 
### CAUSE YOUR FACE TO SHINE

### A Guide for the Interpretation of Selected Psalms

### Book Three (73-89)

By William H. Lawson

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Title and Cover

The title comes from the refrain in Psalm 80,

"LORD God of Hosts, restore us; cause your face to shine on us

that we will be saved" (Psalm 80:19)

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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 God of Hosts cause his face to shine on you.

### TABLE OF CONTENTS

CHAPTER ONE: YOU HOLD ME BY MY RIGHT HAND (Psalm 73)

CHAPTER TWO: FOR GOD IS THE ONE WHO JUDGES (Psalm 75)

CHAPTER THREE: I WILL REMEMBER YOUR WONDERS (Psalm 77)

CHAPTER FOUR: CAUSE YOUR FACE TO SHINE (Psalm 80)

CHAPTER FIVE: HOW BELOVED ARE YOUR DWELLING PLACES (Psalm 84)

CHAPTER SIX: SHOW US YOUR STEADFAST LOVE (Psalm 85)

CHAPTER SEVEN: INCLINE YOUR EAR LORD (Psalm 86)

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 their 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 third 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). The second volume contains my interpretations of 12 selected psalms from Psalms Book II (42-72). This third volume contains my interpretations of 7 selected psalms from Psalms Book III (73-89).

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

William H. Lawson

### CHAPTER ONE

### YOU HOLD ME BY MY RIGHT HAND

### Psalm 73

**Study of the Passage**

Text and Translation

_A Psalm of Asaph_.

1Surely God [is] good to Israel,

To the pure of heart.

2But as for me, my feet had almost slipped;

My footing had nearly been lost.

3For I envied the arrogant

When I saw the wellbeing of the wicked.

4For there are no bonds to death;

Their body is fat.

5For them there is no human travail;

They are never stricken with mankind.

6Therefore pride is their necklace;

A garment of violence covers them.

7Their eye goes out from fat;

The imaginations of [their] heart have passed over.

8They mock and speak with malice,

They speak oppression from on high.

9They set their mouths in heaven

And their tongue walks on earth.

10Therefore his people return here

And drain waters in abundance for them.

11They say, "How can God know?

Does the Most High have knowledge?"

12Behold, these are the wicked

And always at ease, they increase in power.

13Surely in vain have I made my heart pure

And washed my hands in innocence.

14All day long I have been struck

And my rebuke is in the mornings.

15If I had said, "I will speak thus,"

Behold, I would have betrayed a generation of your children.

16When I thought to understand this,

It was troublesome to me

17Until I entered the sanctuary of God;

Then I perceived their end.

18Surely you place them on slippery ground;

You cause them to fall to deceptions.

19How suddenly they will be wasted,

They will come to an end,

They will be finished because of terrors!

20Like a dream when one awakes,

Lord, when you arise you will despise their appearance.

21When my heart was embittered

And my kidneys pierced,

22I was brutish and devoid of understanding;

I was a behemoth with you.

23Yet I am always with you;

You hold me by my right hand.

24You guide me with your counsel

And afterward you will take me into glory.

25Whom have I in heaven but you?

And with you I desire nothing on earth.

26My flesh and my heart may fail,

[But] God [is] the rock of my heart and my portion forever.

27For behold those who depart from you will perish;

You will annihilate all who are unfaithful to you.

28But as for me, it is good for me to be near God.

I have made in the Sovereign LORD my refuge,

That I may tell of all your deeds.

Situation and Purpose

The passage reflects a situation in which the psalmist has envied the arrogant and wicked because of their wellbeing. They don't seem to suffer and seem to have more than enough to eat. They don't seem to share in the troubles that are common to humanity. They seem to have a life of ease and seem to be increasing in power and wealth. However, their character is certainly lacking. They are proud, violent, and fanciful. They arrogantly mock and speak with malice and threaten oppression. They don't think that God will hold them accountable saying, "How can God know? Does the Most High have knowledge?" As a result the psalmist questioned God's justice, felt that he had lived purely for God in vain, was troubled when he tried to understand, and became embittered by the seeming injustice. Indeed, he confesses that he almost slipped and renounced his faith in God and embraced the lifestyle of the arrogant and wicked. The purpose of the passage is to encourage the worshipers to trust in God and be completely devoted to him rather than be enticed by a worldly lifestyle.

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 introduces the third book of psalms (73-89) and a collection of psalms identified with Asaph in the superscription (73-83). Asaph was a prominent figure in the worship of Israel in Chronicles. This is the predominant collection found in the third book. However, these psalms are diverse in character and they don't seem to have a discernible strategy. Psalm 50 is also identified with Asaph. Ross notes, "Several themes found in this psalm are similar to those in Psalm 37 and the Book of Job (Ross, 558). In addition, this psalm is also related in theme to Psalm 49.

Form and Function

The psalm is frequently classified as a psalm of lament. However, I prefer to call it a liturgy with diverse elements. The psalmist is like a worship leader who leads the worshipers into an authentic encounter with God. The worshipers are intended to do what the psalmist does based on what he says. Another way this psalm can be considered is as the testimony of the psalmist. Though he sometimes addresses God, directly he predominantly addresses other worshipers and when he addresses God the worshipers are intended to overhear. First, the psalmist confesses his bitter envy of the wicked and doubts about God and the value of living purely for him. Through this confession the psalmist leads the worshipers identify with him and to acknowledge their own bitter envy and doubts. Second, the psalmist affirms his faith in God and his justice and leads the worshipers to also affirm their faith in God and his justice. Third, the psalmist acknowledges that his bitter envy of the wicked is stupid and destructive. Through this acknowledgement he was leading the worshipers to renounce their bitter envy. Fourth, the psalmist testifies to his realization of the precarious position and disastrous end of the arrogant and wicked. Through his testimony the worshipers are encouraged to trust God rather than envy the wicked. Fifth, the psalmist testifies to the value of a close relationship with God and encourages the worshipers to also seek a close relationship with God.

Strategy and Structure

The psalm has a clear before and after strategy. He begins by confessing that he almost slipped due to envy and comes to the realization that if he gave voice to his bitterness he would be betraying a generation of God's children (1-15). He then relates his perception of the end of the arrogant and wicked when he entered the sanctuary (16-20). This is the turning point of his testimony. He concludes by affirming his faith in God and commitment to stay close to him (21-28). Through this strategy the psalmist leads the worshipers to join him on this journey and move from envy and bitterness, to realization, to faith and commitment.

I. The Psalmist Confesses that He Almost Slipped (1-15)

A. The Psalmist Affirms His Faith in God's Goodness to the Pure of Heart (1)

B. The Psalmist Confesses that He Almost Slipped Due to Envy (2-3)

C. The Psalmist Describes the Wellbeing and Conduct of the Arrogant and Wicked (4-12)

1. They don't suffer and are well-fed (4)

2. They aren't troubled like most people (5)

3. They are proud and violent (6)

4. They always desire more (7)

5. They mock and speak maliciously and threateningly (8)

6. They speak loftily and proudly (9)

7. People come to them and do their bidding (10)

8. They deny that God knows what they do (11)

9. They are at ease and increase in power (12)

D. The Psalmist Acknowledges His Bitterness and Relates how He Came to Realize Its Potential Consequences (13-15)

1. He acknowledges his bitterness because of the vain effort to make himself pure and his continual experience of punishment and rebuked (14)

2. He relates how he came to realize that to speak these things would be a betrayal of God's children (15)

II. The Psalmist Perception When He Entered the Sanctuary (16-20)

A. The Psalmist Relates that He Was Troubled when He Tried to Understand These Things (16)

B. The Psalmist Relates that He Perceived Their End When He Entered the Sanctuary (17)

C. The Psalmist Describes Their End (18-20)

1. God has placed them on slippery ground and will cause them to fall (18)

2. They will be suddenly, completely, and terrifyingly brought to an end (19)

3. Their life is ephemeral and they will be despised by the Lord (20)

III. The Psalmist Affirms His Faith in God and Commitment to Stay Close to Him (21-28)

A. The Psalmist Acknowledges that His Bitterness was Brutish, Stupid, and Mostrous (21-22)

B. The Psalmist Affirms His Faith in God and Commitment to Stay Close to Him (23-28)

1. He affirms that God is always with him and God holds him by his right hand (23)

2. He affirms that God guides him and will take him into glory (24)

3. He affirms that God is all he needs and with God he desires nothing on earth (25)

4. He affirms that God is his rock and his portion forever no matter what (26)

5. He asserts that those who are unfaithful will perish and be annihilated (27)

6. He affirms that it is good for him to be near God and that he has made God his refuge (28)

Message or Messages

The worshipers should trust God rather than envy the arrogant and wicked and become bitter because God is good to the pure in heart, envy and bitterness will cause them to slip, and they would be betraying God's children. The worshipers should trust God rather than envy the arrogant and wicked and become bitter because God has put them on slippery ground and will cause them to fall, they will be suddenly, completely, and terrifyingly brought to an end, and they will be despised by the Lord. The worshipers should trust God and stay close to him rather than envy the arrogant and wicked and become bitter because bitterness is stupid and ignorant, God is always with them and holds them by their right hand, guides them during life and afterward will take them to glory, only he can fully satisfy, he is their stability forever no matter what, and those who depart from him and are unfaithful will perish, but it is good to be near God and take refuge in the Sovereign LORD.

Analysis of the Details

The Psalmist Confesses that He

Almost Slipped

The psalmist confesses that he almost slipped in verses 1-15. He affirms his faith in God's goodness to the pure in heart, confesses that he almost slipped due to envy of the arrogant and wicked, describes the wellbeing and conduct of the arrogant and wicked, and acknowledges his bitterness and relates how he came to realize its potential consequences.

**The psalmist affirms his faith in God's goodness to the pure of heart.** The psalmist affirms his faith in God's goodness to the pure of heart in verse 1, "Surely God [is] good to Israel, to the pure of heart." He begins his testimony by giving his conclusion to the long struggle he went through. He will take them to the depths of his own experience, but he wants them to know his conclusion before he begins. It is as if he is saying "I am going to tell you a story; I am going to tell you what happened to me, but the thing I want to leave with you is just this: the goodness of God" (Goldingay, 401). The psalmist introduces this affirmation with the emphatic particle to stress the certainty of his affirmation ("Surely"). God's goodness is his care for, protection, and blessing of his people. The pure in heart are those who's inner being is totally devoted to God rather than the world.

**The psalmist confesses that he almost slipped due to envy.** The psalmist confesses that he almost slipped due to envy in verses 2-3. He acknowledges that he almost slipped in verse 2, "But as for me, my feet had almost slipped; my footing had nearly been lost." He uses the personal pronoun to stress his own personal experience in contrast to the affirmation of faith that he has just made ("But as for me"). The Hebrew is difficult but he is probably describing his life of faith and commitment as a journey and confessing that he almost forsook that path of life. He explains why he almost slipped in verse 3, "For I envied the arrogant when I saw the wellbeing of the wicked. The word translated "wellbeing" is the Hebrew word _shalom_. He almost forsook his life of faith and commitment because he observed that arrogant wicked people were living lives of ease and prosperity. This was a crisis of faith and commitment because the primary tenant of his faith was that God blessed the humble and righteous and cursed the arrogant and wicked.

**The psalmist describes the wellbeing and conduct of the arrogant and wicked.** The psalmist describes the wellbeing and conduct of the arrogant and wicked in verses 4-12. He says that they don't suffer and are well-fed in verse 4, "For there are no bonds to death; their body is fat." The first line is difficult to understand. My literal translation suggests that their life has no ties to death, whatever that means. This line is usually translated like the ESV "For they have no pains until death" or the NAS "For there are no pains in their death." Either they live without pain until death or they don't suffer pain when they die. In Hebrew culture, as in many cultures, fat is regarded as a sign of being well-fed and prosperous. He says that they aren't troubled like most people in verse 5, "For them there is no human travail; they are never stricken with mankind." The word translated "travail" may refer to the general struggles of life while the word translated "stricken" refers to being struck by some calamity or illness (See also Ross, 562). His denial that they are stricken is stated absolutely for emphasis ("they are never stricken"). He says that they are proud and violent in verse 6, "Therefore pride is their necklace; a garment of violence covers them." Adornment and attire are used to depict their pride and violence. They proudly display their pride as if it were a necklace. Violence typifies their character and conduct as clothes cover the body. He says that they always desire more in verse 7, "Their eye goes out from fat; the imaginations of [their] heart have passed over.". The first line is often translated like the CSB "Their eyes bulge out from fatness" and is understood as a depiction of their avarice. They indulge themselves so much that their face is fat and their eyes bulge out. However, normally the eyes become slits when a person becomes extremely obese. The psalmist may mean that the eyes of the arrogant and wicked get big when they see something they desire. This understanding would certainly parallel the second line of the verse. The NIV sidesteps this problem by following the Syriac Version, "From their callous hearts comes iniquity." Goldingay takes another route, "a fat heart is like a hard heart (e.g., 17:10; 119:70)" and "the eye coming out because of fat suggests looks and thus actions that express a person's willfulness" (Goldingay, 405). My translation of the second line is literal and is expressed in a variety of ways in translation, "Their hearts overflow with follies" (ESV, NRS), "The imagination of their hearts runs riot" (NAS), "The evil conceits of their hearts know no limits" (NIV), and "The imaginations of their hearts run wild" (CSB). Ross concludes, "The point of the verse is that these schemes overflow as a river overflows its banks. There is no limit to what they desire, or their plans to get it" (Ross, 563). The psalmist says that they mock and speak maliciously and threateningly in verse 8, "They mock and speak with malice; they speak oppression from on high." The translations more clearly express what the psalmist probably meant by "from on high." The ESV reads "Loftily they threaten oppression" and the CSB reads "They arrogantly threaten oppression." The psalmist says they speak loftily and proudly in verse 9, "They set their mouths in heaven, and their tongue walks on earth." The first line is often translated "They set their mouths against heaven" or something similar (CSB, ESV, NAS, NKJ, and NRS). However, the idea behind the Hebrew text is probably that they speak as if they were in heaven, loftily or arrogantly. The idea behind the second line is probably that they go about the earth bragging. I like the translations of this line in the NAS "And their tongue parades through the earth" and the ESV "and their tongue struts through the earth." The psalmist says that people come to them and do their bidding in verse 10, "Therefore his people return here and waters in abundance are drained for them." My translation is based on the Hebrew text and is admittedly vague. Many emendations and translations of the Hebrew text have been proposed. VanGemeren is probably on the right track when he concludes, "The power, wealth, and influence of riches pervert. People are drawn by the rich. Power corrupts not only those who have it but also those who want to get a piece of the action" (VanGemeren, Kindle Locations 17878-17879). The psalmist says that they deny that God has knowledge of what they do in verse 11, "They say, 'How can God know? Does the Most High have knowledge?'" These are both rhetorical questions that imply an emphatic "No!" in response. Therefore, they are equivalent to the exclamations, "God can't know! The Most High doesn't know!" It is not that they are atheists or agnostics, but they are probably deists. They believe that God is not involved in everyday human affairs. After all, he is the Most High. Why should he bother with such trivial matters? The psalmist concludes by saying that they are at ease and increase in power and wealth in verse 12, "Behold, these are the wicked and always at ease, they increase in power." The word translated "power" is much broader in meaning and is often translated "wealth." Thus he echoes his earlier depictions of their wellbeing--they are living a life of comfort and prosperity.

**The psalmist expresses his bitterness and relates how he came to the realization of its potential consequences.** The psalmist expresses his bitterness and relates that he came to realize its potential consequences in verses 13-15. He expresses his bitterness because of his vain efforts to be pure and continual experience of punishment and rebuke in verses 13-14, "Surely in vain have I made my heart pure and washed my hands in innocence All day long I am being struck; and my rebuke is in the mornings." He stresses that he was certain that his efforts to be pure were vain by introducing his assertion with the emphatic particle ("Surely"). He has tried to make both his inner being ("my heart") and his actions ("my hands") clean. Nonetheless, it has all proved vain or empty. It is all for nothing. Indeed, rather than being blessed for his efforts he is being punished ("All day long I am being struck") and rebuked ("and my rebuke is in the mornings"). He emphasizes that his punishment and rebuke were continual by indicating that he was struck "All day long" and his rebuke was "in the mornings" (Most translations read "every morning"). He relates that he came to the realization that to speak these things would be a betrayal of God's children in verse 15, "If I had said, 'I will speak thus!' behold, I would have betrayed a generation of your children." He states what he could have said very strongly using the cohortative form of the verb (Indicated in translation by making it an exclamation). He would probably betray them by causing them to doubt God's goodness and leading them astray (Longman III, 275). The necessity of avoiding betrayal is underscored by the description of them as God's children. As the psalmist affirms his faith in God, confesses how close he came to slipping, and comes to realize the potential consequences of giving in to bitterness he is leading the worshipers to affirm their faith in God rather than envy the wicked and become bitter. Therefore, the worshipers should trust God rather than envy the arrogant and wicked and become bitter because God is good to the pure in heart, envy and bitterness will cause them to slip, and they would be betraying God's children.

The Psalmist's Perception When

He Entered the Sanctuary

The psalmist relates that he was troubled when he tried to understand these things but perceived their end when he entered the sanctuary. The psalmist relates that he was troubled when he tried to understand these things in verse 16, "When I thought to understand this, it was troublesome to me." What he was trying to understand was why he should be punished and rebuked when he tried to make himself and his actions pure and clean and the arrogant and the wicked were at ease and prosperous. The psalmist relates that he perceived their end when he entered the sanctuary in verse 17, "Until I entered the sanctuary of God; then I perceived their end!" He states that he perceived their end very strongly using the cohortative form of the verb (Indicated in translation by making it an exclamation). He describes their end in verses 18-20. Interpreters have many suggestions for how he came to this understanding, but the key is that the sanctuary was where God's people went to encounter God. It was in this encounter with God that he came to this understanding. As Longman says, "the psalmist's experience of the presence of God recalibrated his perspective. He now realized that present realities are not ultimate realities" (Longman III, 276).

