than life my lips will praise you."

B. David commits himself to bless and worship God throughout his life in verse 4, "So I will bless you throughout my life, in your name I will lift up my hands." He stresses his lifelong commitment to bless or praise God ("throughout my life"). Lifting hands was an outward expression of worship that depicted reaching out to God in prayer and praise.

C. David commits himself to joyfully praise God because of the satisfaction he finds in God in verse 5, "My soul is satisfied as with rich food so my mouth will praise you with joyful lips." He literally says that he "is satisfied as with fat and fatness." In many cultures fat is regarded positively as an indication of God's blessing.

D. _Illustration of Something "To Die For"_

E. Application--As the psalmist commits himself to joyfully praise God throughout his life he is leading us to do the same. Therefore, we should joyfully praise God throughout our lives because his steadfast love is better than life and he satisfies our souls.

III. Christians should joyfully meditate on and cling to God.

A. David commits himself to meditate on God in verse 6, "When I reflect on you on my bed, I will meditate on you during the night watches." Meditation probably includes reflecting on who God is and what he has done, contemplating what this might mean, praying for God's grace and help, and committing oneself to act on what has been revealed.

B. David commits himself to shout for joy because of God's help and protection in verse 7, "Because you are my helper I will shout for joy in the shadow of your wings." The reason for his shout of joy is that God is his helper and protector. He depicts God as a mother bird protecting her chicks under her wings.

C. David commits himself to cling to God based on God's support of him in verse 8, "My soul clings to you; your right hand holds on to me." He describes his desperate reliance on God as clinging tightly to him. He portrays God's help and protection as God holding on to him with his right hand. The right hand is the hand of power.

D. _Illustration of Clinging Tightly to God and Being Held in God's Right Hand_

E. Application--As the psalmist commits himself to joyfully meditate on and cling to God he is also leading us to do the same. Therefore, we should joyfully meditate on and cling to God because he is our helper and protector and he holds us in his right hand.

IV. Christians should rejoice in God.

A. David affirms that those who seek to ruin him will be ruined in verses 9-10. Their ruin is ironically appropriate since they sought to ruin him. First, he affirms that they will go into the depths of the earth in verse 9, "But those who seek to ruin my life will go into the depths of the earth." Second, he affirms that they will be given over to the power of the sword in verse 10, "They will be given over to the hand of the sword; they will become the jackals' portion." The passive voice ("They will be given over") is probably used to indicate God's activity and judgment.

B. David commits himself to rejoice in God for his vindication in verse 11, "But the king will rejoice in God; all who swear by Him will boast, for the mouths of liars will be shut." Those who "swear by him" are those who trust in God. The assurance is that they will boast. Their trust in him will be justified. The liars are those that have brought false charges against him. They will be proved wrong and no longer be able to accuse him. Ironically God will stop up the mouths of liars and open the mouths of his people to praise him.

C. _Illustration of God's Vindication_

D. Application--As David rejoices in God he is leading us to do the same. Certainly Jesus teaches us to love our enemies, but God still assures us that we will be vindicated. Therefore, we should rejoice in God because God will ruin those who seek to ruin us and silence those who slander us.

Conclusion

We regularly experience difficulties and are sometimes attacked by people who are trying to do us harm and making false accusations against us. As a result we often become discouraged. Metaphorically we are in the wilderness. The superscription of Psalm 63 indicates that it was based on David's experience while he was in the wilderness pursued by people seeking his life. If you feel like you are in the wilderness, this psalm is for you. In this psalm David leads us to respond to difficulties in a positive way. We should eagerly seek God because he is our God and we desperately need him and to experience his strength and glory. We should joyfully praise God throughout our lives because his steadfast love is better than life and he satisfies our souls. We should joyfully meditate on and cling to God because he is our helper and protector and he holds us in his right hand. We should rejoice in God because he will ruin those who seek to ruin us and will silence those who slander us.

### CHAPTER ELEVEN

### DELIVER ME O GOD

### Psalm 69

Study of the Passage

Text and Translation

For the Director. According to "Lilies." Of David.

1Deliver me O God,

For the waters have come as far as my soul.

2I have sunk in the miry depths and there is no foothold.

I have come into the deep waters and the current has overwhelmed me.

3I have grown weary calling; my throat is raw.

My eyes have failed waiting for my God.

4Those who hate me for no reason have multiplied beyond the hairs of my head;

Those who would destroy me have become mighty, my deceptive enemies.

I am forced to restore what I have not stolen.

5God, **you** know my folly

And my guilty deeds are not hidden from you.

6May those who wait for you not be ashamed because of me, Lord, LORD of Armies;

May those who seek you not be humiliated because of me, God of Israel.

7Indeed I have borne reproach for you;

Ignominy has covered my face.

8I have become a stranger to my brothers

And an alien to the sons of my mother.

9For zeal for your house has consumed me

And the reproaches of those who reproach you have fallen on me.

10I wept when fasting

And it became reproaches for me;

11I put on sackcloth

And I became a joke for them.

12Those who sit at the gate speculate about me

And the songs of those who drink strong drink.

13But as for me, my prayer to you LORD [is] a time of favor;

God, in the abundance of your steadfast love answer me with your sure salvation.

14Snatch me from the mire and do not let me sink;

May I be snatched from those who hate me, from the deep waters.

15Do not let the current overwhelm me

Or the deep swallow me or the pit close its mouth over me.

16Answer me, LORD, because of the goodness of your steadfast love,

According to the abundance of your compassions turn to me.

17Do not hide your face from your servant;

Hasten, answer me for it is troubling for me.

18Come near to my soul [and] redeem it;

Ransom me on account of my foes.

19 **You** know my reproaches and my shame and my ignominy;

All my enemies [are] before you.

20Reproach has broken my heart and **I am sick**

And I wait for sympathy, but there was none

And for comforters, but I did not find [any].

21They put poison in my food

And gave me vinegar for my thirst.

22May their table before them become a snare

And [their] welfare a trap.

23May their eyes be dark from seeing

And their loins shake continually.

24Pour out your indignation upon them;

Let your burning anger overtake them.

25May their encampment be desolated;

May there be no one dwelling in their tents.

26For they persecute the one **you** struck

And they recount the pain of your pierced ones.

27Add guilt to guilt;

Do not let them enter into your righteousness.

28May they be blotted out of the book of the living

And not written with the righteous.

29I [am] in pain and distress;

May your salvation, God, set me on high.

30 **I will praise** God's name in song

**And magnify** [him] with thanksgiving.

31This will please the LORD more than an ox,

[More than] a bull having horns and divided hoofs.

32The poor will see [and] be glad;

The ones who seek God, may your hearts live!

33For the LORD listens to the needy

And does not despise his prisoners.

34Let heaven and earth praise,

The seas and all that moves in them,

35For God will save Zion and rebuild the cities of Judah

and they will live there and possess it;

36The seed of his servants will inherit it

And those who love his name will settle down in it.

Situation and Purpose

The psalm reflects a situation in which the psalmist is overwhelmed with difficulties (1-2) and discouraged because God has not answered his appeals for help (3). He has acted foolishly and is guilty of sin (5), God has punished him (26), and he is now repentant and seeking God. Nonetheless, his enemies who want to destroy him have multiplied and he has been falsely charged with stealing and forced to pay restitution (4-5). He has been alienated from his family and been reproached and ridiculed (7-12). His heart has been broken by these reproaches and he is sick with disappointment because no one has shown him sympathy or comforted him (20). The psalmist's prayer may reflect a situation when the cities of Judah have been destroyed, Jerusalem (Zion) is threatened, and life is unsettled (35-36). The psalm would be most meaningful to worshipers who have sinned and are now repentant and seeking God, but are still experiencing opposition and difficulty. The purpose of this psalm is to lead the worshipers to confess their foolishness and guilt, appeal to God for deliverance and vindication, and commit themselves to praise and magnify God.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. The Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. This psalm is identified in the superscription with David. Nearly half of the psalms are identified with David in the superscriptions.. Nonetheless, these psalms are still quite diverse and the only connection appears to be their association with David. In this book the psalms attributed to David predominate and most of them are responses to difficulty and attacks. Tate observes, "The description of a servant of Yahweh who undergoes such great distress because of faithful service easily recalls the striking passages in Isa 50:4–9 and 52:13; 53:12" (Tate, 197). This psalm is also alluded to in the Gospel accounts of Jesus' Passion (Verse 21 in Matthew 27:34, 48; Mark 15:23, 26; Luke 23:36; and John 19:29). The connection that is made between this psalm and Jesus will be discussed more fully under Applying the Message.

Form and Function

Most scholars classify this psalm as a psalm of lament. However, this psalm contains a variety of elements and should be regarded as a much more complex liturgy in which the psalmist serves as the worship leader and he leads the worshipers to do what he does based on what he says. In this psalm the liturgy combines a variety of elements. First, this psalm contains a significant amount of lament (2-4, 7-12, 19-21, 26, and 29). This lament provides a point of identification between David and the worshipers and gives the worshipers an opportunity to express their own complaints to God with David. In addition, these laments play a direct role in his petitions since the psalmist bases his prayers for deliverance on his desperate situation and God's compassion and justice. Second, this psalm contains an acknowledgement or confession of sin and guilt (5). Through this acknowledgement or confession David leads the worshipers to also acknowledge and confess their sin and guilt. Third, this psalm contains petitions for deliverance (5-6 [though somewhat indirect], 13-18, and 29) and vindication (22-28). Through these petitions David leads the worshipers to ask God for deliverance and vindication with him. Third, the psalm contains commitments to praise and magnify God (30-36). Through these commitments David leads the worshipers to commit themselves to praise and magnify God with him.