The psalmist relates that he perceived that God had placed them on slippery ground and will cause them to fall in verse 18, "Surely you place them on slippery ground; you will cause them to fall to deceptions." He emphasizes the certainty of this perception by introducing it with an emphatic particle ("Surely"). God has placed them in a precarious position and their downfall is inevitable. He perceived that they will be suddenly, completely, and terrifyingly brought to an end in verse 19, "How suddenly they will be wasted, they will come to an end, they will be finished because of terrors!" He stresses the certainty of their complete destruction by asserting it three times using three different verbs ("they will be wasted . . . they will come to an end . . . they will be finished"). The suddenness of their demise is stressed using a word that means "a twinkling" which is perhaps equivalent to "a nanosecond" ("suddenly"). He further emphasizes the suddenness of their demise with the interjection "How" (I have indicated this in translation by making this verse an exclamation). He perceived that their lives will prove to be a dream and they will be despised by the Lord in verse 20, "Like a dream when one awakes, Lord, when you arise you will despise their appearance." The verse is difficult and it has been translated and interpreted in different ways, but as Tate says, "In any case, the general sense of the verse is that the wicked who seem so prosperous and stable can disappear as quickly as a dream and have no more real substance than the "mere images" of a troublesome dream" (Tate, 230). They will be like a bad dream that you want to forget. Their prosperous lives will evaporate and they will be loathed by the Lord. Some scholars do not believe that the Old Testament has a conception of life after death and they interpret this as temporal judgment. However, there are many instances when eternal judgment is implied in the Old Testament and I believe that this is one of those instances. Indeed, without it the psalmist would have little hope of God's justice since as he observes some wicked people live prosperously throughout their lives (See verse 4). As the psalmist shares what he perceived when he encountered God in the sanctuary he leads the worshipers to trust God rather than envy the arrogant and wicked and become bitter. Therefore, the worshipers should trust God rather than envy the arrogant and wicked and become bitter because God has put them on slippery ground and will cause them to fall, they will be suddenly, completely, and terrifyingly brought to an end, and their prosperity will vanish and they will be reviled by the Lord.

The Psalmist Affirms His Faith in God and

Commitment to Stay Close to Him

The psalmist affirms his faith in God and commitment to stay close to him in verses 21-28. He acknowledges that his bitterness was stupid and ignorant and affirms his faith in God and commitment to stay close to him.

**The psalmist acknowledges that his bitterness was stupid and ignorant.** The psalmist acknowledges that his bitterness was stupid and ignorant in verses 21-22, "When my heart was embittered and my kidneys pierced, I was brutish and devoid of understanding; I was a behemoth with you." The heart represented the inner being, especially the mind and will. The kidneys were understood to be the center of deeply felt emotions. As Tate observes, his reference to pierced kidneys "is a metaphor for deep, internal anguish" (Tate, 230; see Job 16:13 and 19:27; Psalm 16:7; Proverbs 23:16; and Lamentations 3:13). He was bitter and wounded because even though he humbly sought to live purely for God he was being rebuked and punished, whereas the arrogant and wicked were living a life of ease and prosperity. Nonetheless, he here acknowledges that he was brutish, he was dull or stupid. He also acknowledges his lack of understanding; in fact he emphasizes that he was totally without understanding ("devoid of understanding"). Indeed, he goes on to acknowledge that he was "a behemoth" with God. He acted monstrously.

**The psalmist affirms his faith in God and commitment to stay close to him.** The psalmist affirms his faith in God and commitment to stay close to him in verses 23-28. He affirms that God has always been with him and holds him by his right hand in verse 23, "Yet I am always with you; you hold me by my right hand." He realizes that God was still with him even when he was envious and bitter, when he was stupid, totally without understanding, and acting like a monster. In fact God is keeping him close by holding him by his right hand. God takes him by his right hand in order to lead him as the psalmist affirms in the next verse. He affirms that God guides him and will take him into glory in verse 24, "You guide me with your counsel, and afterward you will take me into glory." God not only guides him in life, but takes him to glory. Though some scholars do not believe that the Old Testament has a positive conception of life after death there are many instances when it is hinted at. I believe that this is one of those instances. Indeed, without it the psalmist would have little hope since some of the righteous suffer throughout their lives. He affirms that he has no one in heaven but God and with God he desires nothing on earth in verse 25, "Whom have I in heaven but you? And with you I desire nothing on earth." He introduces this affirmation with a rhetorical question, "Whom have I in heaven but you?" This is the type of rhetorical question that implies an emphatic "No!" in response. Therefore it is equivalent to the exclamation "I have no one in heaven but you!" By affirming this he is probably emphatically saying that he doesn't need anyone but God. What is more, because he is with God he has no desire for what the world has to offer. He affirms that God is his rock and his portion forever no matter what in verse 26, "My flesh and my heart may fail, [but] God [is] the rock of my heart and my portion forever." If both his flesh (body) and heart (inner being) fail he is as good as dead. Nonetheless, God is his rock of his heart or his source of his strength and stability. God is also his portion. This may be an allusion to the Levites who did not have an allotment with the rest of the tribes of Israel because God was their share. In this way they were a symbol of the privilege of serving God and being close to him, a privilege that was much better than having land and what it produced. He asserts that those who depart and are unfaithful to God will perish and be annihilated in verse 27, "For behold those who depart from you will perish; you will annihilate all who are unfaithful to you." He stresses the importance of hearing this assertion by introducing it with the interjection ("behold"). Those "who depart" are those who forsake a close relationship with God. Those "who are unfaithful" are probably those who have forsaken God to either embrace a godless lifestyle like the arrogant and wicked and/or worship other gods. The word means to "play the harlot" imagery that is commonly used to portray infidelity to God and the covenant. He affirms that it is good to be near God and that he has made God his refuge in verse 28, "But as for me it is good for me to be near God. I have made my refuge in the Sovereign LORD, that I may tell of all your deeds." He stresses his personal commitment as an example to the worshipers by introducing this affirmation with the personal pronoun ("But as for me"). He affirms that it is good to be near God. It is good because he has made his refuge in the Sovereign LORD. The phrase translated "in the Sovereign LORD" is literally "in the Lord Yahweh." The title "Lord" ( _Adonai_ ) identifies God as the one who exercises absolute authority. The designation "Yahweh" is the name that God revealed to Moses in the wilderness and identifies God as the personal covenant God of Israel. As the psalmist affirms his faith and commitment to remain close to God he is leading the worshipers to do the same. Therefore, the worshipers should trust God and stay close to him rather than envy the arrogant and wicked and become bitter because their bitterness is stupid and ignorant, God is always with them and holds them by their right hand, God guides them while they live and afterwards will take them to glory, only he can fully satisfy, he is their stability and treasured possession forever no matter what, and those who depart from him and are unfaithful will perish, but it is good to be near God and take refuge in the Sovereign LORD.

Application of the Message

Christians sometimes envy worldly people because they seem to be so well off while Christians seem to struggle just to get by. As a result they may questioned God's justice, feel like they have wasted their lives living for God, and become bitter. They may even consider renouncing their faith in God and perhaps embrace the lifestyle of the worldly. As Tate says, "Readers over and over again find that the words of the psalm "fit their condition" and give them new strength. The psalm is an ancient composition, but it always seems contemporary" (Tate, 237). There is very little of a contextualized nature in the passage that would require that the message of the passage be limited or adjusted. Therefore the statements of the applied message are very similar to the statements of the message in the original context. Some have questioned whether the psalmist foresaw the God's eschatological judgment of the wicked and salvation of the righteous. But as Longman says, "If there is a debate about what was in the mind of the author as he spoke of the final destiny of the wicked and righteous alike, no doubt remains today in the light of the death and resurrection of Christ" (Longman III, 278). Christians should trust God rather than envy the worldly and become bitter because God is good to the pure in heart, envy and bitterness will cause them to slip, and they would be betraying God's children. Christians should trust God rather than envy the worldly and become bitter because God has put them on slippery ground and will cause them to fall, they will be suddenly, completely, and terrifyingly brought to an end, and their prosperity will vanish and they will be despised by the Lord. Christians should trust God and stay close to him rather than envy the worldly and become bitter because bitterness is stupid and ignorant, God is always with them and holds them by their right hand, guides them while they live and afterward will take them to glory, only he can fully satisfy, he is their stability and treasured possession forever no matter what, those who depart from him and are unfaithful will perish, and it is good to be near God and take refuge in the Sovereign LORD.

Communication of the Message

Whether you consider this a nine-point sermon or a one-point sermon with nine subpoints it is a bit much for a single sermon. It might be better to make this a sermon series.

**Title** : YOU HOLD ME BY MY RIGHT HAND

**Objective** : The objective of this message is to lead Christians to trust God and stay close to him rather than envy the worldly and become bitter.

**Proposition** : Christians should trust God and stay close to him rather than envy the worldly and become bitter because God is good to the pure in heart; envy and bitterness will cause them to slip; they would be betraying God's children; God will judge the worldly; bitterness is stupid and ignorant; God is always with them and holds them by their right hand, guiding them while they live and afterwards taking them to glory; he is their stability and treasured possession forever no matter what; and it is good for to be near God and take refuge in the Sovereign LORD.
Introduction

Christians sometimes envy worldly people because they seem to be so well off while they struggle just to get by. As a result they may questioned God's justice, feel like they have wasted their lives living for God, and become bitter. They may even consider renouncing their faith in God and perhaps embrace the lifestyle of the worldly. The psalmist who wrote Psalm 73 also struggled with envy and bitterness and almost slipped. However, he won the victory over his envy and bitterness when he went to God's sanctuary. Today he can lead us to trust in God and stay close to him rather than envy the worldly and become bitter. _Read Psalm 73:1-3, 12-28_.

I. Christians should trust in God and stay close to him rather than envy the worldly and become bitter because God is good to the pure in heart.

A. The psalmist affirms his faith in God's goodness to the pure of heart in verse 1, "Surely God [is] good to Israel, to the pure of heart." God's goodness is his care for, protection, and blessing of his people. The pure in heart are those who's inner being is totally devoted to God rather than the world.

B. He begins his testimony by giving his conclusion to the long struggle he went through. He will take them to the depths of his own experience, but he wants them to know his conclusion before he begins.

C. _Illustration of God's Goodness_

D. Application--As the psalmist affirms his faith he is leading us to affirm our faith in God's goodness. Therefore we should trust in God and stay close to him rather than envy the worldly and become bitter because God is good to the pure in heart.

II. Christians should trust in God and stay close to him rather than envy the worldly and become bitter because envy and bitterness will cause them to slip.

A. The psalmist confesses that he almost slipped due to envy in verses 2, "But as for me, my feet had almost slipped; my footing had nearly been lost. What he means by slipping and losing his footing is that he almost forsook his life of faith and commitment to God.

B. The psalmist explains why he almost slipped in verse 3, "For I envied the arrogant when I saw the wellbeing of the wicked. The word translated "wellbeing" is the Hebrew word _shalom_. He almost forsook his life of faith and commitment to God because he observed that arrogant wicked people were living lives of ease and prosperity.

C. _Illustration of a Christian Forsaking Faith and Commitment_

D. Application--As the psalmist describes his close call he is warning us to be careful not to slip through envy of the worldly. Therefore, we should trust in God and stay close to him rather than envy the worldly and become bitter because envy and bitterness will cause us to slip.

III. Christians should trust in God and stay close to him rather than envy the worldly and become bitter because they could betray God's children.

A. The psalmist expresses his bitterness in verses 13-14, "Surely in vain have I made my heart pure and washed my hands in innocence All day long I am being struck; and my rebuke is in the mornings." He has tried to make both his inner being ("my heart") and his actions ("my hands") clean. Nonetheless, it has all proved vain or empty. It is all for nothing. Indeed, rather than being blessed for his efforts he is being punished ("All day long I am being struck") and rebuked ("and my rebuke is in the mornings").

B. The psalmist relates that he came to the realization that to speak these things would be a betrayal of God's children in verse 15, "If I had said, 'I will speak thus!' behold, I would have betrayed a generation of your children." He would have betrayed God's children by speaking in a way that would undermine their faith and cause them to become bitter and doubt God as well.

C. _Illustration of the Damage Caused by a Bitter Christian_

D. Application--As the psalmist comes to the realization that he almost betrayed God's children he is warning us not to betray other Christians through our bitter words. Therefore, we should trust God and stay close to him rather than envy the worldly and become bitter because they could betray other Christians.

IV. Christians should trust God and stay close to him rather than envy the worldly and become bitter because God will judge the worldly.

A. The psalmist perceived the end of the wicked when he entered the sanctuary in verses 16-17, "When I thought to understand this, it was troublesome to me. Until I entered the sanctuary of God; then I perceived their end!" It was through his encounter with God that he came to this understanding. As Longman says, "the psalmist's experience of the presence of God recalibrated his perspective. He now realized that present realities are not ultimate realities" (Longman III, 276).

B. The psalmist relates what he perceived about their end in verses 18-20. God has placed them on slippery ground and will cause them to fall (18). They will be suddenly, completely, and terrifyingly brought to an end (19). Their prosperous lives will prove to be a dream and they will be despised by the Lord (20).

C. _Illustration of the Transitory Nature of Worldly Wealth_

D. As the psalmist shares what he perceived when he encountered God in the sanctuary he is leading us to trust God rather than envy the arrogant and wicked and become bitter. Therefore, we should trust God rather than envy the worldly and become bitter because God will judge the worldly.

V. Christians should trust God and stay close to him rather than envy the worldly and become bitter because bitterness is stupid and ignorant.

A. The psalmist acknowledges his bitterness in verse 21, "When my heart was embittered and my kidneys pierced, I was brutish and devoid of understanding; I was a behemoth with you." The heart represented the inner being, especially the mind and will. The kidneys were understood to be the center of deeply felt emotions. He was bitter and wounded because even though he humbly sought to live purely for God he was being rebuked and punished, whereas the arrogant and wicked were living a life of ease and prosperity.

B. Nonetheless, he also acknowledges that his bitterness is stupid and ignorant in verse 22, "I was brutish and devoid of understanding; I was a behemoth with you." He acknowledges his lack of understanding; in fact he emphasizes that he is totally without understanding ("devoid of understanding"). Indeed, he goes on to acknowledge that he was "a behemoth" with God. He acted monstrously toward God by bitterly complaining against him.

C. _Illustration of the Stupidity of Bitterness_

D. Application--As the psalmist acknowledge his bitterness was stupid and ignorant he is warning us not to remain bitter. Therefore, we should trust God and stay close to him rather than envy the worldly and become bitter because bitterness is stupid, ignorant, and monstrous.

VI. Christians should trust God and stay close to him rather than envy the worldly and become bitter because God is always with them and holds them by their right hand, guiding them while they live and afterwards taking them to glory.

A. The psalmist affirms that God has always been with him and holds him by his right hand in verse 23, "Yet I am always with you; you hold me by my right hand." He realizes that God was still with him even when he was envious and bitter, when he was stupid, totally without understanding, and acting like a monster. In fact God is keeping him close by holding him by his right hand.

B. He affirms that God guides him and will take him into glory in verse 24, "You guide me with your counsel, and afterward you will take me into glory."

C. _Illustration of God's Persistent Presence and Guidance_

D. Application--As the psalmist affirms his faith in God's persistent presence and guidance he is leading us to affirm our faith as well. Therefore, we should trust God and stay close to him rather than envy the worldly and become bitter because Go is always with us and holds us by our right hand, guiding us while we live and afterwards taking us to glory.

VII. Christians should trust God and stay close to him rather than envy the worldly and become bitter because only he can fully satisfy.

A. He affirms that he has no one in heaven but God using a rhetorical question in the first line of verse 25, "Whom have I in heaven but you?" This is the type of rhetorical question that implies an emphatic "No!" in response. Therefore it is equivalent to the exclamation "I have no one in heaven but you!" By affirming this he is probably emphatically saying that he doesn't need anyone but God.

B. What is more, because he is with God he declares that he has no desire for what the world has to offer in the second line of the verse, "and with you I desire nothing on earth." God is sufficient for all his needs and he doesn't need what the world has to offer.

C. _Illustration of a Christian Who Is Totally Reliant on God_

D. Application--As the psalmist affirms that that God is sufficient for all his needs he is leading us to totally rely on God. Therefore, we should trust God and stay close to him rather than envy the worldly and become bitter because only he can truly satisfy.

VIII. Christians should trust God and stay close to him rather than envy the worldly and become bitter because he is their basis of security and treasured possession forever no matter what.

A. The psalmist affirms that God is his rock and his portion forever no matter what in verse 26, "My flesh and my heart may fail, [but] God [is] the rock of my heart and my portion forever." If both his flesh (body) and heart (inner being) fail he is as good as dead. Nonetheless, God is his rock of his heart or his source of his strength and stability. God is also his portion. This may be an allusion to the Levites who did not have an allotment with the rest of the tribes of Israel because God was their share. In this way they were a symbol of the privilege of serving God and being close to him, a privilege that was much better than having land and all that it produced.

B. _Illustration of the Stability God Provides in the Worst of Times_

C. Application--As the psalmist affirms his faith in God as his rock and portion he is leading us to trust in God as our basis of stability and our privileged possession. Therefore, we should trust God and stay close to him rather than envy the worldly and become bitter because he is our stability and treasured possession forever no matter what.

IX. Christians should trust God and stay close to him rather than envy the worldly and become bitter because it is good to be near God and take refuge in the Sovereign LORD.

A. The psalmist asserts that those who depart and are unfaithful to God will perish and be annihilated in verse 27, "For behold those who depart from you will perish; you will annihilate all who are unfaithful to you." He stresses the importance of hearing this assertion by introducing it with the interjection ("behold"). Those who "depart" and "are unfaithful are those who forsake a relationship with God and embrace a worldly lifestyle. The word translated "are unfaithful" means to "play the harlot" and equates unfaithfulness to God with infidelity in marriage.

B. The psalmist affirms that it is good to be near God and that he has made the Sovereign LORD his refuge in verse 28, "But as for me it is good for me to be near God. I have made my refuge in the Sovereign LORD, that I may tell of all your deeds." He stresses his personal commitment as an example to the worshipers by introducing this affirmation with the personal pronoun in contrast to others ("But as for me"). He affirms that it is good to be near God because he has made his refuge in the Sovereign LORD. "in the Sovereign LORD" is literally "in the Lord Yahweh." The title "Lord" (Adonai) identifies God as the one who has absolute authority. The designation "Yahweh" is the name that God revealed to Moses and identifies God as the personal covenant God of Israel.

C. _Illustration of the Goodness of Life in Relationship with God_

D. Application--As the psalmist warns that the unfaithful who depart from God will perish and affirms that it is good to be close God and take refuge in him he is leading us to remain close to God. Therefore, we should trust God and stay close to him rather than envy the worldly and become bitter because it is good to be near God and take refuge in the Sovereign LORD.

Conclusion

We sometimes envy worldly people because they seem to be so well off while we struggle just to get by. As a result we may questioned God's justice, feel like we have wasted our lives living for God, and become bitter. We may even consider renouncing our faith in God and embrace the lifestyle of the worldly. The psalmist who wrote Psalm 73 also struggled with envy and bitterness and almost slipped. However, he won the victory over his envy and bitterness when he went to God's sanctuary. Today he can lead us to trust in God and stay close to him rather than envy the worldly and become bitter. We should trust God and stay close to him rather than envy the worldly and become bitter because God is good to the pure in heart; envy and bitterness will cause us to slip; we would be betraying God's children; God will judge the worldly; bitterness is stupid and ignorant; God is always with us and guides us by our right hand while we live and afterwards will take us to glory; he is our stability and treasured possession forever no matter what; and it is good to be near God and take refuge in the Sovereign LORD.

### CHAPTER TWO

### FOR GOD IS THE ONE WHO JUDGES

### Psalm 75

**Study of the Passage**

Text and Translation

For the Director. To "Do Not Destroy." A Psalm of Asaph. A Song.

1We give thanks to you, God, we give thanks, for your name is near;

They recount your wonderful deeds.

2When I choose the appointed time;

**I** will judge with absolute righteousness.

3When the earth and all its inhabitants melt,

I have established its pillars. _Selah_

4I say to the boastful I say, "Do not boast,"

And to the wicked, "Do not raise [your] horn."

5Do not raise your horn on high;

Do not speak with outstretched neck.

6For [there is] not from the going forth or from the setting [of the sun]

And [there is] not from the wilderness lifting up,

7For God is the one who judges:

This one he makes low, this one he lifts up.

8For a cup [is] in the hand of the LORD, full of foaming mixed wine,

And he pours this out and they drain, they drink until its dregs, all the wicked of the earth.

9But as for me, I will declare forever;

**I will sing praise** to the God of Jacob.

10I will cut off all the horns of the wicked,

But the horns of the righteous will be lifted up.

Situation and Purpose

Even though parts of the psalm are directly addressed to the arrogant and wicked, I have struggled with determining the situation and purpose. Indeed the psalm is frequently regarded as being addressed God's pious worshipers who have suffered at the hands of the arrogant and wicked. The problem with this approach is that it requires the exhortation directed at the arrogant and wicked to be understood as an inverse assurance of God's justice to the righteous. After much inner debate I have come to agree that the psalm is addressed to pious worshipers in part based on the fact that other parts of the psalm, specifically the thanksgiving and praise in verse 1 and the commitment to declare and sing God's praises in verse 9, are more suitable if those addressed are pious worshipers. In addition, mixed in with the exhortation and warnings to the arrogant and wicked are assurances of God's control even when life seems to be coming apart (3) and God's exaltation of the righteous (7 and 10). However, if God's pious people are addressed it would seem that they may be in danger of envying the arrogant and wicked and being tempted to embrace their worldly lifestyle. Therefore, I have concluded that the purpose of this passage is to encourage worshipers to continue to trust and praise God rather than embrace the lifestyle of the arrogant and wicked.

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 third Book of Psalms (73-89). This book is dominated by a collection of psalms identified with Asaph with a few psalms identified with the Sons of Korah and David at the end. However, this book contains little discernible strategy. Therefore, placing these psalms in their literary context and determining their role within that context is not very productive. Numerous psalms are related to Asaph in the superscription and this psalm is part of the major collection of these in Psalms 73-83. However, these psalms are very diverse in character. Asaph was a prominent figure in the worship of Israel in Chronicles. Numerous psalms are addressed " _To the Director_ " in the superscription. However, these psalms are also quite diverse in character. Three other psalms are designated " _To 'Do Not Destroy'_ " (Psalms 57, 58 and 59). All of these psalms seem to be related to judgment but from much different perspectives. Goldingay points out the many similarities between this psalm and the song of Hannah in 1 Samuel 2:1-10. He then speculates, "One might thus see the psalm as taking up the issues raised in Hannah's song and reformulating them in a different and more ambiguous context." He also sees a close connection between this psalm and psalms 73 and 74 (Goldingay, 440).

Form and Function

The passage is mixed in form and contains elements of liturgy and wise instruction. As a liturgy, the psalmist is like a worship leader. The worshipers are intended to do what he does based on what he says. The psalmist opens with declarations of thanks and praise in verse 1. Through this declaration of thanks and praise he leads the worshipers to thank and praise God. He also commits himself to declare and sing God's praise in verse 9. Through his commitment he is probably leading the worshipers to also commit themselves to declare and sing God's praise. The psalm is dominated by an exhortation addressed to the arrogant and wicked. Though the psalmist does not introduce this exhortation as a divine oracle, parts of it are clearly the words of God. The problem is that it is unclear when God is speaking and when the psalmist is speaking. I have chosen not to try to distinguish between the voice of God and the voice of the psalmist. After all when the psalmist speaks he is speaking for God anyway. This exhortation warns or assures that judgment is coming and that God is the one who provides security and the only one who exalts. Through this exhortation the worshipers are encouraged to trust God and righteously live for him rather than embrace the lifestyle of the arrogant and wicked.

Strategy and Structure

The psalm begins with the psalmist leading the worshipers to give thanks and praise God in verse 1. He then launches into the exhortation seemingly addressed to the arrogant and wicked that dominates the psalm (3-8). The psalmist does not distinguish between the words of God and his own words within this exhortation and it is difficult to tell them apart. I have chosen to simplify things by not distinguishing between the words of God and the words of the psalmist in my outline below. Through this exhortation the worshippers are assured/warned to trust God and live righteously because God will appoint a time when he will judge righteously (3), when the world becomes unstable he has established its foundations (4), he is dealing with the arrogant and wicked (5), God is the only judge who can humble and exalt (6-7), and God's severe judgment is imminent (8). The psalmist then commits himself to declare and sing praise to God and leads the worshipers to do the same in verse 9. The psalm concludes with a final warning/assurance that God will humble the wicked and exalt the righteous in verse 10.

I. The Psalmist Leads the Worshipers to Give Thanks to God (1)

II. The Worshipers are Encouraged/Warned to Trust God and Live Righteously (2-8)

A. The Worshipers Are Assured/Warned of God's Righteous Judgment (2)

B. The Worshipers Are Assured that when Life Becomes Unstable God Established Its Foundations (3)

C. The Worshipers Are Assured/Warned that God Is Dealing with the Arrogant and Wicked (4-8)

1. The arrogant and wicked are commanded not to be arrogant and wicked (4-5)

2. The arrogant and wicked are warned that only God can lift them up (6-7)

a. There is no one else to lift them up no matter what direction they turn (6)

b. God is the only judge who humbles and exalts (7)

3. The arrogant and wicked are warned that God's severe judgment is imminent and inescapable (8)

III. The Psalmist Commits Himself to Proclaim and Sing God's Praise (9)

IV. The Worshipers Are Assured/Warned that God Humbles the Wicked and Exalts the Righteous (10)

Message or Messages

The worshipers should give thanks to God for he is near and he has done wonderful things. The worshipers should trust God and live righteously because when God appoints the time he will judge with absolute righteousness and when everything seems to be coming apart God is the one who holds everything together. The worshipers should trust God and live righteously because no matter where they turn no one can exalt them but God and his judgment is imminent, severe, and inescapable. The worshipers should commit themselves to declare and sing the praises of God who is faithful. The worshipers should trust God and live righteously for him because God will humble the wicked but will exalt the righteous.

Analysis of the Details

The Psalmist Leads the Worshipers to

Give Thanks to God

The psalmist leads the worshipers to give thanks to God in verse 1, "We give thanks to you, God, we give thanks, for your name is near; they recount your wonderful deeds." The psalmist repeats "We give thanks to you" to stress their commitment to give thanks. The verbs translated "give thanks" are also in the perfect state, further stressing their established commitment. The reason for their commitment to give thanks is the nearness of God's name. God's name represents all that is associated with God and his name throughout their history from the time when that name was revealed to Moses (Exodus 3:14). By saying that God's name is near he is probably saying that the same God who has done such great things throughout the history of the nation is close by and able to help them. As Ross says, "The word name refers to the person and works of the LORD--his revealed nature. If the LORD had been making himself known to his people through his mighty works, then his 'name' was near, meaning he was near" (Ross, 604). Indeed the psalmist reports that the worshipers recount or recall all God's wonderful deeds that he has done throughout their history ("they recount your wonderful deeds"). This line could also be translated "your wonderful deeds recount [it]" referring to the nearness of God's name. God's wonderful deeds testify to the fact that God is near. The psalmist leads the worshipers to join him and praise God. Therefore, the worshipers should give thanks to God for he is near and he has done wonderful things.

The Worshipers Are Encouraged/Warned to Trust

God and Live Righteously

The worshipers are encouraged/warned to trust God and live righteously in verses 2-8. The worshipers are assured/warned of God's righteous judgment, control when the world seems to be coming apart, and that God is dealing with the arrogant and wicked.

**The worshipers are assured/warned of God's righteous judgment.** The worshipers are assured/warned that at the time God appoints he will judge with absolute righteousness in verse 2, "When I choose the appointed time; **I** will judge with absolute righteousness." These are certainly the words of God. Only he has the authority to choose the appointed time and judge righteously. God makes it clear that he is the one who determines the time of his judgment. The righteous may have questioned why God had not judged before now and maybe even wondered if he was going to judge at all. But God makes it clear that he is the one who determines the time of judgement. God stresses his commitment to judgment by doubling the subject pronoun (Literally, "I, I will judge" and indicated in translation with bold print). The righteousness of God's judgment is stressed by his use of the plural form (Literally "righteousnesses" and translated "with absolute righteousness"). This is good news for the righteous, but not so if they turn to wickedness. Therefore, this verse serves as an assurance and warning of God's justice.

**The worshipers are assured that when the world seems to be coming apart God is holding things together.** The worshipers are assured that when the world seems to be coming apart God is holding things together in verse 3, "When the earth and all its inhabitants melt, I have established its pillars." These words also are certainly the words of God. Only God can say that he has established the foundation of the earth. God describes the earth and its inhabitants melting. The English versions translate "melt" in various ways: the ESV and NRS "totters", CSB "shake", and the NIV "quake", interpreting it in terms of an earthquake and this has some basis in the word's use. However, the word literally means melt (NAS) or dissolve (NKJ). At any rate it describes a world and its people in total dissolution. Nonetheless, God assures that he has established the earth's foundation. The pillars are the supports that hold up the earth. God measured or established these pillars so that the earth and its inhabitants remain solid and stable. The English versions usually translate this perfect state verb so as to stress God's continued activity (CSB "I am the one who steadies its pillars, ESV "I am he who steadies its pillars," NIV "it is I who holds its pillars firm," and the NRS "it is I who keeps its pillars steady"). This assurance/warning concludes with _Selah_. Though the meaning of _Selah_ is uncertain it seems to be used to initiate a pause to provide an opportunity to consider what has been said, God's words of warning and assurance in this case. This is also a good time for us to consider the significance of what God has said. Therefore, the worshipers should trust God and live righteously because at the time that God appoints he will judge with absolute righteousness and when everything seems to be coming apart God is the one who holds them together.

**The worshipers are assured/warned that God is dealing with the arrogant and wicked.** The worshipers are assured/warned that God is dealing with the arrogant and wicked in verses 4-8. These are probably still the words of God even though it is not as clear. God commands the boastful not to boast and the wicked not be oppressive in verse 4, "I say to the boastful I say, 'Do not boast,' and to the wicked, 'Do not raise [your] horn.'" The boasting of the boastful is that they are in control of their own lives. Ross says, "But this is not trivial boasting; it is the attitude of arrogance and self-sufficiency of people who do not think the owe God anything. The injunction to stop boasting is therefore a command to stop putting their trust in themselves and acknowledge there is someone far greater than they" (Ross, 607). The psalmist commands the wicked not to raise their horn. The horn probably represents their power and authority. As Goldingay observes, "Lifting its horn is the means by which an animal expresses its will and its power, of which its horn is thus a symbol, and the image becomes a metaphor for the assertion of human power" (Goldingay, 443). Horned animals raise their horns as a challenge to their rivals. Similarly, the wicked challenge the authority of God by their wickedness.

God commands the arrogant and wicked not to proud and insolent in verse 5, "Do not raise your horn on high; do not speak with outstretched neck." He commands the arrogant and wicked not to raise their horn on high. Again the horn represents their power and willfulness and this probably means that they should not challenge the authority of God. I have translated the Hebrew text very literally. Some English versions like the CSB and NIV translate in such a way that brings out the underlying meaning ("Do not lift your horn against heaven." As Ross says, "Perhaps the psalmist is warning these arrogant people not to lay claim to power and authority that only belongs to God" (Ross, 607). Speaking with an outstretched neck is to take a posture of insolence or defiance; therefore, this command prohibits insolence and defiance presumably against God.

The wicked are warned that only God can lift them up in verses 6-7. It may be that these are no longer the words of God since God is referred to in the third person in verse 7. However, it is possible that God could refer to himself in the third person. They are warned that there is no one to lift them up no matter where they look in verse 6, "For [there is] not from the going forth or from the setting [of the sun] and [there is] not from the wilderness lifting up." There are many different approaches to translating an interpreting the end of the verse. I have tried to translate it literally, but I still have questions about the proper way of understanding the final word. The going forth of the sun is the east. The setting of the sun is the west. The wilderness is the south. The final word could designate the mountains to the north which would cover all four directions, but I have understood it as an infinitive that indicates that there is no lifting up no matter which of these other directions one may turn (The word forms are identical in Hebrew). They are warned that God is revealed to be the only judge who humbles and exalts in verse 7, "For God is the one who judges: this one he makes low, this one he lifts up." In contrast to the preceding verse, God is the only judge who can both make low and lift up. He makes low by judging and humbling. He lifts up by delivering and encouraging.

The arrogant and wicked are warned that God's severe judgment is imminent in verse 8, "For a cup [is] in the hand of the LORD, full of foaming mixed wine; and he pours this out and they drain, they drink until its dregs, all the wicked of the earth." The common imagery of drinking from a cup of wine is used to represent God's judgment (See also Isaiah 51:17, 22; Jeremiah 25:15-17, 28; 49:12; and 51:7; Ezekiel 23:31-33; and Zechariah 12:2). The severity of the judgment is stressed by describing it as not just plain wine, but wine that has been mixed with other ingredients and is foaming. The severity of the judgment is stressed further by indicating that the cup of wine is full and the wicked drink it until its dregs. The imminence of judgment is emphasized by describing it as being in the hand of the LORD. The inescapability of this judgment is also stressed by asserting that all of the wicked will have to drink from the cup. Therefore, the worshipers should trust God and live righteously because God is the only judge who humbles and exalts and his judgment is imminent, severe, and inescapable.

The Psalmist Commits Himself to Proclaim

And Sing God's Praise

The psalmist commits himself to proclaim and sing God's praise in verse 9, "But as for me, I will declare forever; **I will sing praise** to the God of Jacob. The Hebrew text is ambiguous about what the psalmist is committing himself to declare, but this is clarified in the second line of the verse. He is declaring God's praise. He emphasizes his personal commitment to declare God's praise by doubling the subject pronoun (Literally "I, I will declare" and translated "But as for me, I"). He also stresses that he will never stop declaring God's praise with "forever." He also emphasizes his commitment to sing praise using the cohortative mood (Indicated in translation with bold print). The object of their praise is identified as "the God of Jacob." This is probably a reference to God's faithfulness to Jacob throughout the trials that he went through during his life. Therefore, the worshipers should declare and sing praise to the God because he is faithful.

A Final Word of Warning and Assurance

The psalm concludes with a final word of warning and assurance in verse 10, "I will cut off all the horns of the wicked, but the horns of the righteous will be lifted up." Though this verse could be understood as the words of the psalmist since he does not introduce it as the words of God, it are more appropriate coming from the mouth of God who as the psalmist has already said is the only judge and the only one who is able to humble and lift up. God warns the wicked of judgment and assures the righteous of exaltation. Again the horn represents power and authority. This warning that God will cut off all the horns of the wicked means that he will judge and humble them. He uses the absolute noun translated "all" to stress that God will completely divest them of all of that in which they took pride. The passive voice ("will be lifted up") is often an indirect way of drawing attention to God's activity. This assurance that all the horns of the righteous will be lifted up means that God will exalt or encourage them. Therefore, the worshipers should live righteously rather than wickedly because God will humble the arrogant and wicked but will lift up the humble and righteous.