Strategy and Structure

This psalm is skillfully structured and its strategy must be carefully considered. Basically it moves from prayer for deliverance and vindication to praise. However, the prayer is very sophisticated as the psalmist prays for deliverance and vindication based on his desperate need for God to intervene (1-4), God's compassion for his people (13-18), and God's justice (19-28). He concludes his prayer with another appeal for salvation and protection based on his desperate need (29). Verses 5-12 interrupt this flow and their role is difficult to determine. I have concluded that in these verses the psalmist models the humility, compassion for others,, and zeal for God that should characterize prayer. The psalm concludes with praise as the psalmist not only praises God but calls for universal praise of God (30-36).

I. The Psalmist Prays for Deliverance Based on His Desperate Need (1-4)

A. The Psalmist Prays for Deliverance (1a)

B. The Psalmist Bases His Prayer on His Desperate Need (1b-4)

1. That waters of travail have overwhelmed him (1b-2)

2. He has grown weary and hoarse calling waiting (3)

3. Those who hate him and would destroy him have multiplied and become strong (4a)

4. He is forced to pay for what he hasn't stolen (4b)

II. The Psalmist Prays Humbly, Compassionately, and with Commitment and Zeal (5-12)

A. The Psalmist Humbly Acknowledges His Folly and Guilt

B. The Psalmist Prays Compassionately for Those Seek and Wait on God (6)

C. The Psalmist Explains that He Prays with Commitment and Zeal (7-12)

1. He explains that he has borne reproach because of God (7)

2. He describes how he has been alienated from his family (8)

3. He describes how he has been reproached because of his zeal for God's house (9)

4. He describes how he has been reproached for weeping while fasting (10)

5. He describes how he has been reproached for putting on sackcloth (11)

6. He describes how people talk and sing disparagingly about him (12)

III. The Psalmist Prays for Deliverance Based on God's Compassion (13-18)

A. The Psalmist Prays for God's Favor, Answer, and Salvation (13)

B. The Psalmist Prays for God to Snatch Him Up (14)

C. The Psalmist Prays that God Would not Let Him Be Overwhelmed (15)

D. The Psalmist Prays that God Would Answer and Turn to Him (16)

E. The Psalmist Prays that God Would Hurry and Answer Him (17)

F. The Psalmist Prays that God would Come Near, Redeem, and Ransom Him (18)

IV. The Psalmist Prays for Vindication Based on God's Justice (19-28)

A. The Psalmist Bases His Prayer on His Enemies' Bad Treatment of Him (19-21)

1. He asserts that God knows the reproaches that they have brought against him (19)

2. He relates that he is broken hearted and sick and without comforters (20)

3. He relates that they put poison in his food and gave him vinegar to drink (21)

B. The Psalmist Prays for Vindication

1. He prays that their table would be a snare and their peace a trap (22)

2. He prays that their eyes would go dark and their loins would continually shake (23)

3. He prays that God would pour out his indignation on them and his burning anger would overtake them (24)

4. He prays that the place where they live would be devastated and deserted (25)

C. The Psalmist Bases His Prayer on His Enemies' Persecution and Reveling at His Pain (26)

D. The Psalmist Prays for Vindication

1. He prays that God would add up their guilt and not let them enter into his righteousness (27)

2. He prays that they would be blotted out of the book of the living and not written with the righteous (28)

V. The Psalmist Prays for Salvation and Protection (29)

VI. The Psalmist Commits Himself to Praise God and Calls for Universal Praise (30-36)

A. The Psalmist Commits Himself to Praise and Magnify God (30-33)

1. He commits himself to praise and magnify God (30)

2. He asserts that praise is More pleasing to God than sacrifice (31)

3. He affirms that his praise will make the poor and those who seek God glad (31-32)

a. He affirms that his salvation and praise will make the poor and those who seek God glad (32)

b. He explains that his praise demonstrates that God listens to the needy and does not despise his captive people (33)

B. The Psalmist Calls for Universal Praise of God (34-36)

1. He calls for heaven and earth and seas and everything in them to praise God (34)

2. He affirms that God will save Zion, rebuild the cities of Judah, and enable them to live there (35)

3. He affirms that their children will inherit it and those who love God will be able to settle down (36).

Message or Messages

The worshipers should pray for God to deliver them because they are in a desperate situation from which they cannot escape and they desperately need God. The worshipers should pray, humbly acknowledging their folly and sin, compassionately seeking what was best for those who seek and wait on God, and with commitment and zeal for God's house. The worshipers should pray for God's favor, deliverance, presence, and redemption because of the abundance and goodness of his steadfast love, the certainty of his salvation, and the abundance of his compassions. The worshipers should pray for vindication because God knows that their enemies have insulted and attacked them and caused them great distress and they desperately need him to give them justice. The worshipers should pray for salvation and protection because they are in great distress and need God to intervene. The worshipers should praise and magnify God because their praise pleases him and makes those who are needy and seek God glad since it demonstrates that the LORD listens to and really cares about those who are suffering. The worshipers should praise God along with heaven, earth, the seas and all that moves in them because he is faithful to save, restore, and establish his people who love him.

Analysis of the Details

The Psalmist Prays for Deliverance

Based on His Desperate Need

The psalmist prays for deliverance based on his desperate need in verses 1-4. He prays for deliverance in the first line of verse 1, "Deliver me, God." He bases his prayer on his great need in the second line of verse 1 through verse 4. He describes how the waters have overwhelmed him in the second line of verse 1 and verse 2, "for the waters have come as far as my soul. I have sunk in the miry depths and there is no foothold. I have come into the deep waters and the current has overwhelmed me." He is metaphorically describing his difficulties as flood waters to emphasize his difficult position. By describing the waters coming as far as his soul, he is probably stressing that his difficulties are life-threatening. Many English versions including the CSB, ESV, NIV, NKJ, and NRS translate this as "up to my neck." By describing himself in the miry depths without a foothold he is probably stressing that he cannot extract himself from his difficulties. By describing the deep waters and current that have overwhelmed him he is probably underscoring his feelings of being totally overwhelmed by his difficulties. He describes how he has grown weary and hoarse waiting for God to answer in verse 3, "I have grown weary calling; my throat is raw. My eyes have failed waiting for my God." This description probably emphasizes his frustration and desperate need for God because he has worn himself out but God has still not answered. He describes how those who hate him and would destroy him have multiplied and become strong in the first two lines of verse 4, "Those who hate me for no reason have multiplied beyond the hairs of my head; those who would destroy me have become mighty, my deceptive enemies." Those who hate him are so numerous that they outnumber the hairs on his head. Those who are trying to destroy him are so powerful that they pose a real threat. He describes how he is forced to pay for what he hasn't stolen in the final line of verse 4, "I am forced to restore what I have not stolen." Evidently he has been unjustly charged with theft by his deceptive enemies. The use of the perfect state of the verbs throughout this section probably stresses not just that these things have occurred but they continue. The whole section stresses the difficulty of his situation, his inability to deliver himself, and his desperate need for God. As the psalmist prays for deliverance he is leading other struggling worshipers to pray as well. Therefore, the worshipers should pray for God to deliver them because they are in a desperate situation from which they cannot escape and they desperately need God.

The Psalmist Prays Humbly, Compassionately,

And Zealously

The psalmist prays humbly, compassionately, and zealously in verses 5-12. He prays humbly, acknowledging his folly and guilt; compassionately for those who seek and wait on God; and with commitment and zeal for God and his house.

**The psalmist prays humbly, acknowledging his folly and guilt**. The psalmist prays humbly, acknowledging his folly and guilt in verse 5, "God, **you** know my folly and my guilty deeds are not hidden from you." He emphasizes God's knowledge of his folly and guilt by doubling the subject pronoun (Literally "you, you know" and indicated in translation with bold print). He humbly acknowledges his folly and guilt and that he deserves judgment, but casts himself upon the mercy of a gracious God. As he prays humbly, acknowledging his folly and guilt, he is leading the worshipers to do the same.

**The psalmist prays compassionately for those who seek and wait for God**. The psalmist prays compassionately for those who seek and wait on God in verse 6, "May those who wait for you not be ashamed because of me, Lord, LORD of Armies. May those who seek you not be humiliated because of me, God of Israel." Those who wait for and seek God are those who trust God and desire a close relationship with him. Though he is beset by vicious adversaries, he is also concerned about other believers who might be discouraged if he is not delivered, reasoning that if God does not deliver him he certainly won't deliver them. As Kaiser says, "His only concern is that his trust in a God who is gracious to the contrite sinner (v. 10), and to whom not only he himself but the whole community of the godly look, will not be disappointed" (Kaiser, 494). He addresses God as the "Lord, LORD of Armies" and the "God of Israel." He is the one who has absolute authority and power as the commander in chief of the heavenly forces and who has a special covenant relationship with the people of Israel. As the psalmist prays compassionately for those who seek and wait for God he leads the worshipers to do the same.