Application of the Message

Sometimes Christians get frustrated when they see worldly people prospering while they struggle just to get by. They may become impatient for God to act and start to doubt God's justice. They may even become envious of the worldly and tempted to forsake their commitment to God and adopt the lifestyle of the worldly. These similarities in the situation provide a strong basis for applying the message of this passage to the modern situation. There is very little of a contextualized nature that would require that the message of this passage be limited or adjusted when applied to the modern context. Therefore, the statements of the applied message vary only a little from the statement of the message in the original situation. Christians should give thanks to God for he is near and he has done wonderful things. Christians should trust God and live righteously because at the time God appoints he will judge with absolute righteousness and when everything seems to be coming apart God is the one who holds everything together. Christians should trust God and live righteously because no matter where they turn no one can exalt them but God, who is the only judge who humbles and exalts, and his judgment is imminent, severe, and inescapable. Christians should commit themselves to declare and sing the praises of God who is faithful. Christians should trust God and live righteously because God will humble the wicked but will exalt the righteous.

Communication of the Message

**Title:** FOR GOD IS THE ONE WHO JUDGES

**Objective:** The objective of this message is to exhort Christians to trust God and live righteously and declare and sing God's praise.

**Proposition:** Christians should trust God, live righteously, and thank and praise God because he is near, he has done wonderful things, and he is faithful; at the time he appoints he will judge with absolute righteousness; when everything is coming apart he is the one holding things together; no matter where they turn no one can exalt but God; his judgment is imminent, severe, and inescapable; and he will humble the wicked but exalt the righteous.
Introduction

Sometimes Christians get frustrated when they see worldly people prospering while they struggle just to get by. They may become impatient for God to act and start to doubt God's justice. They may even become envious of the worldly and tempted to forsake their commitment to God and adopt the lifestyle of the worldly. The psalmist vehemently opposes this response to worldly people. Instead he leads us to give thanks and praise God and proclaims God's word, warning and encouraging us to trust God and live righteously. _Read Psalm 75_.

I. Christians should thank and praise God because he is near, he has done wonderful things, and he is faithful.

A. The psalmist leads the worshipers to give thanks to God in verse 1, "We give thanks to you, O God, we give thanks, for your name is near; they recount your wonderful deeds." The psalmist repeats "We give thanks to you" to stress their commitment to give thanks. The reason for their commitment to give thanks is the nearness of God's name. God's name represents all that is associated with God and his name throughout their history from the time when that name was revealed to Moses (Exodus 3:14). By saying that God's name is near he is probably saying that the same God who has done such great things throughout the history of the nation is close by and able to help them. Indeed the psalmist reports that the worshipers recount or recall all God's wonderful deeds that he has done throughout their history.

B. The psalmist commits himself to proclaim and sing God's praise in verse 9, "But as for me, I will declare forever; I will sing praise to the God of Jacob. He emphasizes his personal commitment to declare God's praise and that he will never stop declaring God's praise. He also emphasizes his commitment to sing praise. The object of his praise is identified as "the God of Jacob." This is probably a reference to God's faithfulness to Jacob throughout the trials that he went through during his life.

C. _Illustration of the Wonderful Things God Has Done_

D. Application--As the psalmist gives thanks to God and commits himself to praise God he is leading us to do the same. Therefore, we should thank and praise God because he is near, he has done wonderful things, and he is faithful.

II. Christians should trust God and live righteously because at the time God appoints he will judge with absolute righteousness.

A. The worshipers are assured and warned that at the time God appoints he will judge with absolute righteousness in verse 2, "When I choose the appointed time; I will judge with absolute righteousness." These are certainly the words of God. Only he has the authority to choose the appointed time and judge righteously.

B. God makes it clear that he is the one who determines the time of his judgment. His people may have questioned why God had not judged before now and maybe even doubted if he was going to judge at all. But God makes it clear that he is the one who determines the time of judgement. God stresses his commitment to judge.

C. The righteousness of God's judgment is stressed by the plural form (Literally "righteousnesses" and translated "with absolute righteousness"). This is good news for the righteous, but not so if they turn to wickedness.

E. Application--Therefore, we should trust God and live righteously because at the time God appoints he will judge with absolute righteousness.

III. Christians should trust God and live righteously because when everything seems to be falling apart God is holding things together.

A. The worshipers are assured that when the world seems to be coming apart God is holding things together in verse 3, "When the earth and all its inhabitants melt, I have established its pillars." These words also are certainly the words of God. Only God can say that he has established the foundation of the earth.

B. God describes the earth and its inhabitants melting. Many of the English versions translate "melt" in various ways: the ESV and NRS "totters", CSB "shake", and the NIV "quake", interpreting it in terms of an earthquake. At any rate it describes a world and its people in total dissolution.

C. Nonetheless, God assures that he has established the earth's foundation. The pillars are the supports that hold up the earth. God measured or established these pillars so that the earth and its inhabitants remain solid and stable. The English versions usually stress God's continued activity like the CSB, "I am the one who steadies its pillars."

D. _Illustration of God Steadying the Pillars_

E. Application--Therefore, we should trust God and live righteously because when everything seems to be coming apart God is the one who holds them together.

IV. Christians should trust God and live righteously because no matter where they turn no one can lift them up but God.

A. The wicked are warned that there is no one to lift them up no matter where they look in verse 6, "For [there is] not from the going forth or from the setting [of the sun] and [there is] not from the wilderness lifting up." The going forth of the sun is the east. The setting of the sun is the west. The wilderness is the south. There is no one to lift them up no matter no matter which directions they turn.

B. God is revealed to be the only judge who humbles and exalts in verse 7, "For God is the one who judges: this one he makes low, this one he lifts up." In contrast to the preceding verse, God is the only judge who can both make low and lift up. He makes low by judging and humbling. He lifts up by delivering and encouraging.

C. _Illustration of God Lifting Someone Up_

D. Application--Therefore, we should trust God and live righteously because no matter where we turn no one can lift us up but God.

V. Christians should trust to God and live righteously because his judgment is imminent, severe, and inescapable.

A. The wicked are warned that God's severe judgment is imminent and inescapable in verse 8, "For a cup [is] in the hand of the LORD, full of foaming mixed wine; and he pours this out and they drain, they drink until its dregs, all the wicked of the earth." The common imagery of drinking from a cup of wine is used to represent God's judgment.

B. The severity of the judgment is stress by describing it as not just plain wine, but wine that has been mixed with other ingredients and is foaming. The severity of the judgment is stressed further by indicating that the cup of wine is full and the wicked drink it until its dregs.

C. The imminence of judgment is emphasized by describing it as being in the hand of the LORD.

D. The inescapability of this judgment is also stressed by asserting that all of the wicked will have to drink from the cup.

E. Application--Therefore, we should trust God and live righteously because his judgment is imminent, severe, and inescapable.

VI. Christians should trust God and live righteously because he will humble the wicked and lift up the righteous.

A. The psalm concludes with a final word of warning and assurance in verse 10, "I will cut off all the horns of the wicked, but the horns of the righteous will be lifted up." These are probably the words of God once again.

B. God warns the wicked that their horns will be cut off. This warning that God will cut off all the horns of the wicked means that he will judge and humble them. He uses the absolute noun translated "all" to stress that God will completely divest them of all of that in which they took pride.

C. God assures the righteous that their horns will be lifted up. The passive voice is often as an indirect way of drawing attention to God's activity. This assurance that all the horns of the righteous will be lifted up means that God will exalt or encourage them.

D. _Illustration of God Lifting Up the Horn of the Righteous_

E. Application--Therefore, we should trust God and live righteously because God will humble the wicked but will lift up the righteous.

Conclusion

Sometimes we get frustrated when we see worldly people prospering while we struggle just to get by. We may become impatient for God to act and start to doubt God's justice. We may even become envious of the worldly and consider forsaking our commitment to God and adopt a worldly lifestyle. The psalmist vehemently opposes this response to worldly people. Instead he leads us to give thanks and praise God and proclaims God's word, warning and encouraging us to submit to God and live righteously. We should give thanks and praise God because he is near, he has done wonderful things, and he is faithful. We should trust God and live righteously because at the time he appoints he will judge with absolute righteousness; when everything is coming apart he is the one holding things together; no matter where we turn no one can lift us up but God; his judgment is imminent, severe, and inescapable; and he will humble the wicked but exalt the righteous.

### CHAPTER THREE

### I WILL REMEMBER YOUR WONDERS

### Psalm 77

As Tate observes, "This is not an easy psalm to read because of the uncertainty about the tenses and modes of the verbs" (Tate, 271). Therefore, there are considerable variations in translations and approaches to interpretation. Below is another humble attempt at translation and interpretation.

Study of the Passage

Text and Translations

For the Director. To Jeduthun. A Psalm of Asaph.

1My voice [was directed] to God and I cried out;

My voice [was directed] to God so that he will listen to me.

2In the day of my trouble I sought the Lord;

In the night my hand was stretched out and it never became numb;

My soul refused to be consoled.

3I remembered God and I moaned,

I meditated and my spirit fainted. _Selah_.

4You held my eyelids [open];

I was troubled so that I could by no means speak.

5I considered former days,

Years long long ago.

6I remembered my song in the night;

I meditated with my heart

And my spirit searched.

7Will the Lord reject for so long?

Will he never show favor again?

8Has his steadfast love ceased perpetually?

Has [his] speech ended for all generations?

9Has God forgotten to be merciful?

Or has he withdrawn his compassion in anger? _Selah_.

10So I said, "This is my sadness,

The changing of the right hand of the Most High."

11 **I will remember** the deeds of the LORD;

Indeed **I will remember** your wonders from before.

12I will meditate on all your work

And I will ponder on your deeds.

13God, your way [is] holy;

What god [is] great like [our] God?

14You [are] the wonderworking God;

You have made known your strength among the peoples.

15You have redeemed your people with strength,

The sons of Jacob and Joseph. _Selah_.

16The waters saw you, O God;

The waters saw you and writhed;

Also the depths trembled.

17The clouds poured out water;

The skies gave a sound;

Your arrows went here and there.

18The sound of your thunder [was] in the tempest;

The lightnings lit up the world;

The earth trembled and shook.

19Your way [was] in the sea

And your paths [were] in the mighty waters,

Though your footprints were not known.

20You led your people like a flock,

By the hand of Moses and Aaron.

Situation and Purpose

The psalm reflects a situation when the psalmist has experienced trouble (2). As a result he has urgently and persistently cried out to God. However, God has not answered his prayers. As a result he is bewildered since it seems like God has rejected him and withdrawn his favor (7). He feels like God is withholding his steadfast love from him and has stopped speaking to him (8). He feels like God has forgotten to be merciful and is so angry that he has withdrawn his compassion (9). However, the psalmist continues to urgently and persistently cry out, seek, remember, and meditate. He ultimately is able to win the victory of faith by determining to remember God and his wonderful deeds of the past. As he does so he leads the worshipers to do the same. Therefore, the purpose of the psalm was to lead worshipers to urgently and persistently cry out to God, remember God and his wonderful deeds, and put their trust in 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. Nonetheless, the Book of Psalms is divided into 5 books. This psalm is in the third book of psalms (73-89). This psalm is identified with Asaph in the superscription and is part of a collection of psalms identified with Asaph (73-83). This is the predominant collection found in the third book. Asaph was a prominent figure in the worship of Israel in Chronicles. However, these psalms are diverse in character and they don't seem to have a discernible strategy. Psalm 50 is also identified with Asaph. This psalm is also identified as being "For the Director" in the superscription as are many other diverse psalms. This psalm is also related to Jeduthun in the superscription as are Psalms 39 and 62. Jeduthun was also a figure in the worship of Israel. However, these psalms are again diverse in character.

Form and Function

The psalm has usually been understood as a lament and it does have many of the characteristics. I prefer not to classify psalms as lament because they normally have various worship elements. Instead I prefer to call them complex liturgies. The psalmist is like a worship leader who leads the worshipers into an authentic encounter with God. The worshipers are intended to do what the psalmist does based on what he says. The psalm could also be interpreted as the psalmist's testimony. He shares his experience so that the worshipers can experience the same victory that he experienced. The psalmist relates that he urgently and persistently cried out to God. As he does so he freely expresses his feelings of being overwhelmed and abandoned to God. Through this he was leading the worshipers to identify with him and urgently and persistently cry out to God despite their own feelings of being overwhelmed and abandoned. The psalmist also determines to remember God's wonderful deeds of the past and affirms his faith in God's greatness, power, and redemption. In this way he is leading the worshipers to also remember God's wonderful deeds of the past and affirm their faith in God's greatness, power, and redemption.

Strategy and Structure

The psalm has a clearly progressive strategy. The psalmist begins in despair, urgently and persistently crying out to God and nostalgically reminiscing about former days, yet bewildered because God has not answered his prayers and seems to have abandoned him (1-9). However, when he determines to remember and meditate on God's wonderful deeds of the past he is able to affirm his faith in God's greatness, power, and redemption (10-20). As he relates his testimony he is able to lead his fellow worshipers from despair to pray, to remember, and to trust.

I. The Psalmist Cried Out to God and Considered the Former Days (1-9)

A. The Psalmist Relates that He Urgently and Persistently Cried Out to God (1-3)

1. He urgently and persistently cried out to God (1)

2. He urgently and persistently sought the Lord (2)

3. He was totally overwhelmed when he remembered and meditated on God (3)

B. The Psalmist Relates that He Considered the Former Days (4-6)

1. He was troubled and overwhelmed (4)

2. He considered the former days (5)

3. He remembered his song, meditated, and searched (6)

C. The Psalmist Relates that He Expressed His Bewilderment (7-9)

1. He expressed his bewilderment that the Lord rejected him and suspended his favor (7)

2. He expressed his bewilderment that God withheld his steadfast love and stopped speaking (8)

3. He expressed his bewilderment that God forgot to be merciful and withdrew his compassion (9)

II. The Psalmist Determines to Remember God's Wonders and Affirms His Faith in God (10-20)

A. The Psalmist Determines to Remember and Meditate on God's Wonders (10-12)

1. He expresses his sickness that the power of the Most High had changed (10)

2. He determines to remember God's wonders from before (11)

3. He commits himself to meditate and ponder all God's work (12)

B. The Psalmist Affirms God's Holiness, Greatness, Power, and Redemption (13-15)

1. He affirms the holiness of God's way and God's unsurpassed greatness (13)

2. He affirms God's wonderworking power among the peoples (14)

3. He affirms God's redemption of his people with strength (15)

C. The Psalmist Affirms God's Power Over and Through His Creation (16-18)

1. He affirms God's power over the waters and the depths (16)

2. He affirms God's power through the clouds raining and the sky thundering (17)

3. He affirms God's power through the tempest and over the earth (18)

D. The Psalmist Affirms God's Power to Redeem during the Exodus (19-20)

1. He affirms God's power to make a path through the sea (19)

2. He affirms God's power to lead his people by Moses and Aaron (200

Message or Messages

The worshipers should urgently and persistently cry out to God even though they are troubled and overwhelmed and feel like God has abandoned them. The worshipers should remember and meditate on God's wonders in order to build up their faith. The worshipers should affirm their faith in God because his way is holy, his greatness is unsurpassed, and he works with wonderworking power as he demonstrated by redeeming Israel from Egypt. The worshipers should affirm their faith in God because he has displayed his power over the waters and the depths, through the clouds raining and the sky thundering, and through the thunder and lightning of the tempest and the trembling of the earth. The worshipers should affirm their faith in God because he made it possible for Israel to pass through the Red Sea and led them through Moses and Aaron.

Analysis of the Details

The Psalmist Cried Out to God and

Considered the Former Days

The psalmist relates that he cried out to God and considered the former days in verses 1-9. He relates that he urgently and persistently cried out to God, considered the former days, and expressed his bewilderment at being abandoned by God.

**The psalmist relates that he urgently and persistently cried out to God**. The psalmist relates that he urgently and persistently cried out to God in verses 1-3. He relates that he urgently and persistently cried out to God in verse 1, "My voice [was directed] to God and I cried out; my voice [was directed] to God so that he will listen to me." His urgency and persistency are reflected in his repetition of "My voice [was directed] to God." This is even more dramatic in the Hebrew text ("My voice to God . . . My voice to God"). His urgency is also stressed by the verb he uses to describe his prayer. He cried out loud desperately in hope that God would listen to his prayer. He relates that he urgently and persistently sought the Lord in verse 2, "In the day of my trouble I sought the Lord; in the night my hand was stretched out and it never became numb; my soul refused to be consoled." Ross notes, "Here the word 'Lord' is the title and not the substitution for the divine name ('LORD'); but the vowels with it usually go with the word when it represents the holy name, so the text might be stressing the deity and sanctity of the Lord and not just lordship" (Ross 639). The psalmist's urgency and persistency are reflected in his posture with arms stretched out. By reaching out to God he is expressing his urgent desire to receive an answer from him. I have translated "and it never became numb" literally. Though far from literal, the CSB gets the point across much more clearly, "My hands were lifted up all night long." He further stresses his persistency by stating that his soul refused to be consoled. He would not be satisfied with anything but total resolution. He relates that when he remembered and meditated on God he was totally overwhelmed in verse 3, "I remembered God and I moaned, I meditated and my spirit fainted. _Selah_." He was so overwhelmed by remembering God and thinking about him that he groaned with the effort and passed out. His agitation may also be enhanced by the insertion of cohortative verb forms.