**The psalmist explains that he prays with commitment and zeal for God's house**. The psalmist prays with commitment and zeal for God's house in verses 7-12. He asserts that he has borne reproach because of God in verse 7, "Indeed I have borne reproach for you; ignominy has covered my face." It seems that he is being reproached because of his zeal when praying for God's house (See below). Perhaps he saw some problem among God's people and offended others by his zealous prayers to rectify the issue. He describes how he has been alienated from his family in verse 8, "I have become a stranger to my brothers and an alien to the sons of my mother." He explains that he is being reproached because of his zeal for God's house in verse 9, "For zeal for your house has consumed me and the reproaches of those who reproach you have fallen on me." He describes how he has been reproached for weeping while fasting in verse 10, "I wept when fasting and it became reproaches for me." Fasting was an act of contrition that frequently accompanied fervent prayer, but for some crying while fasting and praying was too fanatical and they chided him. He describes how he has been reproached for putting on sackcloth in verse 11, "I put on sackcloth and I became a joke for them." Sackcloth was another sign of morning that frequently accompanied fervent prayer, but like weeping for some it was too fanatical and they disrespected him. He describes how people talk and sing disparagingly about him in verse 12, "Those who sit at the gate speculate about me, and the songs of those who drink strong drink." As the psalmist prays with commitment and zeal he is leading the worshipers to do the same. Therefore, the worshipers should pray, humbly acknowledging their folly and sin, compassionately seeking what was best for those who seek and wait on God, and with commitment and zeal for God and his house.

The Psalmist Prays for Deliverance Based

On God's Compassion

The psalmist prays for deliverance based on God's compassion for his people in verses 13-18. In this prayer for deliverance he focuses on specific petitions and bases his prayer on God's character. He prays for God's favor, answer, and salvation in verse 13, "But as for me, my prayer to you LORD [is] a time of favor; God, in the abundance of your steadfast love answer me with your sure salvation." The nature of God's favor is revealed in subsequent verses as his deliverance, steadfast love, great compassions, and the blessings of his salvation. The psalmist bases his petition on the abundance of God's steadfast love. This is an important theological word that stresses God's care for and faithfulness to his covenant people and promises. He can pray with confidence because God's steadfast love is abundant. He also bases his prayer on the certainty of God's salvation (Translated "sure salvation"). He prays for God to snatch him up from his enemies in verse 14, "Snatch me from the mire and do not let me sink; may I be snatched from those who hate me, from the deep waters." In his first petition he described his difficult situation as being stuck in miry depths at the bottom of the sea. Now he prays that God would snatch him up from the miry depths, probably meaning those who hate him and are trying to harm him. He prays that God would not let him be overwhelmed in verse 15, "Do not let the current overwhelm me or the deep swallow me or the pit close its mouth over me." In his first petition he described his difficult situation as a flood that was overwhelming him. Now he prays that God would not let him be overwhelmed, again probably by those who are trying to do him harm. The reference to the pit might be another indication that his life was threatened because it is frequently used to refer to death or the grave. He prays that God would answer and turn to him in verse 16, "Answer me, LORD, because of the goodness of your steadfast love; according to the abundance of your compassions turn to me." He bases his plea on God's goodness, steadfast love, and the abundance of his compassions. The word translated "steadfast love" again refers to his care and faithfulness to his covenant people and promises. The word translated "compassions" is plural and along with "abundance" stresses the extent of God's care and concern for him. He prays that God would hurry and answer him in verse 17, "Do not hide your face from your servant; hasten, answer me for it is troubling for me." By asking God not to hide his face he is probably pleading with God not to ignore him. His petition seems to be getting even more urgent as he pleads with God to hasten and answer his prayer. He bases his hope that God will answer his prayer on God's care for his servant and his distress. He prays that God would come near, redeem, and ransom him in verse 18, "Come near to my soul [and] redeem it; ransom me on account of my foes." He prays for God's presence because he knows that God cares for him and will protect him from his enemies. Redemption and ransom are similar concepts. Both involve paying a price in order to get something or someone back. Here the psalmist is asking God to rescue him from his adversaries. Throughout this section the psalmist has primarily based his prayer on God's compassion for his people. As the psalmist prays based on God's compassion he is also leading the struggling worshipers to do the same. Therefore, the worshipers should pray God's favor, deliverance, presence, and redemption because of the abundance and goodness of his steadfast love, the certainty of his salvation, and the extent of his compassions.

The Psalmist Prays for Vindication

Based on God's Justice

The psalmist prays for vindication based on God's justice in verses 19-28. He intertwines establishing the bases for his prayer and praying for vindication. The basis for his prayer is his enemies' bad treatment of him and God's justice.

**The psalmist bases his prayer for vindication on his enemies' bad treatment of him**. The psalmist bases his prayer for vindication on his enemies' bad treatment of him and God justice in verses 19-21. He asserts that God knows the reproaches that they have brought against him in verse 19, " **You** know my reproach and my shame and my ignominy; all my enemies [are] before you." He emphasizes God's knowledge of the reproaches of his enemies by doubling the subject pronoun (Literally "You, you know" and indicated in translation with bold print). God's knowledge of his shame probably gives him some comfort because he knows that God is just. He emphasizes the extent of his reproach by using three words with similar meanings. By saying that his enemies are before God he probably means that God is able to see them and observe what they are doing. This should again give him comfort because he knows that God is just. He relates that he is broken hearted and sick and without comforters in verse 20, "Reproach has broken my heart and **I am sick** and I waited for sympathy, but there was none and for comforters, but I did not find [any]." He strongly asserts "I am sick" using a verb form that emphasizes his distress. He again multiplies similar expressions to emphasize the impact that the attacks of his enemies have had on his emotions. He relates that they put poison in his food and gave him vinegar to drink in verse 21, "They put poison in my food and gave me vinegar for my thirst". The description of their ill treatment of him emphasizes the extremity of his situation and his desperate need for God to intervene and give him justice.

**The psalmist prays for vindication**. The psalmist prays for vindication in verses 22-25. He prays that their table would be a snare and their peace a trap in verse 22, "May their table before them become a snare and [their] welfare a trap." When he prays that their table would become a snare he is probably praying that he their meals would be distasteful and dangerous for them as they have made his meals. When he prays that their welfare would become a trap he is probably praying that their well-being would be threatened as they have threatened his. He prays that their eyes would go dark and their loins would continually shake in verse 23, "May their eyes be dark from seeing and their loins shake continually." When he prays that their eyes would become dark he is probably praying that their sight would fail as his was threatening to do. The loins are frequently understood as the center of strength. By praying that their loins would continually shake he is probably praying that they would shake in fear or weakness like the fear and weakness he has suffered because of them. He prays that God would pour out his indignation on them and his burning anger would overtake them in verse 24, "Pour out your indignation upon them; let your burning anger overtake them." They have reproached him because they perceived that God was punishing him and now he prays that God would reproach and punish them. He prays that the place where they live would be devastated and deserted in verse 25, "May their encampment be desolated; may there be no one dwelling in their tents." This is just because he has been alienated from his family and friends because of them. Throughout his pray he appeals for God's justice and vindication.

**The psalmist bases his prayer on their persecution and reveling in his pain**. The psalmist bases his prayer on their persecution and reveling in his pain in verse 26, "For they persecute the one **you** struck and they recount the pain of your pierced ones." He stresses that they persecuted the one God struck and I have indicated this in translation with bold print (This is a rather odd grammatic construction which could literally be translated "For you, the one you struck they persecuted" and indicated in translation with bold print). By saying "they recount the pain of your pierced ones" he is probably saying that they retell and revel in the story of their suffering. Not only do they persecute him, but they enjoy retelling the story over and over. His description of their ill treatment of him emphasizes the extremity of his situation and his desperate need for God to intervene and give him justice.

**The psalmist prays for vindication**. The psalmist prays for vindication in verses 27-28. He prays that God would add up their guilt and not let them enter into his righteousness in verse 27, "Add guilt to guilt; do not let them enter into your righteousness." By praying "Add guilt to guilt" (Probably an idiomatic expression) he probably means that God should take account of all their sin. By "do not let them enter into your righteousness" he probably means don't accept them into his righteous presence. Some translations read in a similar way to the NIV, "do not let them share in your salvation" and this is probably accurate even though it isn't literal. He prays that they would be blotted out of the book of the living and not written with the righteous in verse 28, "May they be blotted out of the book of the living and not written with the righteous." The book of the living is probably a record of all who are alive. By praying that they be blotted out he probably is praying for their death. By praying that they not be written with the righteous he probably means that they should not be accepted and allowed to live like the righteous. However, as Tate concedes, "but an eschatological dimension in the sense of eternal life should not be excluded entirely" (Tate, 200). VanGemeren concurs and elaborates, "In the end they should have no part in the community of God's people on earth or in the hereafter. To this end he prays that their names be removed from 'the book of life,' which is God's record of the 'righteous'" (VanGemeren, Kindle Locations 17061-17063). As the psalmist prays for justice and vindication he is leading the worshipers to do the same. Therefore, the worshipers should pray for vindication because God knows and can see that their enemies have insulted and attacked them and caused them great distress and they desperately need him to give them justice.

The Psalmist Prays for Salvation and Protection

The psalmist prays for salvation and protection in verse 29, "I [am] in pain and distress; may your salvation, God, set me on high." He again bases his appeal on his distress and desperate need. He is in great pain and distress. He assumes that God will save him and prays that God will set him high. What he means by "set me high" is probably that God would set him up high out of the reach of his enemies. The NIV, CSB, and NRS even translate it "protect me." The NAS is more literal, "set me securely on high." As the psalmist prays for salvation and protection he is leading the worshipers to do the same. Therefore, the worshipers should pray for salvation and protection because they are in great distress and need God to intervene.

The Psalmist Commits Himself to Praise God

And Calls for Universal Praise

The psalmist commits himself to praise and magnify God and calls for universal praise of God in verses 30-36.

**The psalmist commits himself to praise and magnify God**. The psalmist commits himself to praise and magnify God in verses 30-33. He commits himself to praise and magnify God in verse 30, " **I will praise** God's name in song **and magnify** [him] with thanksgiving." He uses cohortative verbs to stress his commitment and determination to praise and magnify God (Indicated in translation with bold print). He explains that praise is more pleasing to God than sacrifice in verse 31, "This will please the LORD more than an ox, [more than] a bull having horns and divided hoofs." The consistent testimony of the Old Testament is that God is pleased with sacrifices, especially those of full maturity and cleanness ("having horns and divided hoofs") as long as they are offered sincerely. However, he is even more pleased with the authentic praise and thanksgiving of his people. As Longman says, "God does desire Israel's heartfelt sacrifices, but what he loves most of all is his people's praise" (Longman III, 266). The psalmist asserts that his praise will make the poor and those who seek God glad in verses 32-33. He affirms that his praise will make the poor and those who seek God glad in verse 32, "The poor will see [and] be glad; the ones who seek God, may your hearts live!" He stresses that the poor will see and be glad by the use of the perfect state of the verb, "will see." As Tate says, "The expression "let your heart live" is equivalent to "Take heart," or "do not lose heart"; cf. Ps 22:27" (Tate, 191). Goldingay explains, "When they see what God does, they will be glad and their spirits will come back to life from their broken state" (Goldingay, 353-354). The psalmist explains that his praise makes the poor and those who seek God glad because it demonstrates that God listens to the needy and does not despise his captive people in verse 33, "For the LORD listens to the needy and does not despise his prisoners. He uses a negative understatement, "the LORD . . . does not despise his prisoners" to emphasize conversely that God really cares for his prisoners. There is considerable scholarly debate about who these prisoners are or if the text should be amended, but as Tate concludes, "In any case, in the present context they are equivalent to the "humble folk" and the "needy" in vv 33a and 34a, defined in 33b as "those who seek God" (Tate, 200). As the psalmist commits himself to praise and magnify God he is leading the worshipers to do the same. Therefore, the worshipers should praise and magnify God because their praise pleases him and makes those who are needy and seek God glad since it demonstrates that the LORD listens to and really cares about those who are suffering.

**The psalmist calls for universal praise of God**. The psalmist calls for universal praise of God in verses 34-36. He calls for heaven and the earth and seas and everything in them to praise God in verse 34, "Let heaven and earth praise, the seas and all that moves in them." Of course this call includes all humans and specifically the people of Israel. The affirmations that follow reveal that he is specifically calling God's people to praise him. However, as Tate affirms "the psalm expresses the confidence that God's cosmic and historical work includes attention to the needs of faithful servants like the suppliant in Ps 69" (Tate, 202). The psalmist affirms that God will save Zion, rebuild the cities of Judah, and enable them to live there in verse 35, "for God will save Zion and rebuild the cities of Judah, and they will live there and possess it." These affirmations are problematic if David is the author of the psalm since they seem to reflect a time when Jerusalem has fallen, the cities of Judah are destroyed, and the people have been dispossessed such as the exile. Some conclude that David is not the author and others that these verses were added later for an audience after the exile. He affirms that their children will inherit it and those who love God will be able to settle down in verse 36, "the seed of his servants will inherit it and those who love his name will settle down in it." Whatever the case may be, these lines of praise clearly reflect faith in the God who saves, restores, and establishes his people who love him. As the psalmist calls for universal praise of God he is leading the worshipers to praise God. Therefore, the worshipers should praise God along with heaven, earth, the seas and all that moves in them because he is faithful to save, restore, and establish his people who love him.

Application of the Message

Christians are sometimes overwhelmed with difficulties and become discouraged because God has not answered their appeals for help. They may be attacked by people who want to do them harm. They may be alienated from their families and friends and reproached and ridiculed because of their faith in God. They may even feel heartbroken and sick with disappointment because they don't feel like there is anyone to show them sympathy or give them comfort. These many similarities between the original and modern context provide a strong basis for applying the message of this passage to the modern situation. There are a few contextual issues that need to be addressed when applying the message of this passage to the modern situation. Foremost among these are the imprecatory prayers. As Christians we have learned from Jesus, "But I say to you, love your enemies and pray for those who persecute you" (Matthew 5:44). Indeed, Jesus practiced his own teaching on the cross when he said, "Father, forgive them, for they do not know what they are doing" (Luke 23:34). In addition, the praise affirmations that are made in verses 35-36 are very specific and difficult to apply to the modern context. However, I have already generalized these in my statements of the message in the original context. Of course verses from this psalm are cited (Verse 10 in John 2:17) and alluded to (Verse 22 in Matthew 27:34; see also Mark 15:36 and Luke 23:36). In the New Testament a natural correlation is made between Jesus and passages that describe God's suffering servant like Psalm 69. However, Psalm 69 should not be perceived as prophetic. Instead, Jesus is portrayed in the New Testament and the ultimate guarantee of God's deliverance and vindication of those who suffer for him. Even with these contextual issues I have still only had to modify the statements of the applied message slightly. Christians should pray for God to deliver them because they are in a desperate situation from which they cannot escape and they desperately need God. Christians should pray, humbly acknowledging their folly and sin, compassionately seeking what was best for those who seek and wait on God, and with commitment and zeal for God's church. Christians should pray God's favor, deliverance, presence, and redemption because of the abundance and goodness of his steadfast love, the certainty of his salvation, and the abundance of his compassions. Christians should pray for vindication because God knows that their enemies have insulted and attacked them and caused them great distress and they desperately need him to give them justice. Christians should pray for salvation and protection because they are in great distress and need God to intervene. Christians should praise and magnify God because their praise pleases him and makes those who are needy and seek God glad since it demonstrates that the LORD listens to and really cares about those who are suffering. Christians should praise God along with heaven, earth, the seas and all that moves in them because he is faithful to save, restore, and establish his people who love him.

Communication of the Message

**Title** : DELIVER ME O GOD

**Objective** : The objective of this message is to lead Christians to pray humbly, compassionately, and zealously for deliverance and vindication and praise God.

**Proposition** : Christians should pray humbly, compassionately, and zealously; pray for deliverance and vindication because of their desperate need and God's compassion and justice; and praise God because it is pleasing to him, encourages others who trust God, and God listens and saves, restores and establishes those who love him.
Introduction

Christians are sometimes overwhelmed with difficulties and become discouraged because God has not answered their appeals for help. They may be attacked by people who want to do them harm. They may be alienated from their families and friends and reproached and ridiculed because of their faith in God. _Illustration of an Overwhelmed Christian_. David also felt overwhelmed at times for similar reasons and he shows us how we should respond in Psalm 69.

I. Christians should pray humbly, compassionately, and zealously.

A. David prays humbly, acknowledging his folly and guilt in verse 5, "God, you know my folly and my guilty deeds are not hidden from you."

B. David prays compassionately for those who seek and wait for God verse 6, "May those who wait for you not be ashamed because of me, Lord, LORD of Armies. May those who seek you not be humiliated because of me, God of Israel."

C. David explains that he prays with zeal for God's house in verses 7-12. He asserts that he has borne reproach because of God and his zeal when praying for God's house. He was so zealous in prayer that it alienated him from his family and resulted in him being a reproach and a joke.

D. _Illustration of Humble, Compassionate, and Zealous Prayer_.

D. Application--As David prays humbly, compassionately, and zealously he is leading us to do the same. We should pray, humbly acknowledging our folly and guilt, compassionately for those who trust God, and zealously for God's church.

II. Christians should pray for deliverance and vindication because of their desperate need and God's compassion and justice.

A. David prays for deliverance based on his desperate need in verses 1-4, . He prays for deliverance in the first line of verse 1, "Deliver me, O God." He then describes how the waters of trouble have overwhelmed him and threatened his life. He describes how he feels like he has sunk to the miry depths of despair and can't get himself out. He describes his frustration and despair at having called out to God without God intervening on his behalf. He describes how those who hate him and would destroy him have multiplied and become strong. He emphasizes the difficulty of his situation, his inability to deliver himself, and his desperate need for God. David prays for salvation and protection in verse 29, "I [am] in pain and distress; may your salvation, God, set me on high." He again bases his appeal on his distress and desperate need. He is in great pain and distress. He assumes that God will save him and prays that God will set him high.