**The psalmist relates that he considered and meditated on the former days**. The psalmist relates that he considered the former days in verses 4-6. He relates that he was troubled and overwhelmed in verse 4, "You held the eyelids of my eyes [open]; I was troubled so that I could by no means speak." The first line is rather difficult and reads literally, "You held the eyelids of my eyes." Though the line is ambiguous it should probably be understood in the sense that his thoughts about God have troubled him so much that he is unable to sleep. He is also so troubled that he unable to speak. He stresses that he was completely unable to sleep (Translated "I could by no means speak"). He relates that he considered the former days in verse 5, "I considered former days, a year long long ago." He stresses that this time was long ago through repetition and a plural noun which I have also doubled ("long long"). He relates that he remembered his song, meditated, and searched in verse 6, "I remembered my song in the night; I meditated with my heart and my spirit searched." His urgency is stressed by repetition through his use three nearly synonymous verbs to describe his actions ("I remembered . . . I meditated . . . I searched"). His urgency may also be stressed by his insertion of cohortative verb forms. His earnestness is stressed by indicating that he meditated with his heart and that his spirit searched. Both heart and spirit are probably used for the inner man in this context. Later he will be encouraged by his memories of the past; however, at this point his reminiscences appear to be rather nostalgic and counterproductive. As Longman observes, "The contrast between the happy past and the agonizing present just heightens his sadness" (Longman III, 286).

**The psalmist relates that he expressed his bewilderment at being abandoned by God**. The psalmist relates that he expressed his bewilderment at being abandoned by God in verses 7-9. He relates that he expressed his bewilderment that the Lord has rejected him and suspended his favor in verse 7, "Will the Lord reject for so long? Will be never be favorable again?" In the first line the length of time of God's rejection is stressed by the use of a plural noun (Translated "so long"). In the second line the length of time of the removal of God's favor is stressed by the verb construction (Translated "never be favorable"). In other contexts rhetorical questions like these would normally imply an emphatic "No!" in response and would be the equivalent of the exclamations: The Lord will not reject for so long! He will certainly be favorable again! Here they are used to express his bewilderment and extreme disbelief. He relates that he expressed his bewilderment that God has withheld his steadfast love and stopped speaking to him in verse 8, "Has his steadfast love ceased perpetually? Has [his] speech ended for all generations?" He stresses the length of time of God withholding his steadfast love by a noun meaning "perpetuity" (Translated "perpetually"). He stresses the length of time that God has stopped talking with a phrase that literally means "to generation and generation" and I have translated "for all generations" (NIV "forever"). Again in another context this type of rhetorical question would imply an emphatic "No!" in response and would be equivalent to the exclamations: His steadfast love will not cease perpetually! His speech will not stop for multiple generations! Here they are used to express his bewilderment and extreme disbelief. He relates that he expressed his bewilderment that God had forgotten to be merciful and withdrawn his compassion in verse 9, "Has God forgotten to be merciful or has he withdrawn his compassion in anger? _Selah_." Again in another context this double rhetorical question is the type that would imply an emphatic "No!" in response and would be equivalent to the exclamation: God has not forgotten to be merciful or withdrawn his compassion in anger! Here it is used to express his bewilderment and disbelief. The psalmist is bewildered and in disbelief because the actions that he has portrayed in these questions are totally against what he knows about God's character. As VanGemeren concludes, "In asking these questions and in expressing his doubts, the heart of the psalmist comes to rest; for he knows that the God of Abraham cannot deny himself and cut himself off from his own people. In questions there lies hope!" (VanGemeren, Kindle Locations 18555-18557). Therefore, the worshipers should urgently and persistently cry out to God even though they are troubled and overwhelmed and feel like God has abandoned them.

The Psalmist Determines to Remember God's

Wonders and Affirms His Faith

The psalmist determines to remember God's wonders and affirms his faith in God in verses 10-20. He determines to remember and meditate of God's wonders, affirms his faith in God's greatness, power, and redemption, affirms God's power over and through his creation, and affirms God's power to redeem through the exodus.

**The psalmist determines to remember and meditate on God's wonders**. The psalmist determines to remember and meditate on God's wonders in verses 10-12. He expresses his sickness that the power of the Most High has changed in verse 10, "So I said, 'This is my sickness, the changing of the right hand of the Most High.'" Before he begins the second half of the psalm where his faith is strengthened by remembering God's wonders in the past, he summarizes all that he has said in the first half of the psalm. I have translated the first line literally. However, he is clearly using this line to describe the feelings that he expressed in detail in verses 1-9. He is distraught because he is experiencing trouble and God is not answering his prayers and seems to have abandoned him. In this verse he describes this as "the changing of the right hand of the Most High." God's right hand is his hand of power. God is described as the Most High, the one who is above and beyond anyone or anything else. Formerly God supported him with his power and sovereignty, but now things have changed. Kaiser says,

Verse 10 therefore, being the external and internal turning-point of the psalm, is of decisive importance . . . as the worshiper here realizes and confesses that the way described in his lament is the wrong way which in the end always leads him only to his own self and to his affliction but never enables him to come into contact with God by faith. With that realization and its admission he has reached the point where . . . he can face and worship God and may now both see and praise what had remained a mystery to him when he meditated in his lament (Kaiser, 531-532).

As Goldingay adds, "The shift halfway through the psalm is a shift from "I" to "you," from self to God" (Goldingay, 472).

The psalmist determines to remember God's wonders from before in verse 11, " **I will remember** the deeds of the LORD; indeed **I will remember** your wonders from before." As Longman says, "This turn to the past is different from the earlier one in verse 3, in that it finds concrete focus in God's saving acts" (Longman III, 287). The psalmist's determination to remember God's wonders is stressed by his repetition of his expression of determination ("I will remember . . . I will remember"). His determination to remember is further stressed by the emphatic use of the conjunction (Translated "indeed") and the use of the cohortative mood (Indicated in translation with bold print). A wonder is something unusual, extraordinary, and inexplicable, something that only God could do. He determines to meditate and ponder all God's work in verse 12, "I will meditate on all your work and I will ponder on your deeds." His determination is further stressed by his use of three near synonyms to describe his actions ("I will remember . . . I will meditate . . . I will ponder"). He stresses his exhaustive contemplation of God's work with the absolute noun ("all"). As the psalmist determines to remember and meditate on all God's wonders he is leading the worshipers to do the same. Therefore, the worshipers should remember and meditate on God's wonders in order to build up their faith.

**The psalmist affirms God's holiness, greatness, power, and redemption**. The psalmist affirms his faith in God's holiness, greatness, power, and redemption in verses 13-15. These affirmations come from remembering and meditating on God's wonders. He affirms the holiness of God's way and God's unsurpassed greatness in verse 13, "God, your way [is] holy; What god [is] great like [our] God?" He implicitly contrasts God's way with the way of the world. The word translated "holy" means "set apart, sacred." It may be that the word translated "holy" should be translated "sanctuary." If this translation is accepted he is affirming that the sanctuary is the place to go to worship God and rediscover his greatness, power, and redemption (See Kaiser, 533). The rhetorical question implies the exclamation "No god is great like our God!" There is no way like God's way and there is no god like God. He affirms God's wonderworking power among the peoples in verse 14, "You [are] the wonderworking God; you have made known your strength among the peoples." As stated above a wonder is something unusual, extraordinary, and inexplicable, something only God can do and the psalmist affirms that doing wonders like this is part of God's character. His wonderworking power is so great that it widely known among the peoples of the earth. He affirms God's power to redeem in verse 15, "You have redeemed your people with strength, the sons of Jacob and Joseph. _Selah_." This is probably an allusion to the deliverance of the people of Israel (Jacob) as well as the sons of Joseph (Ephraim and Manasseh) from Egypt. God certainly displayed his strength through the ten plagues that precipitated the exodus. He again alludes to the deliverance from Egypt and the exodus in verses 19-20. 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 his way is holy, his greatness is unsurpassed, and he works with wonderworking power as he demonstrated by redeeming Israel from Egypt.

**The psalmist affirms God's power revealed over and through his creation**. The psalmist affirms his faith in God's power revealed over and through his creation in verses 16-18. Based on the allusions to God's redemption of Israel from Egypt in verse 15 and again in 19-20, these verses are often interpreted in relation to that event. Ross suggests, "he may be using language descriptive of God's victory over the primeval chaos to refer to another great victory" (Ross, 644). The psalmist affirms God's power over the waters and the depths in verse 16, "The waters saw you, O God; the waters saw you and writhed; also the depths trembled. The waters and the depths have such fear of God that they writhe and tremble at the sight of him. He affirms God's power through the clouds and the sky in verse 17, "The clouds poured out water; the skies gave a sound; your arrows went here and there." The identification of lightning as God's arrows implies that the rain poured out from the clouds and the sound (thunder) coming from the skies are also phenomenon that are controlled by God. He affirms God's power through the tempest in verse 18, "The sound of your thunder [was] in the tempest; the lightnings lit up the world; the earth trembled and shook." The identification of the sound as God's thunder implies that the power behind the thunder and lightning of the tempest is God. The earth is described as trembling and shaking in fear at the power displayed by God through the tempest. 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 has displayed his power over the waters and the depths, through the clouds raining and the sky thundering, and through the thunder and lightning of the tempest and trembling of the earth.

**The psalmist affirms God's power in the exodus**. The psalmist affirms God's power in the exodus in verse 19-20. He affirms God's power to make a path through the sea in verse 19, "Your way [was] in the sea and your paths [were] in the mighty waters, though your footprints were not known." The description of the sea as "the mighty waters" (Literally "many waters") emphasizes the power that God displayed. By describing God's way and path as "in the sea" and "in the mighty waters" he depicts God leading the way through the Red Sea with the walls of water on the right and on the left. He was there leading the way even though they could not see his footprints. Just as the psalmist was unable to see concrete evidence that God was working in his circumstances, the people of Israel could not actually see God's footprints to show that he was leading the way through the sea. Nonetheless, it was his power that made the crossing of the sea possible. He affirms God's power to lead his people by Moses and Aaron in verse 20, "You led your people like a flock, by the hand of Moses and Aaron." As he led them they encountered many challenges such as the need for food and water and encounters with hostile people. Nonetheless, God was faithful and through his power they were able to overcome every challenge. 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 made it possible for Israel to pass through the Red Sea and led them through Moses and Aaron.

Application of the Message

Christians often experience trouble in their lives. However, God does not always answer their prayers and deliver them from these troubles. As a result they may become confused and think that God has abandoned them. These similarities in the situations provides a strong basis for applying the message of Psalm 77 to the modern situation. There is very little of a contextualized nature in the passage that would require that the message be limited or adjusted. Therefore, the statements of the applied message that follow do not vary much from the statements of the message in the original context. Christians should urgently and persistently cry out to God even though they are troubled and overwhelmed and feel like God has abandoned them. Christians should remember and meditate on God's wonders in order to build up their faith. Christians should affirm their faith in God because his way is holy, his greatness is unsurpassed, and he works with wonderworking power as he demonstrated by redeeming Israel from Egypt. Christians should affirm their faith in God because he has displayed his power over the waters and the depths, the clouds raining and the sky thundering, and the thunder and lightning of the tempest and the trembling of the earth. Christians should affirm their faith in God because he made it possible for Israel to pass through the Red Sea and led them through Moses and Aaron.

Communication of the Message

**Title:** I WILL REMEMBER YOUR WONDERS

**Objective:** The objective of this message is to lead Christians to urgently and persistently seek God, remember and meditate on God's wonders, and affirm their faith in God..

**Proposition:** Christians should urgently and persistently seek God, remember and meditate on God's wonders, and affirm their faith in God's greatness, power, and redemption.
Introduction

Christians often experience trouble in their lives. However, God does not always answer their prayers and deliver them from these troubles. As a result they may become confused and think that God has abandoned them. _Illustration of a Struggling Christian_. The psalmist who wrote Psalm 77 had similar troubles and feelings when God did not answer his prayers. Nonetheless, he continued to urgently and persistently seek God. He ultimately was able to affirm his faith in God by determining to remember God and his wonderful deeds of the past. As he does so he also leads us to determine to remember the wonderful things that God has done so that we can affirm our faith in God. _Read Psalm 77_.

I. Christians should urgently and persistently seek God even though they are troubled and overwhelmed and feel like God has abandoned them.

A. The psalmist relates that he urgently and persistently cried out to God in verses 1-3. He relates that he urgently and persistently cried out to God (1), he urgently and persistently sought the Lord (2), and he urgently and persistently remembered and meditated on God (3).

B. The psalmist relates he considered the former days in verses 4-6. He relates that he was troubled and overwhelmed (4), he considered the former days (5), and remembered his song, meditated, and searched (6).

C. The psalmist relates that he was bewildered at being abandoned by God in verses 7-9. He relates that he felt like God had rejected him and suspended his favor (7), withheld his steadfast love and stopped speaking to him (8), and that God had forgotten to be merciful and withdrawn his compassion (9).

D. Nonetheless, he kept on urgently and persistently praying. _Illustration of Persistence in Prayer_.

E. Application--As the psalmist persists in seeking God even though he has experienced trouble and feels overwhelmed and abandoned he is leading us to do the same. Therefore, we should urgently and persistently seek God even though we are troubled and overwhelmed and feel like God has abandoned us.

II. Christians should remember God's wonders and affirm their faith in God because his way is holy, his greatness is unsurpassed, and he works with wonderworking power.

A. The psalmist determines to remember and meditate on God's wonders in verses 10-12. He sums up his feelings of being overwhelmed, abandoned, and confused in verse 10, but determines to remember God's wonders from before and meditate on them in verses 11-12, " **I will remember** the deeds of the LORD; indeed **I will remember** your wonders from before. **I will meditate** on all your work and I will ponder on your deeds." He stops focusing attention of himself and his situation and starts focusing on God.

B. As a result the psalmist is able to affirm his faith in the holiness of God's way and God's unsurpassed greatness in verse 13, "God, your way [is] holy; What god [is] great like [our] God?"

C. He is also able to affirm his faith in God's wonderworking power among the peoples in verse 14, "You [are] the wonderworking God; you have made known your strength among the peoples."

D. He is also able to affirm his faith in God's power to redeem his people in verse 15, "You have redeemed your people with strength, the sons of Jacob and Joseph. _Selah_."

E. _Illustration of the Power of God Displayed through the Exodus_

F. Application--As the psalmist determines to remember God's wonders and affirms his faith in God he is leading us to do the same. Therefore, we should determine to remember God's wonders and affirm our faith in God because his way is holy, his greatness is unsurpassed, and he works with wonderworking power.

III. Christians should remember God's wonders and affirm their faith in God because he has displayed his power over and through his creation.

A. As a result of remembering and meditating on God's wonders the psalmist was able to affirm his faith in God's power over and through his creation.

B. The psalmist affirms his faith in God's power over the waters and the depths in verse 16, "The waters saw you, O God; the waters saw you and writhed; also the depths trembled. The waters and the depths have such fear of God that they writhe and tremble at the sight of him.

C. The psalmist affirms God's power through the clouds to give rain and the sky to thunder and lightning in verse 17, "The clouds poured out water; the skies gave a sound; your arrows went here and there."

D. The psalmist affirms his faith in God's power through the tempest and over the earth in verse 18, "The sound of your thunder [was] in the tempest; the lightnings lit up the world; the earth trembled and shook."

E. _Illustration of God's Power Displayed through His Creation_

F. Application--As the psalmist affirms his faith in God he is leading us to do the same. Therefore, we should affirm our faith in God because he has displayed his power over and through his creation.

IV. Christians should remember God's wonders and affirm their faith in God because he enabled Israel to pass through the Red Sea and led them people by Moses and Aaron.

A. The psalmist affirms his faith in God's power to redeem in verse 19-20.

B. The psalmist affirms his faith in God's power to make a path through the sea in verse 19, "Your way [was] in the sea and your paths [were] in the mighty waters, though youth footprints were not known." He was there leading the way even though they could not see his footprints, any concrete evidence that it was him making it possible.

C. He affirms God's power to lead his people by Moses and Aaron in verse 20, "You led your people like a flock, by the hand of Moses and Aaron." As God led them they encountered many challenges. Nonetheless, God was faithful and through his power they were able to overcome every challenge.

D. _Illustration of God's Power during the Exodus_

E. Application--Just as the people of Israel could not actually see God's footprints and know that he was leading the way through the sea, we often do not have any concrete evidence to prove that God is at work in our troubling situation. Nonetheless, as the psalmist affirms his faith in God's power to redeem he is leading us to do the same. Therefore we should affirm our faith in God because he enabled Israel to pass through the Red Sea and led them through Moses and Aaron.

Conclusion

We often experience trouble in our lives. However, God does not always answer our prayers and deliver us from these troubles. As a result we may become confused and think that God has abandoned us. The psalmist who wrote Psalm 77 had similar troubles and feelings when God did not answer his prayers. Nonetheless, he continued to urgently and persistently cry out, seek, remember, and meditate. He ultimately was able to affirm his faith in God by determining to remember God and his wonderful deeds of the past. As he does so he also leads us to determine to remember the wonderful things that God has done so that we can affirm our faith in God. We should urgently and persistently seek God even though we are troubled and overwhelmed and feel like God has abandoned us. We should remember God's wonders and affirm our faith in God because his way is holy, his greatness is unsurpassed, and he works with wonderworking power. We should remember God's wonders and affirm our faith in God because he has displayed his power over and through his creation. We should remember God's wonders and affirm our faith in God because he enabled Israel to pass through the Red Sea and led them through Moses and Aaron. Indeed, as Tremper Longman says,

Christian readers of this psalm have even more reason to look to God's past acts as they navigate the struggles of life. We live in the period after the coming of Christ, whose great redemptive acts, which the exodus anticipated, are recorded in the Gospels. We can look at the past, the crucifixion and resurrection of Christ, in the midst of our difficulties, and find confidence for the present and hope for the future (Longman III, 289).