B. David prays for deliverance based on God's compassion for his people in verses 13-18. He prays for God's favor, answer, and salvation based on the abundance of God's steadfast love and sure salvation in verse 13, "But as for me, my prayer to you LORD [is] a time of favor; God, in the abundance of your steadfast love answer me with your sure salvation." David prays that God would answer and turn to him based on the goodness of his steadfast love and the abundance of his compassion in verse 16, "Answer me, LORD, because of the goodness of your steadfast love; according to the abundance of your compassions turn to me." _Illustration of God's Compassion_.

C. David prays for vindication based on God's justice in verses 19-28. He asserts that God knows the reproaches that they have brought against him in verse 19, "You know my reproach and my shame and my ignominy; all my enemies [are] before you." God's knowledge of his shame probably gives him some comfort because he knows that God is just. He then describes their ill treatment of him and prays that God would judge them in a way that corresponds to their treatment of him. He prays for justice. Some of his prayers aren't very nice and we have learned from Jesus, "But I say to you, love your enemies and pray for those who persecute you" (Matthew 5:44). Nonetheless, God is just and he will ultimately judge those who cause us pain. _Illustration of God's Justice_.

D. Application--As David prays for deliverance vindication he is also leading us to do the same. We should pray for deliverance and vindication because of our desperate need and God's compassion and justice.

III. Christians should praise God because it pleases God, encourages others who trust God, and God listens, saves, restores, and establishes those who love him.

A. David commits himself to praise and magnify God in verses 30-33. He commits himself to praise and magnify God in verse 30, "I will praise God's name in song and magnify [him] with thanksgiving." He explains that praise is more pleasing to God than sacrifice in verse 31, "This will please the LORD more than an ox, [more than] a bull having horns and divided hoofs." He affirms that his praise will make the poor and those who seek God glad in verse 32, "The poor will see [and] be glad; the ones who seek God, may your hearts live!" He explains that his praise makes the poor and those who seek God glad because it demonstrates that God listens to the needy and does not despise his captive people in verse 33, "For the LORD listens to the needy and does not despise his prisoners." _Illustration of God's Faithfulness to Listen to Prayer_.

B. David calls for universal praise of God in verses 34-36. He calls for heaven and earth and seas and everything in them to praise God in verse 34, "Let heaven and earth praise, the seas and all that moves in them." He affirms that God will save Zion, rebuild the cities of Judah, and enable them to live there and that their children will inherit it and those who love God will be able to settle down in verses 35-36. These verses clearly reflect faith in the God who saves, restores, and establishes his people who love him. _Illustration of God's Faithfulness to Save, Restore, and Establish Those Who Love Him_.

C. Application--As David commits himself to praise God and calls for universal praise of God he is leading us to praise God. We should praise God because it is pleasing to him, encourages those who trust in him, and he is faithful to save, restore, and establish those who love him.

Conclusion

We are sometimes overwhelmed with difficulties and become discouraged because God has not answered our appeals for help. We may be attacked by people who want to do us harm. We may be alienated from oud families and friends and reproached and ridiculed because of oud faith in God. David also felt overwhelmed at times for similar reasons and he shows us how we should respond in Psalm 69. We should pray, humbly acknowledging our folly and guilt, compassionately for those who trust God, and zealously for God's church. We should pray for deliverance and vindication because of our desperate need and God's compassion and justice. We should praise God because it is pleasing to him, encourages those who trust in him, and he is faithful to save, restore, and establish those who love him.

### CHAPTER TWELVE

### IN YOU LORD I HAVE TAKEN REFUGE

### Psalm 71

Study of the Passage

Text and Translation

1In you LORD I have taken refuge;

Let me never ever be ashamed.

2In your righteousness snatch me up and deliver me;

Turn your ear to me and save me.

3Be for me a rock of habitation to which I can always go;

You have given the command to save me for you are my rock and my fortress.

4My God, deliver me from the hand of the wicked,

From the grasp of the wrongdoer and the embittered.

5For you [have been] my hope,

My Sovereign LORD,

My confidence since my youth.

6Upon you I have leaned from birth;

You took me from my mother's womb.

In you [is] my praise always.

7I have become like a portent to many,

But you are my strong refuge.

8My mouth is filled with your praise,

[Declaring] your beauty all day long.

9Do not cast me away at the time of old age;

When my strength is spent do not leave me.

10For my enemies speak against me

And those who watch my life conspire together,

11Saying, "God has left him;

Pursue him and seize him for there is no one delivering."

12God, be not far from me, O God;

My God, come quickly to help me.

13May the adversaries of my life be ashamed; may they be spent;

May those seeking my harm be wrapped with scorn and disgrace.

14But **I** will always wait

And add to all your praise.

15My mouth will count your righteousness, your salvation all day long,

Because I don't know [their] numbers.

16I will come in the mighty acts of my Sovereign LORD,

I will recount your righteousness, yours alone.

17God, you have taught me from my youth

And until now I am declaring your marvelous deeds.

18Even until old age and gray hair, God do not leave me

Until I declare your strength to the next generation,

Your might to all who are coming.

19Your righteousness, God, [reaches] unto the height,

O God, great things which you have made.

Who [is] like you?

20Though you have made me [or us] see troubles, many and evil,

You will again revive me [or us].

From the depths of the earth you will again bring me up.

21You will increase my greatness and comfort me again.

22Indeed **I** will confess you with a musical instrument, your faithfulness, my God,

I will make music to you with a lyre, Holy One of Israel.

23My lips will shout when I make music to you

And my soul which you have ransomed.

24Indeed my tongue will tell about your righteousness all day long,

For those who sought my harm will be ashamed, will be humiliated.

Situation and Purpose

The psalm reflects a situation in which the psalmist has lived long and is now entering into old age. It also reflects that he has seen many evil troubles (20). Indeed, he is regarded by others as a portent of evil (7). He is being attacked by the wicked and wrongdoers (7) and his enemies speak evil of him and conspire to do him harm (9, 13). He quotes the words of his adversaries in verse 11, "God has left him; pursue him and seize him, for there is no one delivering." Indeed, the psalmist reveals his fear that God will cast him away and leave him (9, 18). Nonetheless, the psalmist is predominantly positive in his outlook. The purpose of the psalm is to lead worshipers to pray for God to intercede on their behalf and deliver and restore them. The psalm also seeks to lead worshipers to affirm their faith in God and commit themselves to trust God and declare his praises.

Literary Context and Role

The Book of Psalms has little discernible strategy. For the most part the psalms appear to be arranged in random order. Nonetheless, the Book of Psalms is divided into 5 books. This psalm is found in the second Book of Psalms (42-72). However, this book also contains little discernible strategy. Therefore, placing this psalm in its literary context and determining its role within that context is not very productive. There are similarities between this psalm and other psalms, notably Psalms 22 and 31 as well as 35, 36, 38, and 40 (See Tate, 211 for a chart that identifies the specific parallel verses). It is often presupposed that the author of Psalm 71 is drawing from these other psalms, but the parallels are by no means exact and he may simply be drawing on the language of these psalms to express his own religious experience. As Weiser says,

The fact that the psalm is slightly akin to various other psalms of lament is hardly due to a shortcoming in the psalmist's own abilities which had to be made up for by borrowing from other literary sources; rather it is the result of the common tie that binds compositions of this kind to the liturgical language of the cultus, with which, as is shown by the psalm itself, the poet must have been familiar ((Kaiser, 497-498).

Psalm 70 also seems to be closely related to this psalm by similar content and language, especially in the Masoretic text where Psalm 71 has no title and follows directly after Psalm 70 (Goldingay, 365; Tate, 211).

Form and Function

The psalm has been traditionally classified as a lament. Indeed, the psalm does contain lament; however, its outlook is predominantly positive and it contains a variety of other worship forms. Therefore, the psalm should be considered as a complex liturgy that also includes petitions, affirmations of faith, and commitments to trust God and declare his praises. The psalmist serves as a worship leader and the worshipers are intended to do what the psalmist does because of what he says. Through the psalmist's laments, the worshipers are encouraged to identify with the psalmist and his struggles. Through the psalmist's petitions, the worshipers are led to express their petitions to God. Through the psalmist's affirmations of faith, the worshipers are led to affirm their faith in God. Through the psalmist's commitments to trust God and declare his praises, the worshipers are led to commit themselves to trust God and declare his praises.

Strategy and Structure

This psalm seems at first to have little discernable strategy. Instead, the psalmist intertwines petitions, affirmations of faith, declarations of praise, and commitments to trust God and declare his praise. Indeed, there is very little consensus regarding the strategy and structure of this psalm among the commentators. Nonetheless, if one looks closely there does seem to be some logical progression within the psalm with three cycles of petition and commitment to trust and declare God's praise. In the outline below I have divided the psalm into three sections of eight verses each. As Goldingay explains, "I have taken the threefold prospect of praise as a clue to its structure and thus divided it into three sections, vv. 1–8, 9–16, and 17–24" (Goldingay, 365). In the first section the psalmist prays and affirms his faith and praises God (1-8). In the second section the psalmist prays and commits himself to always trust and declare God's praises (9-16). In the third section the psalmist prays for the opportunity to declare God's praise and commits himself to trust God and declare his praises (17-24).