### CHAPTER FOUR

### CAUSE YOUR FACE TO SHINE

### Psalm 80

**Study of the Passage**

Text and Translation

For the Director. To The Lilies. A Testimony. Of Asaph. A Psalm.

1The one who shepherds Israel, listen, the one who drives Joseph like the flock!

The one who sits [above] the cherubim, shine forth!

2Before Ephraim and Benjamin and Manasseh, stir up your might

And come to save us!

3God, restore us

And cause your face to shine that we will be saved.

4LORD God of Hosts,

How long will you smoke [with anger] at the prayer of your people?

5You have fed them with the bread of tears

And you have made them drink tears in measure.

6You have made us a contention to our neighbors

And our enemies make fun [of us] among themselves.

7God of Hosts, restore us

And cause your face to shine that we will be saved.

8You removed a vine from Egypt;

You drove out the nations and planted it.

9You cleared before it

And caused its root to take firm root and it filled the land.

10Its shadow covered the mountains

And its boughs the cedars of God.

11It was sending out its branches as far as the sea

And its young shoots to the river.

12Why have you broken down its walls,

So that all who pass [that] way pluck [its fruit]?

13A boar from the forest tears off [its fruit]

And the creature in the field grazes on it.

14God of Hosts, return!

Look from heaven and see and take care of this vine,

15Even the root you planted with your right hand

And the son you strengthened for yourself.

16It is burned with fire, it is cut down;

May they perish at the rebuke of your presence.

17May your hand be upon the man of your right hand,

Upon the son of man whom you made strong for yourself.

18Then we shall by no means turn back from you;

You will revive us and we will call upon your name.

19LORD God of Hosts, restore us;

Cause your face to shine that we will be saved.

Situation and Purpose

The names mentioned in the psalm suggest that it was concerned with the Northern Kingdom of Israel (Joseph in verse 1 and Ephraim, Benjamin, and Manasseh in verse 2). The situation addressed by the psalm is most clearly seen in the laments. The first lament reflects a situation in which God is angry with his people and is not listening to their prayers (4), has made their lives difficult so that they cry on a regular basis (5), and has made them the objects of antagonism and derision (6). The tragic allegory of the vine reflects a situation in which God has broken down their defenses, they have been raided by a predatory nation, and they are being plundered by neighboring peoples (12-13). This suggests a time when the Northern Kingdom was being invaded by the Assyrians. Indeed, the superscription in the Septuagint relates this psalm to the invasion of the Assyrians. This could refer to the invasion of Assyria mentioned in Second Kings 15:29 or the invasion of Assyria that resulted in the fall of Israel referred to in Second Kings 17:3-4. The psalm reflects a general situation in which the worshipers have sinned and been judged by God. The purpose of the passage is to lead the worshipers to regret their sin, pray for God to graciously restore them, and commit themselves to be faithful to God and proclaim his name.

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 third Book of Psalms (73-89). This book is dominated by a collection of psalms identified with Asaph with a few psalms identified with the Sons of Korah and David at the end. However, this book contains little discernible strategy. Therefore, placing these psalms in their literary context and determining their role within that context is not very productive. Numerous psalms are related to Asaph in the superscription and this psalm is part of the major collection of these in Psalms 73-83. However, these psalms are very diverse in character. Asaph was a prominent figure in the worship of Israel in Chronicles. Numerous psalms are addressed "To the Director" in the superscription. However, these psalms are also quite diverse in character. Two other psalms are related to "The Lilies" in the superscription (45 and 69), but these don't seem to be related.

Form and Function

The psalm is usually classified as a lament and for good reason as it has many of the classic elements. Nonetheless, I prefer to classify these psalms as liturgies with diverse elements. The psalmist is like a worship leader who leads the worshipers to an authentic encounter with God. The worshipers are led to do what the psalmist does based on what he says. Indeed, in this psalm the psalmist often seems to be speaking on behalf of the worshipers. The psalm does contain lament (4-6 and 8-13). The lament enables the worshipers to identify with the psalmist so that he can effectively lead them. This identification is facilitated by the fact that the same dismal situation seems to be shared by the psalmist and the worshipers. The lament also enables the worshipers to give vent to their own feelings of confusion and anxiety. The lament in verses 8-13 is unique in that it is in the form of an allegorical tragedy. Israel is represented as a vine that God plants and enables to grow, but destroys. The psalm also contains petition (1-3, 7, 14, 15-17, and 19). The psalmist prays not just for himself but for all of God's people. As the psalmist prays he is also leading the worshipers to pray. Finally, the psalm contains commitment (18). The psalmist makes commitments not just for himself but on behalf of the people. In this way he leads the worshipers to also commit themselves to be faithful and proclaim God's name.

Strategy and Structure

The structure of the psalm is defined by the psalmist's use of a refrain (3, 7, and 19). These refrains are nearly identical, but there seems to be some progression in the names used for God. In the first refrain God is simply addressed as God ( _Elohim_ ), whereas in the second refrain God is addressed as God of Hosts and in the third psalm God is addressed as LORD God of Hosts. First, the psalmist prays for God to listen and shine forth, stir up his might and come to save, and restore, shine his face, and save (1-3). Second, the psalmist laments God's anger and treatment of his people and prays for the God of Hosts to restore, shine his face, and save (4-7). Third, the psalmist laments the destruction of Israel using the tragic allegory of a vine (8-13), prays for the God of Hosts to return and take care of the vine and leads the worshipers to commit themselves to faithfully worship God (14-18), and prays for the LORD God of Hosts to restore, shine his face, and save (19).

I. The Psalmist Prays for God to Listen and Save (1-3)

A. The Psalmist Prays for God to Listen and Shine Forth (1)

B. The Psalmist Prays for God to Stir Up His Might and Come to Save (2)

C. Refrain: The Psalmist Prays for God to Restore and Save (3)

II. The Psalmist Laments and Prays for God to Restore (4-6)

A. The Psalmist Laments that God Continues to Be Angry with Their Prayers (4)

B. The Psalmist Laments that God Has Fed Them Tears and Given Them Tears to Drink (5)

C. The Psalmist Laments that God Made Them a Source of Contention and Amusement (6)

D. Refrain: The Psalmist Prays for the God of Hosts to Restore and Save (7)

III. The Psalmist Laments, Makes Commitments, and Prays (8-19)

A. The Psalmist Describes the Growth of the Vine (8-11)

1. He describes the removal of the vine from Egypt and the preparation and planting of the vine (8)

2. He describes the clearing of the way before the vine and causing of its root to take root and fill the land (9)

3. He describes how the vine's shadow covered the mountains and its boughs covered the great cedars (10)

4. He describes how the vine sent out its branches and shoots (11)

B. The Psalmist Laments the Devastation of the Vine (12-13)

1. He laments the breaking down of its walls and the plucking of its fruit (12)

2. He laments a boar tearing its fruit and every animal grazing on it (13)

C. The Psalmist Prays for the God of Hosts to Return and Take Care of the Vine (14-15)

D. The Psalmist Prays for God to Rebuke and Judge Their Enemies (16)

E. The Psalmist Prays for God's Support of the King (17)

F. The Psalmist Commits God's People to Be Faithful and Proclaim in God's Name

G. Refrain: The Psalmist Prays to the LORD God of Hosts to Restore and Save (19)

Message or Messages

The worshipers should pray for God to listen, come with power, restore, treat them with favor, and save them because he is their shepherd who cares for them and he sits enthroned among them. The worshipers should pray for the God of Hosts to restore them, treat them with favor, and save them because he is their God, he has the power and authority to do so, and they desperately need him. The worshipers should repent and commit themselves to be faithful and declare God's name and pray for the LORD God of Hosts to return and take care of them, judge their enemies, support their king, revive and restore them, treat them with favor, and save them because he is their God, he has the power and authority to do so, and they desperately need him.

Analysis of the Details

The Psalmist Prays for God to

Listen and Save

The psalmist prays for God to listen and save in verses 1-3. The psalmist prays for God to listen and shine forth in verse 1, "The one who shepherds Israel, listen, the one who drives Joseph like the flock! The one who sits [above] the cherubim, shine forth!" He prays very urgently for God to listen and shine forth (Indicated in translation with an exclamation point at the end of each petition). He identifies God as "The one who shepherds Israel" and "the one who drives Joseph like a flock." The imagery of shepherd/flock is used in the Old Testament to describe God's relationship with his people (Psalms 23:1; 78:52; 121:4; See also Genesis 48:15 and 49:24; Isaiah 40:11 and 49:9–10; Jeremiah 31:10; Ezekiel 34:11–16; Hosea 13:5–6; and Micah 7:14). This imagery stresses the care of God for his covenant people. He also identifies God as "The one who sits [above] the cherubim." The cherubim were the glorious creatures fashioned and placed on the mercy seat that covered the ark of the covenant. This seat is like a throne upon which God appeared in his glory. Indeed, many English versions translate "sits" with "sits enthroned." This imagery depicts God's sovereignty since he sits enthroned, mercy since he sits on the mercy seat, and his presence among his people since the ark traveled in the center of Israel wherever they went. The psalmist prays for God to stir up his might and come to save in verse 2, "Before Ephraim and Benjamin and Manasseh, stir up your might and come to save us!" He again prays very urgently for God to stir up his might and come to save (Indicated in translation with an exclamation point). Ephraim, Benjamin, and Manasseh were the tribes that comprised the Norther Kingdom of Israel. There is no question that God has the might, only whether he will use it and come to save. The psalmist prays for God to restore, shine forth, and save in verse 3, "God, restore us and cause your face to shine that we will be saved." This is the first refrain in the psalm and the most basic. God is simply addressed as Elohim. The petition to restore is a prayer to return things to the way they once were. It is a prayer for God to restore his people to their former glory as a nation, but also to restore them to right relationship with him as his covenant people. The petition to cause his face to shine is a prayer for God to look upon them with favor. The ultimate end of all of this is that they will be saved. As the psalmist prays for God to listen and save he is also leading the worshipers to do the same. Therefore, the worshipers should pray for God to listen, come with power, restore, treat them with favor, and save them because he is their shepherd who cares for them and he sits enthroned among them.

The Psalmist Laments and Prays

For God to Restore

The psalmist laments and prays for God to restore in verses 4-7. The psalmist laments that God continues to be angry with their prayers in verse 4, "LORD God of Hosts, how long will you smoke [with anger] at the prayer of your people?" "LORD" is a substitute for the divine name that was revealed to Moses in the wilderness when the covenant was established (Exodus 3:14). He addresses God as the LORD who has established a covenantal relationship with Israel. "God of Hosts" is a title that emphasizes God's power and authority as the commander in chief of the heavenly armies. He uses a rhetorical question to voice his lament. This rhetorical question is the type that has no clear answer and expresses his confusion, frustration, and impatience. It is perhaps equivalent to the exclamation, "It has been too long for you to smoke [with anger] at the prayer of your people!" As Tate observes, "The "How Long?" . . . is a fairly common feature in laments. It suggests that the endurance of the people is nearly exhausted" (Tate, 314). My translation is very literal except for the addition of "with anger" to clarify what is meant by "smoke." Most English versions don't include "smoke" and simply translate "be angry" or something similar. Note that the psalmist describes God's anger as being directed at the prayer of his people rather than the people themselves. He is probably indicating that God has expressed his anger at his people by not listening to their prayers. Ross provides a helpful example from Isaiah 1:15, "when the people prayed for deliverance from the invading Assyrians, God refused to listen--he even despised their hypocritical prayers" (Ross, 699). The psalmist laments that God has fed them with tears and given them tears to drink in verse 5, "You have fed them with the bread of tears and you have made them drink tears in measure." Bread was the staple food for the Hebrews. By saying that God has fed them with the bread of tears he is saying that God has given them a steady diet of tears. Not only that but tears have also been their primary beverage. By saying that God has made them drink tears in measure he is probably stressing how much they have cried. He is probably complaining that God has brought difficulties in their lives so that they are filled with sorrow all of the time. The psalmist laments that God made them a source of contention and amusement in verse 6, "You have made us a contention to our neighbors and our enemies make fun [of us] among themselves." My translation of the first line is literal but not very clear. Probably what is intended is more like, "You set us at odds with our neighbors." Not only that but their neighbors regard them as a joke.

The psalmist prays for the God of Hosts to restore, shine forth, and save in verse 7, "God of Hosts, restore us and cause your face to shine that we will be saved. This is the repeated refrain in which he prays for God to restore and save. He addresses God as "God of Hosts." Again this is a title that emphasizes God's power as the commander and chief of his heavenly armies. He appeals to God based on his power and authority. Again, the petition to restore is a prayer to return things to the way they once were. It is a prayer for God to restore his people to their former glory as a nation, but also to restore them to right relationship with him as his covenant people. The petition to cause his face to shine is a prayer for God to look upon them with favor. The ultimate end of all of this is that they will be saved. As the psalmist prays for God to listen and save he is also leading the worshipers to do the same. Therefore, the worshipers should pray for the God of Hosts to restore them, treat them with favor, and save them because he is their God, he has the power and authority to do so, and they desperately need him.

The Psalmist Laments, Makes

Commitments and Prays

The psalmist laments, makes commitments, and prays in verses 8-19. He describes the growth of the vine, laments the devastation of the vine, prays for the God of Hosts to return and take care of the vine, prays for God to rebuke and judge their enemies, prays for God to support his man the king, commits God's people to be faithful and proclaim God's name, and prays for the LORD God of Hosts to restore, shine forth, and save.

**The psalmist describes the growth of the vine.** The psalmist describes the growth of the vine in verses 8-11. This allegory may have its basis in the blessing of Joseph in Genesis 49:22, "Joseph is a fruitful vine, a fruitful vine beside a spring; its branches climb over the wall"(CSB). However, Israel is frequently described as a vine in the Old Testament (Isaiah 5:1-7 and 27:2-6; Jeremiah 2:21 and 12: 10; Ezekiel 15:1-8 and 19:10-14; and Hosea 10: 1). He describes the removal of the vine from Egypt and the preparation and planting of the vine in verse 8, "You removed a vine from Egypt; you drove out the nations and planted it." This verse contains a few hints for understanding the allegorical interpretation ("Egypt" and "drove out the nations"). Therefore it is relatively easy to understand that he is describing God delivering Israel from Egypt as one might take a vine from one location in order to transplant it, driving out the nations before them as one might clear the ground for planting, and enabling them to settle in the land as one might plant a vine in a new location. He elaborates on the clearing of the way before the vine and causing its root to take root and fill the land verse 9, "You cleared before it and caused its root to take firm root and it filled the land." This verse contains no hints but is still fairly transparent especially since it echoes some of what was described in the previous verse.. He describes God enabling them to defeat the peoples of the land as one clears land before planting a vine. As Spurgeon so beautifully puts it, "The weeds, brambles, and huge stones were cleared; the Amorites, and their brethren in iniquity, were made to quit the scene, their forces were routed, their kings slain, their cities captures, and Canaan became like a plot of land, made ready for a vineyard" (Spurgeon, Kindle Locations 57409-57411). The psalmist describes God making it possible for them to be firmly establish like a vine taking firm root. He stresses that they took firm root by using a verb and object from the same root. He describes how the vine's shadow covered the mountains and its boughs covered the great cedars in verse 10, "Its shadow covered the mountains and its boughs the cedars of God." This verse contains no hints but is also fairly transparent. Mountains are obviously large, but the shadow of the vine covered the mountains. The phrase "the cedars of God" could be translated "the great cedars." The word God or _Elohim_ is sometimes added to emphasize something's greatness. He maintains that the vine's boughs even covered the great cedars. Therefore he is describing the growth and development of Israel into a great nation. He describes how the vine sent out its branches and shoots in verse 11, "It was sending out branches as far as the sea and its young shoots to the river." This verse does contain hints ("the sea" and "the river") and echoes the previous verse. He describes Israel spreading out and as far as the Mediterranean Sea and to the Euphrates River like a vine grows and spreads (See Deuteronomy 11:24). As Tate concludes, "The thought in historical terms can hardly be of anything else but of the great empire of David, whose territory extended from the Mediterranean to the Euphrates" (Tate, 315).

**The psalmist laments the devastation of the vine.** The psalmist laments the devastation of the vine in verses 12-13. These verses contain no hints and are not as clear with regard to the allegorical interpretation, but can still be understood with just a little imagination. He laments the breaking down of its walls and the plucking of its fruit in verse 12, "Why have you broken down its walls, so that all who pass [that] way pluck [its fruit]?" He is probably describing the breaking down of Israel's defenses (and perhaps even the walls of Samaria) and the plundering of Israel by its neighbors. He attributes the breaking down of its walls to God. He laments a boar tearing its fruit and creatures grazing on it in verse 13, "A boar from the forest tears off [its fruit] and the creature in the field grazes on it." This verse echoes the final line of the previous verse and probably describes Israel being ravaged by a fierce nation (Perhaps Assyria) like a vine might be ravaged by a boar. The second line is difficult to translate, especially the word translated "creature." If my translation is correct it probably describes Israel being plundered by its neighbors, echoing the second line in the previous verse.

**The psalmist prays for God to return and take care of the vine.** The psalmist prays for God to return and take care of the vine in verses 14-15, "God of Hosts, return! Look from heaven and see, and take care of this vine and the root you planted with your right hand and the son you strengthened for yourself." God is addressed as the "God of Hosts." This address for God emphasizes his power as the commander and chief of the heavenly armies. The petition for God to return is stated very emphatically using the particle of entreaty, probably to stress the urgency (Indicated in translation with an exclamation point). God is portrayed as being far off in heaven. He prays for God to look and see what he has planted and take care of it. He further identifies this vine as the root he has planted and the son he has strengthened. This is probably the root of the plant that was taken from Egypt. The son is another way of referring to Israel that emphasizes their close relationship with God (See Exodus 4:22-23). He is probably appealing to God based on their close relationship and history as his covenant people.

**The psalmist prays for God to rebuke and judge their enemies.** The psalmist prays for God to rebuke and judge their enemies in verse 16, "It is burned with fire, it is cut down; may they perish at the rebuke of your presence. I have taken the first line to refer to Israel or the vine and the second line to refer to their enemies. This is justified because the participles in the first line are feminine singular like the vine and the subject of the verb in the second line is plural. The vine (Israel) has been burned with fire and cut down. It has been devastated. They are in desperate need. I have taken the verb in the second line to be jussive rather than a simple imperfect and translated it as a petition. This is justified by the fact that the consonants of the jussive and simple imperfect are identical and the subsequent verse clearly contains a jussive verb used in a petition.

**The psalmist prays for God to support his man the king.** The psalmist prays for God to support of the king in verse 17, "May your hand be upon the man of your right hand, upon the son of man whom you made strong for yourself." The king is probably "the man of your right hand" and "the son of man whom you made strong for yourself." The right hand is the hand of power. By describing the king as "the man of your right hand" and "the son of man whom you made strong for yourself" he is indicating that the king is the man that God has given power and used as his instrument. His prayer that God's right hand would be on the king is a prayer for God to support him and use him.

**The psalmist commits God's people to be faithful and proclaim God's name.** The psalmist commits God's people to be faithful and proclaim God's name in verse 18, "Then we shall by no means turn back from you; you will revive us and we will proclaim in your name." His petitions are based on God supporting the king and reviving his people. Nonetheless, these are legitimate commitments to be faithful and proclaim God's name. The reason for Israel's devastation was their unfaithfulness to God by worshiping and praising other gods. He states their commitment to be faithful absolutely, "we will by no means turn back." Ross says that to proclaim in God's name means that "they will be faithful worshipers, proclaiming who the LORD is and what he has done for them" (Ross, 705). The psalmist is leading them to repent and faithfully worship God and declare his praise. As Ross says, "On the one hand they will not turn away from the LORD and follow idols, and on the other hand they will be faithful worshipers, proclaiming who the LORD is and what he has done for them" (Ross, 705).

**The psalmist prays for the LORD of Hosts to restore, shine forth, and save.** The psalmist prays for the LORD of Hosts to restore, shine forth, and save in verse 19, "LORD God of Hosts, restore us and cause your face to shine that we will be saved." This is the final refrain. He addresses God as the "LORD God of Hosts." "LORD" is a substitute for the divine name of God that was revealed to Moses in the wilderness. Thus it is a name closely associated with the special relationship that existed between God and his covenant people. "God of Hosts" is a name that stresses God's power and authority as the commander in chief of the heavenly armies. He appeals to God based on their covenant relationship and history and his power and authority. Again, the petition to restore is a prayer to return things to the way they once were. It is a prayer for God to restore his people to their former glory as a nation, but also to restore them to right relationship with him as his covenant people. The petition to cause his face to shine is a prayer for God to look upon them with favor. The ultimate end of all of this is that they will be saved. As the psalmist laments the devastation of the vine (Israel), commits God's people to repent and be faithful and declare God's praise, and prays for God to return and take care of the vine, rebuke and judge their enemies, support the king, and restore them and listen to and save them he is leading the worshipers to do the same. Therefore, the worshipers should commit themselves to repent and be faithful and declare God's name and pray for the LORD God of Hosts to return and take care of them, judge their enemies, support their king, revive and restore them, treat them with favor, and save them because he is their God, he has the power and authority to do so, and they desperately need him.

Application of the Message

Christians and Christian churches sometimes fall into sin. As a result they experience God's discipline. They experience difficulties and feel like God is angry with them and not answering their prayers. They feel like God has withdrawn from their lives and is no longer concerned about them. These similarities in the situation provide a strong basis for applying the message of this passage to the modern situation. However, there are a few contextualized issues that need to be addressed. First, Christians need not fear God's rejection because they are secure in Jesus Christ. Second, they know from the teaching and practice of Jesus that they should not pray for their enemies to perish as the psalmist does in verse 16. I usually bypass this issue by restating these imprecatory petitions more broadly in terms of vindication. Third, most Christians do not have a king and even if they do I am not sure the psalmist's prayer for God to support the king would apply. I would relate his prayer for the king to the contextual equivalent of pastors and leaders in the church. Despite these contextual issues the applied message statements that follow are not substantially different than the statements of the message in the original context. Christians should pray for God to listen, come with power, restore, treat them with favor, and save them because he is their shepherd who cares for them and he sits enthroned among them. Christians should pray for the God of Hosts to restore them, treat them with favor, and save them because he is their God, he has the power and authority to do so, and they desperately need him. Christians should repent and commit themselves to be faithful and declare God's name and pray for the LORD God of Hosts to return and take care of them, vindicate them, support their leaders, revive and restore them, treat them with favor, and save them because he is their God, he has the power and authority to do so, and they desperately need him.

Communication of the Message

This psalm is difficult to get a handle on because of the repetition and other issues. I have done my best to communicate the message of the passage below, but maybe you have some better ideas.

**Title:** CAUSE YOUR FACE TO SHINE

**Objective:** The objective of this message is to lead Christians to repent of their sins and pray for God to restore them.

**Proposition:** Christians should pray for God to listen, shine forth, stir up his might, and deliver them; pray for God to return and take care of them; and pray for God to restore, shine his face, and save them; but they should also repent and commit themselves to be faithful to God and worship him alone.
Introduction

Christians sometimes fall into sin and as a result they experience God's discipline. When God disciplines them they may feel like he is angry with them and not answering their prayers. They may feel like God has withdrawn from their lives and is no longer concerned about them. But God is faithful and merciful as he has clearly demonstrated in Jesus. _Illustration of A Christian Who Has Sinned and Been Disciplined by God_. Though the psalmist who wrote psalm 80 lived long before the coming of Jesus, he still shows us how to respond when we have sinned and feel separated from God. _Read Psalm 80_.

I. Christians should pray for God to listen, shine forth, stir up his might, and deliver them because he is their shepherd and the one who is enthroned among them.

A. The psalmist prays for God to listen and shine forth in verse 1, "The one who shepherds Israel, listen, the one who drives Joseph like the flock! The one who sits [above] the cherubim, shine forth!" He prays very urgently for God to listen and shine forth. He identifies God as "The one who shepherds Israel" and "the one who drives Joseph like a flock." The imagery of shepherd/flock is used in the Old Testament to describe God's caring relationship with his people. This imagery stresses the care of God for his covenant people. He also identifies God as "The one who sits [above] the cherubim." The cherubim were the glorious creatures fashioned and placed on the mercy seat that covered the ark of the covenant. This seat is like a throne upon which God appeared in his glory. This imagery depicts God's sovereignty since he sits enthroned, mercy since he sits on the mercy seat, and his presence among his people since the ark traveled in the center of Israel wherever they went.

B. The psalmist prays for God to stir up his might and come to save in verse 2, "Before Ephraim and Benjamin and Manasseh, stir up your might and come to save us!" He again prays very urgently for God to stir up his might and come to save. There is no question that God has the might, only whether he will use it and come to save.

C. _Illustration of God the Good Shepherd (Psalm 23)_

D. Application--As the psalmist prays he is also leading us to pray. Therefore, we should pray for God to listen, shine forth, stir up his might and deliver us because he is our shepherd and the one enthroned among us.

II. Christians should pray for God to return and take care of them because they are his children, he has been gracious to them in the past, and they desperately need him now.

A. The people of Israel had experienced God's grace and the psalmist compares that experience to the growth of a vine in verses 8-11. God removed them from Egypt and replanted them in the Promised Land (8). He cleared the land for them by driving out the nations and enabled them to take firm root (9). They grew so much that they covered the mountains and the great cedars (10) and extended from the Mediterranean Sea to the Euphrates River (11).

B. However, God broke down their walls so all who pass by were able to pluck their fruit (12). They were torn apart by a foreign nation like a boar tearing the fruit of a vine and they were plundered by their neighbors like creatures in the field grazing on an untended vine (13).

C. The psalmist prays for God to return and take care of the vine in verses 14-15, "God of Hosts, return! Look from heaven and see, and take care of this vine and the root you planted with your right hand and the son you strengthened for yourself." The petition for God to return is stated very emphatically, probably to stress his urgency. He prays for God to look and see what he has planted and take care of it. He further identifies this vine as the root he has planted and the son he has strengthened. The son is another way of referring to Israel that emphasizes their close relationship with God. He is probably appealing to God based on their close relationship and history as his covenant people.

D. _Illustration of the Father Love of God (Luke 15:11-24)_

E. Application--As the psalmist prays he is leading us to pray as well. Therefore, we should pray for God to return and take care of us because we are his children, he has been gracious to us in the past, and we desperately need him now.

III. Christians should persistently pray for God to restore, shine his face, and save them because he is the LORD God of Hosts and they cannot live without him.

A. The psalmist prays the same prayer three times in verse 3, "God, restore us and cause your face to shine that we will be saved," in verse 7, "God of Hosts, restore us and cause your face to shine that we will be saved" and in verse 19, "LORD God of Hosts, restore us and cause your face to shine that we will be saved."

B. The only difference is that in each prayer he expands the way he addresses God from simply God, to God of Hosts, to LORD God of Hosts. "LORD" is a substitute for the divine name of God that was revealed to Moses in the wilderness. Thus it is a name closely associated with the special relationship that existed between God and his covenant people. "God of Hosts" is a name that stresses God's power and authority as the commander in chief of the heavenly armies. He appeals to God based on their covenant relationship and history and his power and authority.

C. He prays for God to restore them. He wants God to return things to the way they once were. He wants God to restore them their former glory as a nation, but also to restore them to right relationship with him as his covenant people.

D. He prays for God to shine his face on them. The petition to cause his face to shine is a prayer for God to look upon them with favor. The ultimate end of all of this is that they will be saved.

E. _Illustration of Moses Who Refused to Go without God (Exodus 33)_

F. Application--As the psalmist persistently prays he is also leading us to pray. Therefore, we should persistently pray that God will restore us, shine his face on us, and save us because he is the LORD God Almighty and we cannot live without him.

IV. Christians should not just pray but they should also repent and commit themselves to be faithful to God and worship him alone.

A. The psalmist commits God's people to be faithful and proclaim God's name in verse 18, "Then we shall by no means turn back from you; you will revive us and we will proclaim in your name." His petitions are based on God supporting the king and reviving his people. Nonetheless, these are legitimate commitments to be faithful and proclaim God's name.

B. The reason for Israel's devastation was their unfaithfulness to God by worshiping and praising other gods. The psalmist is leading them to repent and faithfully worship God and declare his praise.

C. He expresses their commitment to be faithful absolutely, "we shall by no means turn back." Unfortunately Israel eventually fell to the Babylonians because they were not faithful to this commitment.

D. _Illustration of Authentic Repentance and Commitment_

E. Application--As the psalmist leads God's people to repent and be faithful he is leading us to repent and commit ourselves to be faithful. Therefore, we should not just pray but we should also repent and commit ourselves to be faithful to God and worship him alone.

Conclusion

We sometimes fall into sin and as a result experience God's discipline. When we experience God's discipline we feel like he is angry with us and not answering our prayers. We feel like God has withdrawn from our lives and is no longer concerned about us. But God is faithful and merciful as he has clearly demonstrated in Jesus. Though the psalmist who wrote psalm 80 lived long before the coming of Jesus, he still shows us how to respond when we have sinned and feel separated from God. We should pray for God to listen, shine forth, stir up his might and deliver us because he is our shepherd and the one enthroned on the cherubim. We should pray for God to return and take care of us because we are his children, he has been gracious to us in the past, and we desperately need him now. We should persistently pray that God will restore us, shine his face on us, and save us because he is the LORD God Almighty and we cannot live without him. We should not just pray but we should also repent and commit ourselves to be faithful to God and worship him alone.

### CHAPTER FIVE

### HOW BELOVED ARE YOUR DWELLING PLACES

### Psalm 84

**Study of the Passage**

Text and Translation

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

1How beloved [are] your dwelling places, LORD of Hosts!

2My soul longs and even faints for the courts of the LORD;

My heart and my flesh cry out for the living God.

3The bird also has found a home

And the swallow a nest for herself,

Where she has put her young with your altars,

LORD of Hosts, my King and my God.

4Blessed are those who dwell in your house!

They are ever praising you. _Selah_

5Blessed [is] the man whose strength [is] in you;

Highways [are] in their hearts.

6Passing through the Valley of Baca, they make it a spring;

The early rains also cover [it] with ponds (blessings).

7They go from strength to strength;

Each appears before God in Zion.

8LORD God of Hosts, hear my prayer!

Listen God of Jacob! _Selah_

9See our shield God

And look on the face of your anointed.

10Indeed, a day in your courts [is] better than a thousand [elsewhere];

I would choose being at the threshold in the house of my God

Rather than dwelling in tents of wickedness.

11For the LORD God [is] a sun and shield;

The LORD gives grace and glory;

He does not withhold anything good

From those who walk with integrity.

12LORD Almighty, blessed [is] the man who trusts in you.

Situation and Purpose

The psalmist expresses his love and longing for God's house, asserts that those who dwell in or go to God's house are blessed, and expresses his preference for God's house to anywhere else. This seems to presuppose a situation in which the psalmist is anticipating a pilgrimage to the Temple in Jerusalem. Indeed, the people of Israel were required to make a pilgrimage to the Temple in Jerusalem three times a year (Exodus 23:17). Therefore, the purpose of this psalm is probably to inspire worshipers to go on pilgrimage to the Temple in Jerusalem. The psalmist also prays for the king in verses 8-9. The purpose of this part of the psalm was probably to lead the worshipers to pray for the king. The psalm contains very little direct information about the specific situation of the worshipers. However, it may have been written to counteract the general tendency to be self-reliant and remote from God. In addition, the psalmist expresses his preference for waiting on the threshold of God's house to dwelling in tents of wickedness. This may reflect the danger of living a life of wickedness rather than seeking God in his house. Therefore, the purpose of the psalm may also be to encourage worshipers to go to God's house and seek God rather than have a worldly lifestyle.

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 third Book of Psalms (73-89). This book is dominated by a collection of psalms identified with Asaph with a few psalms identified with the Sons of Korah and David at the end. However, this book contains little discernible strategy. Therefore, placing these psalms in their literary context and determining their role within that context is not very productive. This psalm is identified with the Sons of Korah in the superscription as are Psalms 42-49, 85, 87-88. Though it may be similar to a few of these psalms they are still quite diverse. However, it is interesting that the first group of psalms identified with the Sons of Korah (42-43) begins with a deep expression of love and longing for God's house similar to the expression of love and longing for God's house in Psalm 84. This psalm is also identified as being " _For the Director_ " in the superscription as are many diverse psalms. This psalm is also identified as being _Upon the Gittith_ in the superscription as are Psalms 8 and 81, but these psalms are very diverse. This psalm is also related in subject matter to other Psalms of Zion (46, 48, 76, 87, and 122). However, it has a distinct focus from these psalms.

Form and Function

The psalm has been frequently classified as a Pilgrimage Psalm; however I would prefer to deal with it as a unique liturgy. The psalmist is like a worship leader and leads to worshipers to have an authentic encounter with God in worship. The worshipers are intended to do what he does based on what he says. In addition, it does have some of the characteristics of wise instruction since he blesses those who go on pilgrimage and commends being in God's house rather than anywhere else and living with faith and integrity. The psalmist expresses his love and longing for God's house and leads worshipers to love and long for God's house (1-3). The psalmist declares that those who dwell in God's house and set their hearts and go on pilgrimage to God's house are blessed and encourages worshipers to go to God's house (4-7). The psalmist prays for God to look with favor on the king and leads the worshipers to pray for God to look with favor on the king (8-9). The psalmist expresses his preference for being in God's house to being anywhere else, especially where wickedness is practiced and commends trusting God and living with integrity (10-12). In this way he leads the worshipers to prefer being in God's house and live with faith and integrity rather than live wickedly.

Strategy and Structure

The psalmist takes several tacks to encourage worshipers to go to God's house and seek God. First, he expresses his love and longing for God house in verses 1-4. Second, he affirms that those who go to God's house are blessed in verses 5-7. Third, he states his preference for being in God's house to anywhere else in verses 10-12. This section is more complicated because he also commends trusting God and living with integrity and discourages living wickedly. Interjected into this strategy is a prayer for God to look with favor on the king in verses 8-9.

I. The Psalmist's Love and Longing for God's House (1-4)

A. The Psalmist Affirms that God's Dwellings Are Beloved (1)

B. The Psalmist Expresses His Longing for God and His Courts (2)

C. The Psalmist Reflects on the Blessedness of the Birds Who Have Taken Shelter in God's House (3)

D. The Psalmist Affirms the Blessedness of Those Who Dwell in God's House (4)

II. The Blessedness of Those Who Dwell in or Go to God's House (5-7)

A. The Psalmist Affirms the Blessedness of Those Who Find Strength in God and Are Determined to Go to God's House (5)

B. The Psalmist Explains Why Those Who Go on Pilgrimage to God's House Are Blessed (6-7)

1. He explains that they have springs and ponds of water as they pass through the Valley of Baca (6)

2. He explains that they get stronger and stronger and are able to come into God's presence (7)

III. The Psalmist Prays for God to Look with Favor on His Anointed (8-9)

A. The Psalmist Prays for God to Hear and Listen to His Prayer (8)

B. The Psalmist Prays for God to Look with Favor on His Anointed (9)

IV. The Psalmist's Preference for God's House to Anywhere Else (10-12)

A. The Psalmist's Preference for One Day in God's House to a Thousand Elsewhere (10a)

B. The Psalmist's Preference for Waiting at the Threshold of God's House to Dwelling in Tents of Wickedness (10b)

C. The Psalmist Declares that God is the Source of Life and Security and Gives Grace and Glory (11a)

D. The Psalmist Declares that God Does not Withhold Any Good Thing from Those Who Live with Integrity (11b)

E. The Psalmist Declares that Those Who Trust in God Are Blessed (12)

Message or Messages

The worshipers should love and long for God's house and cry out for the living God with their whole being because his house is where he lives, even the birds know his house is a place of shelter, he is the LORD of Hosts, their King and their God, and those who dwell in his house are blessed. The worshipers should rely on God for strength and be determined to go to God's house because their tears will turn into pools of blessings, they will go from strength to strength, and each of them will come into God's presence. The worshipers should pray for God to listen to their prayers and look on the king with favor because the king is their shield and God's anointed and God is the LORD God of Hosts. The worshipers should prefer God's house to anywhere else and live by faith and with integrity because the LORD God is their source of life and protection, he gives grace and glory, he does not withhold any good thing from those with integrity, and those who trust in him are blessed.