I. The Psalmist Prays and Affirms His Faith and Praises God (1-8)

A. The Psalmist Prays for Vindication and Deliverance (1-4)

1. He prays that God would never let him be ashamed (1)

2. He prays that God would deliver him (2)

3. He prays that God would be his rock and affirms that God has commanded his salvation (3)

4. He prays that God would deliver him from the hand of the wicked (4)

B. The Psalmist Affirms His Faith and Commitment to Praise God (5-8)

1. He affirms that his Sovereign LORD is his hope and confidence (5)

2. He affirms that he has always relied on and praised the LORD (6)

3. He affirms that the LORD is his refuge even though he is regarded by many as a portent of evil (7)

4. He affirms that he praises the LORD's beauty all day long (8)

II. The Psalmist Prays and Commits Himself to Trust and Praise God (9-16)

A. The Psalmist Prays for God's Continued Presence and Help

1. He prays that God will not cast away or leave him when he is old (9)

2. He explains that his enemies are speaking and conspiring against him (10-11)

3. He prays that God will not be far from him and will come quickly to help him (12)

4. He prays that his adversaries be made ashamed and spent (13)

B. The Psalmist Commits Himself to Trust and Praise God (14-16)

1. He affirms his commitment to always wait for and praise God (14)

2. He affirms his commitment to count God's righteousness and salvation all day long (15)

3. He affirms his commitment to bring to remembrance God's mighty acts and righteousness (16)

III. The Psalmist Prays, Affirms His Faith, and Commits Himself to Praise God (17-24)

A. The Psalmist Prays for the Opportunity to Declare God's Praise (17-18)

1. He affirms God's faithfulness to teach him and his faithful to declare God's praise (17)

2. He prays that God would allow him to declare his strength to the next generation (18)

B. The Psalmist Affirms His Faith in God's Righteousness, Power, and Faithfulness (19-21)

1. He affirms his faith in God's unequaled righteousness and power (19)

2. He affirms his faith in God's faithfulness to revive and restore him (20)

3. He affirms his faith in God's faithfulness to honor and comfort him (21)

C. The Psalmist Commits Himself to Exuberantly, Sincerely, and Continually Praise God (22-24)

1. He commits himself to praise God for his faithfulness (22)

2. He commits himself to praise God exuberantly and sincerely (23)

3. He commits himself to continually tell about God's righteousness (24)

Message or Messages

The worshipers should pray that God would vindicate and deliver them because he is righteous, their secure dwelling place and fortress to which they can always go, and he can be relied on to save them. The worshipers should always trust and praise God because he is their Sovereign LORD and the basis for their hope and confidence, their strong refuge in evil times, and he has done beautiful things for them. The worshipers should continue to urgently pray for God's presence and help because he is their God and they desperately need him. The worshipers should continue to trust and praise God because his acts of righteousness and salvation cannot be counted and the deeds of their Sovereign LORD are mighty. The worshipers should pray for God's continued presence and the opportunity to declare what he has done because his deeds are marvelous and he is strong and mighty. The worshipers should continue to trust God because there is no one or nothing like him, his righteousness and power and faithfulness to revive and restore, and honor and comfort. The worshipers should praise God exuberantly, sincerely, and continually because he is their God and the Holy One of Israel, he has redeemed them, and he will certainly vindicate them.

Analysis of the Details

The Psalmist Prays and Affirms His Faith

And Commitment to Praise God

The psalmist prays that God would vindicate and deliver him and affirms his faith and commitment to praise God in verses 1-8.

**The psalmist prays that God would vindicate and deliver him**. The psalmist prays that God would vindicate and deliver him in verses 1-4. He takes refuge in God and prays that God would never let him be ashamed in verse 1, "In you LORD I have taken refuge; let me never ever be ashamed." The LORD is his refuge or safe haven where he goes for security. He states his petition absolutely both in the form of the verb and the preposition and noun (Literally "to forever" and translated "never ever"). Stated more positively this is an appeal that God would vindicate him so that he would never be ashamed. In verse 13 he prays that his enemies would be made ashamed and in the final line of the psalm he commits himself to praise God because of his conviction that his enemies will be made ashamed (24). He prays that God would deliver him in verse 2, "In your righteousness snatch me up and deliver me; turn your ear to me and save me." The basis of his appeal is God's righteousness or justice. This is an important theme that is developed in this psalm and the psalmist repeatedly refers to "your righteousness" (See also verses 15, 16, 19, and 24). God's righteousness is understood as God's deliverance of and vindication of the psalmist. As Tate explains, "The appeal to divine 'righteousness' in v 2a is a plea for the activation of Yahweh's will for justice, for the vindication of the innocent who are oppressed; in general, for the setting right of affairs in human life and for the saving of those devoted to Yahweh" (Tate, 213). The petition translated "snatch me up" expresses his request graphically as being plucked from the very midst of danger. His prayer that God "turn his ear" expresses his urgent desire that God listen to his appeal. As Goldingay says, "The plea to listen is more vividly expressed as inclining the ear, like someone listening carefully, rather than paying little attention to this plea that is just one among many that come to these ears" (Goldingay, 368). The psalmist prays that God would be his rock of habitation and affirms that God has given the command for his salvation in verse 3, "Be for me a rock of habitation, to which I can always go; you have commanded to save me, for you are my rock and my fortress." He uses two words to describe God as his rock in this verse. Though these words could be used synonymously they could also convey subtle nuances. In his petition "Be for me a rock of habitation" the rock is large and substantial and a "habitation" is a long-term dwelling place. Together these emphasize God's stability and could be translated "stable dwelling place." The line that follows emphasize that God can always be depended on for protection, "to which I can always go." The dependability of God is stressed further in this line by the use of the absolute adverb translated "always." In his affirmation of faith, "for you are my rock and my fortress," the word for rock usually refers to a crevice in which one might find refuge. He affirms his faith that God has already issued the command for him to be saved. Some versions translate this as a command following the other imperative verbs in the context (NIV, CSB), but it should probably be understood as a perfect of certainty (NAS, ESV, NKJ). He prays that God would deliver him from the hand of the wicked in verse 4, "My God, deliver me from the hand of the wicked, from the grasp of the wrongdoer and the embittered." The "hand" and "grasp" are used to describe the power that the wicked have over his life. He describes his foes are "embittered," perhaps likening them to wine that has soured and turned to vinegar. As the psalmist prays that God would vindicate and deliver him he is leading the worshipers to do the same. Therefore, the worshipers should pray that God would vindicate and deliver them because he is righteous, their secure dwelling place and fortress to which they can always go, and he can be relied on to save them.

**The psalmist affirms his faith and commitment to praise God**. The psalmist affirms his faith and commitment to praise God in verses 5-8. He affirms that his Sovereign LORD is his hope and confidence in verse 5, "For you [have been] my hope, my Sovereign LORD, my confidence since my youth." God is his Sovereign LORD, the one who has absolute authority, and therefore his basis for hope and confidence. He stresses the duration of his hope and confidence. He put his hope and confidence in God when he was just a youth and he still puts his hope and confidence in God now that he is old. He maintains that he has always relied on and praised the LORD in verse 6, "Upon you I have leaned from birth; you took me from my mother's womb. In you [is] my praise always." He employs the verb translated "leaned" to describe pictorially his reliance on God; he depends on God to hold him up. He stresses again that he has always relied on and praised God. His reliance on God began before he was even born and he praises God always. He affirms that the LORD is his refuge even though he is regarded by many as a portent of evil in verse 7, "I have become like a portent to many, but you are my strong refuge." He describes himself as a "portent to many," probably meaning that they regard him as an omen of evil. They see the evil that is happening to him and regard it as a sign that he should be avoided lest the same evil befall them. Nonetheless, he affirms "you are my strong refuge." He still trusts that God is stronger than any evil he may face and a safe haven. Actually, the word translated "portent" could be understood positively and is sometimes translated "wonder" (NKJ) or "marvel" (NAS). If this is the case he is affirming that God's work in his life has made him a sign or example for others. Indeed this understanding would be appropriate in this context because he serves as a model of faith for other worshipers throughout this psalm. Ross takes this position and explains, "he has become a public example to many because of his long life of faith through all the difficulties to a place of security" (Ross, 526). The psalmist affirms that he praises the LORD's beauty all day long in verse 8, "My mouth is filled with your praise, [declaring] your beauty all day long." He stresses the extent of his praise. His mouth is filled with praise and he praises God all day long. The content of his praise is the LORD's beauty, a word that probably "summarizes all the wonderful things that God has done for him, for which he praises all the time" (Ross, 527). As the psalmist prays, affirms his faith and praises God he is leading the worshipers to do the same. Therefore, the worshipers should always trust and praise God because he is their Sovereign LORD and the basis for their hope and confidence, their strong refuge in evil times, and he has done beautiful things for them.

The Psalmist Prays and Commits Himself

To Trust and Praise God

The psalmist prays that God will not leave him but come quickly to help him and commits himself to trust God and declare his praise in verses 9-16.

**The psalmist prays that God will not leave him but come quickly to help him**. The psalmist prays that God will not leave him but come quickly to help him in verses 9-13. He prays that God will not cast away or leave him in verse 9, "Do not cast me away at the time of old age; when my strength is spent do not leave me." He stresses his need for God at this juncture of his life since he is old and lacks strength. He complains that his enemies are speaking and conspiring against him in verses 10-11, "For my enemies speak against me and those who watch my life conspire together, saying, 'God has left him; pursue him and seize him, for there is no one delivering.'" Those who watch his life are likely those who are looking for the opportunity to do him harm. Though the verb translated "conspire" means simply "consult" the quotation that follows makes it clear that they are conspiring against him. They have concluded that they now have the opportunity to attack him because God has forsaken him and there is no one to help him. He prays that God will not be far from him and will come quickly to help him in verse 12, "God, be not far from me, O God; My God, come quickly to help me." He stresses the urgency of his prayer for God not to be far and to come quickly. He realizes that it is God's presence that will enable him to overcome the attacks of his adversaries. He prays that his adversaries be made ashamed and consumed in verse 13, "May the adversaries of my life be ashamed, may they be consumed." The meaning of the verb translated "may they be consumed" literally means "finished, spent" and has been translated in various ways (NIV "perish in shame," CSB "disgraced and confounded," NRS "put to shame and confounded," and NAS "ashamed and consumed"). The verb employed in the final petition graphically depicts the psalmist's desire for his adversaries. He desires that he would be vindicated as they are wrapped up in or clothed in scorn and disgrace. Earlier he prayed that he would not be made ashamed (1), now he prays that his enemies would be made ashamed, and later he will commit himself to praise God because of his conviction that his enemies will be made ashamed (24). As the psalmist prays for God to be present and help him he is leading the worshipers to do the same. Therefore, the worshipers should continue to urgently pray for God's presence and help because he is their God and they desperately need him to overcome the difficulties they are experiencing.

**The psalmist commits himself to always trust and praise God**. The psalmist commits himself to always trust and praise God in verses 14-16. He commits himself to always wait for and praise God in verse 14, "But **I** will always wait and add to all your praise." He stresses his personal commitment to trust God and declare his praise by doubling the subject pronoun (Literally "I, I will" and indicated in translation with bold print). He emphasizes the extent of his commitment to trust God and declare his praise using the absolute adverb (Translated "always"). He commits himself to enumerate God's righteousness and salvation all day long in verse 15, "My mouth will count your righteousness, your salvation all day long, because I don't know [their] numbers." God's righteousness is an important theme that is developed in this psalm and the psalmist repeatedly refers to "your righteousness" (See also verses 2, 16, 19, and 24). God's righteousness is understood as God's deliverance of and vindication of the psalmist. He stresses the extent of God's righteousness and salvation by describing how he counts them all day long and but still does not know their numbers. I have translated literally "I don't know [their] numbers" but I think the CSB, "I cannot sum them up" or the NKJ, "I do not know their limits" express his intention more clearly. He commits himself to come and bring to remembrance God's mighty acts and righteousness in verse 16, "I will come in the mighty acts of my Sovereign LORD, I will remind [them] of your righteousness, yours alone." What he means by "I will come in the mighty acts of my Sovereign LORD" is not certain. The NIV adds "and proclaim" to complete the idea, "I will come and proclaim your mighty acts, O my Sovereign LORD." Again God's righteousness is an important theme that is developed in this psalm and is understood as God's deliverance of and vindication of the psalmist. He stresses the uniqueness of God's righteousness using a word that could literally be translated, "for your separation" and has been translated "yours alone" (See also the NIV, CSB, and NKJ). As the psalmist prays and commits himself to trust and praise God he is leading the worshipers to do the same. Therefore, the worshipers should continue to trust and praise God because his acts of righteousness and salvation cannot be counted and the deeds of their Sovereign LORD are mighty.

The Psalmist Prays, Affirms His Faith, and

Commits Himself to Praise God

The psalmist prays, affirms his faith, and commits himself to declare God's praise in verses 17-24. He prays that he would have the opportunity to continue declaring God's praise, affirms his faith in God's righteousness, power, and faithfulness, and commits himself to exuberantly, sincerely, and continually declare God's praise.

**The psalmist prays that he would have the opportunity to continue declaring God's praise**. The psalmist prays that he would have the opportunity to continue declaring God's praise in verses 17-18. He affirms God's faithfulness to teach him and maintains his own faithfulness to declare God's praise in verse 17, "God, you have taught me from my youth, and until now I am declaring your marvelous deeds." He emphasizes God's faithfulness to teach him by affirming that God has been doing so since he was young. He emphasizes his faithfulness to declare God's marvelous deeds using a preposition emphasizing extent (Translated "until now"). So he has been declaring God's marvelous deeds his entire life. He prays that God would not leave him so that he would have the opportunity to continue declaring God's praise in verse 18, "Even at old age and gray hair, God do not leave me until I declare your strength to the next generation, your might to all who are coming." He emphasizes his desire that God would not leave him even now that he has reached old age. He feels like he still has something to contribute. He has experienced God's strength and help throughout his life and can declare what he has experienced to others who are younger and less experienced. As the psalmist prays for God's continued presence and the opportunity to declare what God has done he is leading the worshipers to do the same. Therefore, the worshipers should pray for God's continued presence and the opportunity to declare what he has done because his deeds are marvelous and he is strong and mighty.

**The psalmist affirms his faith in God's righteousness, power, and faithfulness**. The psalmist affirms his faith in God's righteousness, power, and faithfulness in verses 19-21. He affirms his faith in God's unequaled righteousness and power in verse 19, "Your righteousness, God, [reaches] unto the height, O God, great things which you have made. Who [is] like you?" God's righteousness is an important theme in this psalm where the psalmist repeatedly refers to "your righteousness" (See also verses 2, 15, 16, and 24). God's righteousness is understood as God's deliverance of the vindication of the psalmist. He emphasizes the extent of God's righteousness by asserting that it reaches "unto the height" (Using a preposition emphasizing extent). The "great things you have made" is probably a reference to Creation and serves to accentuate God's power. The rhetorical question "Who [is] like you?" is the type that implies an emphatic negative reply and is equivalent to the exclamation, "There is no one like you!" Therefore this rhetorical question underscores God's unequaled righteousness and power. As VanGemeren says, "Yahweh is incomparable . . . There is no god in heaven above and no being on earth below like Yahweh" (VanGemeren, Kindle Locations 17316-17317). The psalmist affirms his faith in God's faithfulness to revive and restore him in verse 20, "Though you have made me see troubles, many and evil, you will again revive me, from the depths of the earth you will again bring me up." Though he acknowledge that God has made him see many evil troubles and he has sunk to "the depths of the earth," these primarily serve to emphasize his faith in God to revive and restore him. He affirms his faith in God's faithfulness to honor and comfort him in verse 21, "You will increase my greatness and again comfort me." The NIV, NRS, and CSB probably express his intention right by translating "increase my greatness" (a very literally translation) "increase my honor." The word translated "again" is actually a verb meaning turn around. The NAS even translates this line, "And turn to comfort me." As the psalmist affirms his faith in God he is leading the worshipers to do the same. Therefore, the worshipers should affirm their faith in God because there is no one or nothing like him, his righteousness and power and faithfulness to revive and restore and honor and comfort.

**The psalmist commits himself to exuberantly, sincerely, and continually declare God's praise**. The psalmist commits himself to exuberantly, sincerely, and continually declare God's praise in verses 22-24. He commits himself to confess God for his faithfulness in verse 22, "Indeed **I** will confess you with a musical instrument, your faithfulness, my God, I will make music to you with a lyre, Holy One of Israel." He stresses his personal commitment to praise God with the emphatic use of the conjunction (Translated "Indeed") and by doubling the subject pronoun (Literally, "I, I will praise you" and translated with bold print). He addresses the object of his praise as "my God," a title that emphasizes his personal relationship with God and the "Holy One of Israel," a title that emphasizes God's transcendent glory and unique relationship with Israel. He commits himself to praise God exuberantly and sincerely in verse 23, "My lips will shout when I make music to you and my soul which you have ransomed." He stresses his commitment to exuberantly praise God by asserting that he will not just sing but shout his praises. He stresses his commitment to sincerely praise God not only outwardly with his lips, but with his soul. The reason for his praise is that God has ransomed him or paid the price so that he could be delivered from slavery or death. He commits himself to continually tell about God's righteousness in verse 24, "Indeed my tongue will tell about your righteousness all day long, for those who sought my harm will be ashamed, will be humiliated." God's righteousness is an important theme in this psalm where the psalmist repeatedly refers to "your righteousness" (See also verses 2, 15, 16, and 19). God's righteousness is understood as God's deliverance of the vindication of the psalmist. He emphasizes his commitment to tell about God's righteousness with the emphatic use of the conjunction (Translated "Indeed"). He stresses his commitment to continually tell about God's righteousness by saying that he will do so "all day long." The specific act of God's righteousness is identified in the final line. God will certainly vindicate him by making those who sought to do him harm mortified and ashamed. As Ross says, "It is probably better to take them as perfects of certainty . . . indicating in past tense the certainty of the fulfillment . . . "they will certainly be ashamed, confounded'" (Ross, 532). In the first verse of the psalm the psalmist prayed that he would never be ashamed and in verse 13 he prayed that his enemies would be put to shame. In this verse he expresses his certain conviction that God will vindicate him by putting his adversaries to shame. As the psalmist commits himself to declare God's praise he is leading the worshipers to do the same. Therefore, the worshipers should exuberantly, sincerely, and continually praise God because he is their God and the Holy One of Israel, he has redeemed them, and he will certainly vindicate them.

Application of the Message

Christians often experience difficulties that can discourage them. They are even sometimes attacked by people who want to do them harm. These similarities in the situation provide a strong basis for applying the message of this passage to the modern situation. Indeed, as Ross says, "The church needs to draw on the faith of older men and women who have trusted the Lord all their lives and can attest to the power of prayer. The writer of Psalm71 was one of those mature believers" (Ross, 533). There is very little of a contextualized nature that requires that the message of this passage be limited or adjusted when applied to the modern context. Some of the psalmist's petitions are not in line with teaching in Matthew 5:44, "But I say to you, love your enemies and pray for those who persecute you." However, I have already generalized these petitions in my statements of the message in the original context. Therefore, the statements of the applied message that follow vary only a little from the statements of the message in the original context. Christians should pray that God would vindicate and deliver them because he is righteous, their secure dwelling place and fortress to which they can always go, and he can be relied on to save them. Christians should always trust and praise God because he is their Sovereign LORD and the basis for their hope and confidence, their strong refuge in evil times, and he has done beautiful things for them. Christians should continue to urgently pray for God's presence and help because he is their God and they desperately need him. Christians should continue to trust and praise God because his acts of righteousness and salvation cannot be counted and the deeds of their Sovereign LORD are mighty. Christians should pray for God's continued presence and the opportunity to declare what he has done because his deeds are marvelous and he is strong and mighty. Christians should continue to trust God because there is no one or nothing like him, his righteousness and power and faithfulness to revive and restore and honor and comfort. Christians should praise God exuberantly, sincerely, and continually because he is their God and the Holy One, he has redeemed them, and he will certainly vindicate them.

Communication of the Message

**Title** : IN YOU LORD I HAVE TAKEN REFUGE

**Objective** : The objective of this message is to lead Christians to continue to pray, affirm their faith in God, and commit themselves to declare God's praise.

**Proposition** : Christians should pray for vindication and deliverance, God's continued presence and help, and the opportunity to declare God's praise; affirm their faith in God; and exuberantly, sincerely, and continually praise God.
Introduction

Christians often experience difficulties that can discourage them. They are even sometimes attacked by people who want to do them harm and may feel like God has deserted them. The author of Psalm 71 is an older mature believer who has endured much and is currently being attacked by adversaries. However, he has learned from experience over a long life of trusting God and he continues to pray, trust, and declare God's praise. We need to benefit from his experience and allow him to lead us to continue to pray, affirm our faith in God, and remain committed to declaring God's praise. _Read Psalm 71_.

I. Christians should pray for vindication and deliverance, God's continued presence and help, and the opportunity to declare God's praise to others.

A. The psalmist prays for vindication and deliverance in verses 1-4. He bases his prayer on God's righteousness and faithfulness and that God is his secure dwelling and fortress to which he can always go.

B. The psalmist prays for God's continued presence and help in verses 9-12. He bases his prayer on God being his God and his desperate need for God.

C. The psalmist prays for God's continued presence and the opportunity to declare God's praise to others in verses 17-18. He bases his prayer on God's strength and might and marvelous deeds.

D. _Illustration of Moses Who Refused to Enter the Promised Land without God_.

E. Application--As the psalmist prays he is also leading us to pray for God's continued presence and help, deliverance and vindication, and the opportunity to declare his praise. Therefore, we should pray for God's continued presence and help, deliverance and protection, and the opportunity to declare his praise the opportunity to declare his praise he is our secure dwelling-place and fortress to whom we can always go, we desperately need him, and he is strong and mighty and he has done marvelous things.

F. _Lead the Congregation in Prayer_

II. Christians should affirm their faith in God.

A. He affirms that his Sovereign LORD is his hope and confidence in verse 5, "For you [have been] my hope, my Sovereign LORD, my confidence since my youth."

B. He maintains that he has always relied on and praised the LORD in verse 6, "Upon you I have leaned from birth; you took me from my mother's womb. In you [is] my praise always."

C. He affirms that the LORD is his refuge even though he is regarded by many as a portent of evil in verse 7, "I have become like a portent to many, but you are my strong refuge."

D. He commits himself to always wait for and praise God in verse 14, "But I will always wait and add to all your praise."

E. He affirms his faith in God's unequaled righteousness and power in verse 19, "Your righteousness, God, [reaches] unto the height, O God, great things which you have made. Who [is] like you?"

F. He affirms his faith in God's faithfulness to revive and restore him in verse 20, "Though you have made me see troubles, many and evil, you will again revive me, from the depths of the earth you will again bring me up."

G. He affirms his faith in God's faithfulness to honor and comfort him in verse 21, "You will increase my greatness and again comfort me."

H. _Illustration of Trusting God in Trying Times_

I. Application--As the psalmist affirms his faith he is also leading us to affirm our faith in God. We should affirm our faith in God because the Sovereign LORD is our basis for hope and confidence, he is our strong refuge, he and his righteousness and power are unequalled, he is faithful to revive and restore and honor and comfort.

III. Christians should exuberantly, sincerely, and continually declare God's praise.

A. The psalmist maintains that he has always relied on and praised the LORD in verse 6, "Upon you I have leaned from birth; you took me from my mother's womb. In you [is] my praise always."

B. The psalmist affirms that he praises the LORD's beauty all day long in verse 8, "My mouth is filled with your praise, [Declaring] your beauty all day long.

C. The psalmist commits himself to enumerate God's righteousness and salvation all day long in verse 15, "My mouth will count your righteousness, your salvation all day long, because I don't know [their] numbers."

D. The psalmist commits himself to come and bring to remembrance God's mighty acts and righteousness in verse 16, "I will come in the mighty acts of my Sovereign LORD, I will remind [them] of your righteousness, yours alone."

E. The psalmist commits himself to confess God for his faithfulness in verse 22, "Indeed I will confess you with a musical instrument, your faithfulness, my God, I will make music to you with a lyre, Holy One of Israel."

F. The psalmist commits himself to praise God exuberantly and sincerely in verse 23, "My lips will shout when I make music to you and my soul which you have ransomed."

G. The psalmist commits himself to continually tell about God's righteousness in verse 24, "Indeed my tongue will tell about your righteousness all day long, for those who sought my harm will be ashamed, will be humiliated."

H. _Illustration of Exuberant, Sincere, and Continual Praise_

I. Application--As the psalmist commits himself to exuberantly, sincerely, and continually praise God he is leading us to do the same. Therefore, we should exuberantly, sincerely, and continually praise God because he has been faithful to us our whole lives, his work in our life is beautiful, his deeds of righteousness and salvation cannot be counted, he has paid the ransom for us, and he will certainly vindicate us.

Conclusion

We often experience difficulties that can discourage us. We are even sometimes attacked by people who want to do us harm and may feel like God has deserted us. The psalmist is an older mature believer who has endured much and is currently being attacked by adversaries. However, he has learned from experience over a long life of trusting God and he continues to pray, trust, and declare God's praise. We need to benefit from his experience and allow him to lead us to respond to difficulties appropriately. We should pray for vindication and deliverance because God is righteous and faithful and our secure dwelling and fortress to which we can always go. We should pray for God's continued presence and help because he is our God and we desperately need him. We should pray for God's continued presence and the opportunity to declare his praise to others because he is strong and mighty and he has done marvelous things. We should affirm our faith in God because the Sovereign LORD is our basis for hope and confidence, he is our strong refuge, he and his righteousness and power are unequalled, he is faithful to revive and restore and honor and comfort. We should exuberantly, sincerely, and continually praise God because he has been faithful to us our whole lives, his work in our life is beautiful, his deeds of righteousness and salvation cannot be counted, he has paid the ransom for us, and he will certainly vindicate us.

### SELECTED BIBLIOGRAPHY

Brown, Francis, S. R. Driver, and Charles A. Briggs. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon Press.

Craigie, P. C. Psalms 1-50. _Word Biblical Commentary_ , 19. Waco, TX: Word Books, 1983.

Dahood, Mitchell. Psalms. _Anchor Bible Commentary_ , 16. Garden City, NY: Doubleday, 1966.

Durham, John I. Psalms. _Broadman Bible Commentary_ , 4. Nashville, TN: Broadman, 1971.

Goldingay, John. Psalms. Baker Commentary on the Old Testament Wisdom and Psalms, Vol. 2. Baker Publishing Group. Kindle Edition.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1969.

Longman III, Tremper. Psalms. _Tyndale Old Testament Commentaries_. InterVarsity Press. Kindle Edition.

Oesterley, W. O. E. The Psalms, Vols. I and II. London, England: Society for Promoting Christian Knowledge, 1939.

Spurgeon, C.H.. The Treasury of David: The Complete Seven Volumes. E4 Group. Kindle Edition.

Tate, Marvin E. . Psalms 51-100. _Word Biblical Commentary_ , Vol. 20. Zondervan Academic. Kindle Edition.

VanGemeren, Willem A.. Psalms. _The Expositor's Bible Commentary_. Zondervan Academic. Kindle Edition.

Weiser, Artur. The Psalms, 5th ed. _The Old Testament Library_. London, England: SCM, 1959.

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient Unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. Download all of his books for FREE at https://www.smashwords.com/profile/view/drwhlawson. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