Analysis of the Details

The Psalmist's Love and Longing

For God's House

The psalmist expresses his love and longing for God's house in verses 1-3. He expresses his love for God's dwellings, his longing for God's courts, reflects on the blessedness of the birds who have taken shelter in God's house, and affirms the blessedness of those who dwell in God's house.

**The psalmist expresses his love for God's dwellings**. The psalmist expresses his love for God's dwellings in verse 1, "How beloved [are] your dwelling places, LORD of Hosts!" Most English versions translate the first line like the CSB, "How lovely is your dwelling place." However, the word usually translated "lovely" probably does not mean that God dwelling is lovely or beautiful but that it is beloved. As Ross says, "The point is that the sanctuary is not simply a place that looks lovely or is aesthetically pleasing; rather, it is a place that is greatly loved by the faithful because it is the dwelling place of their sovereign LORD" (Ross, 756). Thus the psalmist expresses his love for God's dwelling. He stresses the extent of his love for God's dwellings with the intensive use of the interrogative pronoun (Translated "How beloved" and by making it an exclamation). God's dwelling probably should be understood as the temple. Oddly the psalmist refers to the temple as "your dwelling places." This could simply be a reference to the many buildings that comprised the temple, but it could be used to emphasize the greatness of God's dwelling, "your great dwelling place" (See also Ross, 756). This would fit with his emphasis on his love and longing for God's house. He refers to God as the "LORD of Hosts." This title emphasizes God's covenant relationship with Israel through the name given to Moses in the wilderness ("LORD") and God's power and authority as the commander in chief of the heavenly armies ("of Hosts").

**The psalmist expresses his longing for God and his courts**. The psalmist expresses his longing for God and his courts in verse 2, "My soul longs and even faints for the courts of the LORD; my heart and my flesh cry out for the living God." He emphasizes the depth of his longing by indicating that it comes from his soul or inner being. The verb translated "longs" expresses his deep desire to be in God's house, but this is intensified even further by the emphatic use of the conjunction (Translated "even") and the verb translated "faints." This verb literally means "be complete" or "spent" and expresses the idea that he so deeply longs for God that he is about to pass out. I like Goldingay's translation, "My whole being craved, yes exhausted itself, for Yhwh's courtyards" (Goldingay, 589). The psalmist further emphasizes the extent of his longing by saying that his whole being, his inner being ("heart") and his outer being ("flesh"), cry out for the living God. The verb translated "cry out" also accentuates his longing since this is a loud shout.

**The psalmist reflects on the blessedness of the birds who have taken shelter in God's house**. The psalmist reflects on the blessedness of the birds who have taken shelter in in God's house in verse 3, "The bird also has found a home and the swallow a nest for herself, where she has put her young with your altars, LORD of Hosts, my King and my God." I can almost picture the psalmist reflecting on the birds nesting near the altar while he is worshiping. The psalmist was probably thinking that if even the birds see the value of making their home in God's house near the altar, then God's people should certainly see the value of coming to God's house. He again addresses God as "LORD of Hosts," a title that emphasizes God's covenant relationship with his people ("LORD") and his power and authority as the commander in chief of God's heavenly army ("of Hosts"). He adds that God is "my King and my God," titles that recognize God's authority over him as his king and his God.

**The psalmist affirms the blessedness of those who dwell in God's house**. The psalmist affirms the blessedness of those who dwell in God's house in verse 4, "Blessed are those who dwell in your house. They are ever praising you. _Selah_." Those who dwell in God's house are the priests, singers, musicians and other ministers during their times of service. He explains that they are blessed because they are "ever praising you." He stresses their continual praise with the adverb (Translated "ever"). You can feel his envy of those who serve at the temple. They have the unique privilege of being able to be in God's presence and praise him continually. He concludes this verse with _Selah_. This probably marks a pause to consider the significance of what has preceded. This is probably a good time for us also to consider the significance of what has preceded as well. As the psalmist expresses his love and longing for God's house he is leading the worshipers to also love and long for God's house. Therefore, the worshipers should love and long for God's house and cry out for the living God with their whole being because he lives in his house, even the birds know his house is a place of shelter, he is the LORD of Hosts, their King and their God, and those who dwell in God's house are blessed.

The Blessedness of Those Who Go on

Pilgrimage to God's House

The psalmist affirms that those who go on pilgrimage to God's house are blessed in verses 5-7. He affirms the blessedness of those who find strength in God and are determined to go to God's house and explains that those who go on pilgrimage are blessed.

**The psalmist affirms the blessedness of those who find strength in God and are determined to go to God's house**. The psalmist affirms the blessedness of those who find strength in God and are determined to go to God's house in verse 5, "Blessed [is] the man whose strength [is] in you; highways [are] in their hearts." Through this blessing the psalmist is probably encouraging the worshipers to rely on God for strength and go to God's house so that they can be blessed. I have translated the last line of the verse literally, "highways [are] in their hearts." Most English versions translate more fully based on the context similar to the NIV, "who have set their hearts on pilgrimage." The heart is used for the inner being, especially the mind and will. Therefore, these are people who are determined to go to God's house. As Ross says, "To say that highways are in their hearts is to say that the trip was on their mind--they were intent on making the journey, the word 'hearts' referring to their desire and decision to go" (Ross, 759-760).

**The psalmist explains that those who go on pilgrimage are blessed**. The psalmist explains that those who go on pilgrimage to God's house are blessed in verses 6-7. He explains that they have a spring and pools as they pass through the Valley of Baca in verse 6, "Passing through the Valley of Baca, they make it a spring; the early rains also cover [it] with pools (blessings)." The location of "the Valley of Baca" is uncertain as is the meaning of Baca. The context seems to demand that the Valley of Baca to be someplace unpleasant. The word Baca has been related to the balsam tree which grows in a harsh environment. It has also been traced to the word for tears. In either case those who go on pilgrimage have a spring and blessings where they would have expected to have no water and hardships. The words for pools and blessings are similar and this may be an intentional double meaning (Therefore, I have put "blessings" in parenthesis). Their tears are turned into a spring and their hardships are turned into blessings. He explains that they get stronger and stronger and are able to come into God's presence in verse 7, "They go from strength to strength; each appears before God in Zion." Long journeys can be very tiring. Nonetheless, the psalmist affirms that the pilgrims get stronger and stronger as the journey progresses so that they can reach their destination. The ultimate reward of going on pilgrimage is coming into God's presence. In the first line the plural is used (" _They_ go from strength to strength"). However, in the second line the singular is employed (Literally " _He_ appears before God in Zion"). This change probably emphasizes that every one of them will be able to come before God ("Each one appears before God in Zion" NKJ). As the psalmist affirms that those who go on pilgrimage to God's house are blessed he is leading the worshipers to determine to go to God's house. Therefore, the worshipers should rely on God for strength and be determined to go to God's house because their tears will turn into pools of blessings, they will go from strength to strength, and each of them will come into God's presence.

The Psalmist Prays for God to Look with

Favor on His Anointed

The psalmist prays for God to look with favor on his anointed in verses 8-9. He prays that God would hear and listen to his prayer in verse 8, "LORD God of Hosts, hear my prayer!" Listen, God of Jacob! _Selah_." The urgency of his prayer is emphasized both by repetition ("hear . . . Listen") and the forms of the verbs (Indicated in translation by making the petitions exclamations). He identifies God as the "LORD God of Hosts" and the "God of Jacob." The first of these addresses appeals to God based on their covenant relationship with him ("LORD") and his power and authority as the commander in chief of the heavenly armies ("God of Hosts"). The second of these addresses again appeals to God based on his special relationship and promises to Jacob or Israel. He prays for God to look with favor on his anointed in verse 9, "See our shield God and look on the face of your anointed." Again the urgency of his prayer is emphasized both by repetition ("See . . . look") and the forms of the verbs (Indicated in translation by making the petitions exclamations). To "See" and "look on the face" probably means to look with favor and blessing. Their shield and God's anointed is probably the king. Though "our shield" could refer to God as it does in verse 11, it probably parallels "your anointed" in the second line, which more clearly refers to the king. The psalmist prays for the king because he recognizes that the king is their shield or basis for security. He identifies the king as God's anointed because he is appealing to God based on his selection of the king. As the psalmist prays for God to look with favor on the king he is leading the worshipers to do the same. Therefore, the worshipers should pray for God to listen to their prays and look on the king with favor because the king is their shield and God's anointed and God is the LORD God of Hosts.

The Psalmist's Preference for God's

House to Anywhere Else

The psalmist asserts his preference for God's house to anywhere else in verses 10-12. The psalmist asserts that he prefers one day in God's house to a thousand days anywhere else in the first part of verse 10, "Indeed, a day in your courts [is] better than a thousand [elsewhere]." He introduces this assertion with a conjunction which is normally inferential, but does not seem to be used that way here and I have understood it as emphatic ("Indeed"). He expresses his preference by comparing one day in God's house with a thousand anywhere else. He probably means that he is more blessed by one day in God's presence than a thousand anywhere else. A day focused on God is better than a thousand ordinary days. The psalmist asserts his preference for waiting on the threshold of God's house to dwelling in the tents of wickedness in the second part of verse 10, "I choose being at the threshold in the house of my God rather than dwelling in tents of wickedness." He expresses his preference by stating what he has chosen. Most English versions are similar to the NIV, "I would rather be a doorkeeper in the house of my God." However, the verb employed asserts his choice very forcefully using the perfect state (Translated "I choose" but "I have chosen" may be even better). In addition, the translation "doorkeeper" is a bit misleading. The doorkeeper was an honored position in the temple, but what the psalmist describes is probably someone who is on the outside waiting to get in. Thus the psalmist probably emphasizes his preference for God's house by asserting that he would rather be on the outside of God's house waiting to get in than be in an established position ("dwelling") in the tents of wickedness. This may not just encourage worshipers to go to God's house, but it also may warn them to avoid wickedness.

The psalmist declares that God is the source of life and security and gives grace and glory in the first part of verse 11, "For the LORD God [is] a sun and shield; The LORD gives grace and glory." Though the sun is not normally used to describe God in the Old Testament, the sun gives warmth and life to the earth. By identifying God as a sun he is probably saying that God is their basis for blessing and life. A shield gives protection to a soldier. By identifying God as a shield he is saying that God is their source of security. Grace in this context is probably favor and glory is probably honor. Therefore, he is saying that God treats those who come to him with kindness and exalts them. The psalmist declares that God does not withhold any good thing from those who live with integrity in the second part of verse 11, "He does not withhold anything good from those who walk with integrity." He states this assurance absolutely ("He does not withhold anything good"). This is probably a negative understatement (litotes) that actually affirms absolutely that God gives them everything good. The word translated "integrity" literally means "completeness" and describes a life that is whole or sound. The idea is probably that they live in such a way that completely reflects that they are God's people. Through this assurance he is probably not only encouraging them to come to God's house but also commending this life of integrity. He declares that those who trust in God are blessed in verse 12, "LORD of Hosts, blessed [is] the man who trusts in you." Through this assurance he is probably not only encouraging them to come to God's house because it is a place of blessing but commending faith in God since it results in blessing. As the psalmist asserts his preference for God's house to anywhere else he is leading the worshipers to do the same. Therefore, the worshipers should prefer God's house to anywhere else and live by faith and with integrity because the LORD God is their source of life and protection, he gives grace and glory, he does not withhold any good thing from those with integrity, and those who trust in him are blessed.

Application of the Message

There are certainly some contextualized elements that need to be consider when applying the message of this passage to the modern situation. Though Christians do sometimes go to Jerusalem, they do not normally do so because they believe that it is where God lives. Indeed, for Christians God's presence is no longer regarded as being at the temple in Jerusalem. In addition, Christians no longer have a king, especially one who is integrally involved in the worship of God. Nonetheless, Christians do go to church and even though they believe that God is present wherever they are, they also believe that God is especially present when Christians gather for worship. Christians also have church leaders that have responsibility for them and need their prayers. Therefore, the message statements that follow reflect these contextual equivalents. Christians should love and long for God's house and cry out for the living God with their whole being because he lives in his house, even the birds know his house is a place of shelter, he is the LORD of Hosts, their King and their God, and those who spend time in his house are blessed. Christians should rely on God for strength and be determined to go to God's house because their tears will turn into pools of blessings, they will go from strength to strength, and each of them will come into God's presence. Christians should pray for God to listen to their prayers and look on their leaders with favor because their leaders take care of them, their leaders are God's chosen ministers, and God is the LORD God of Hosts. Christians should prefer God's house to anywhere else and live by faith and with integrity because the LORD God is their source of life and protection, he gives grace and glory, he does not withhold any good thing from those with integrity, and those who trust in him are blessed.

Communication of the Message

**Title:** HOW BELOVED IS YOUR DWELLING PLACE

**Objective:** The objective of this message is to lead Christians to love and long for God's house, be determined to go to God's house, prefer God's house to anywhere else, and come to God's house trusting in him and being dedicated to a life of integrity.

**Proposition:** Christians should love and long for God's house, be determined to go to God's house, prefer God's house to anywhere else, and come to God's house trusting in him and being dedicated to a life of integrity so that they can experience God and his blessings..
Introduction

Sometimes Christians lose their enthusiasm for coming to church. Maybe it is because they are busy with work or have other worldly interests. Maybe they rationalize that they can worship God on their own at the lake or on the golf course. However, the Book of Hebrews says in 10:25, "Do not give up meeting together, as some are in the habit of doing" (NIV). Indeed, we have good reason to come to church. As Jesus reminds us in Matthew 18:20, "For where two or three come together in my name, there I am with them" (NIV). Though we can come to Jesus anywhere, he is especially present where Christians gather together in his name. We should all have the same enthusiasm as the psalmist who wrote Psalm 84. Let's consider what he has to say and maybe some of his enthusiasm will rub off on us. _Read Psalm 84_.

I. Christians should love and long for God's house because it is where he is, it is a place of shelter, and those who spend time there are blessed.

A. The psalmist expresses his love for God's dwellings in verse 1, "How beloved [are] your dwelling places, LORD of Hosts!" He loves God's dwellings because that is where the LORD God of Hosts lives.

B. The psalmist expresses his longing for God's courts in verse 2, "My soul longs and even faints for the courts of the LORD; my heart and my flesh cry out for the living God." He emphasizes the depth of his longing by indicating that it comes from his soul or inner being. The psalmist further emphasizes the extent of his longing by saying that his whole being, his inner being ("heart") and his outer being ("flesh"), cry out for the living God.

C. The psalmist reflects on the blessedness of the birds who have taken shelter in in God's house in verse 3, "The bird also has found a home and the swallow a nest for herself, where she has put her young with your altars, LORD of Hosts, my King and my God." I can almost picture the psalmist reflecting on the birds nesting near the altar as he worships. The psalmist was probably thinking that if even the birds see the value of making their home in God's house near the altar, then God's people should certainly see the value of coming to God's house. After all he is the LORD of Hosts, their king and their God.

D. The psalmist affirms the blessedness of those who dwell in God's house in verse 4, "Blessed are those who dwell in your house; they are ever praising you.." They are blessed especially because they can always be in God's presence and praise him.

E. _Illustration of Love and Longing for God's House_

F. Application--As the psalmist expresses his love and longing for God's house he is leading us to also love and long for God's house. Therefore, we should love and long for God's house because he lives in his house, even the birds know his house is a place of shelter, and those who dwell in God's house are blessed.

II. Christians should rely on God for strength and be determined to go to God's house because their tears will turn into pools of blessings, they will go from strength to strength, and they will be able to come into God's presence.

A. The psalmist affirms the blessedness of those who find strength in God and are determined to go to God's house in verse 5, "Blessed [is] the man whose strength [is] in you; highways [are] in their hearts." Through this blessing the psalmist is probably encouraging the worshipers to rely on God for strength so that they can be blessed. I have translated the last line of the verse literally, "highways [are] in their hearts." Most English versions translate more fully based on the context similar to the NIV, "who have set their hearts on pilgrimage." The heart is used for the inner being, especially the mind and will. Therefore, these are people who are determined to go to God's house.

B. The psalmist explains that those who go on a pilgrimage to God's house have a spring and pools as they pass through the Valley of Baca in verse 6, "Passing through the Valley of Baca, they make it a spring; the early rains also cover [it] with pools (blessings)." The location of the Valley of Baca is uncertain as is the meaning of Baca. The context seems to demand that the Valley of Baca to be someplace unpleasant. The word Baca has been related to the balsam tree which grows in a harsh environment and it has also been traced to the word for tears. In either case those who go on pilgrimage have a spring and pools where they would have expected no water and hardships. The words for blessings and pools are similar and this may be an intentional double meaning. Their tears are turned into a spring and their hardships are turned into blessings.

C. The psalmist explains that those who go on pilgrimage to God's house get stronger and stronger and are able to come into God's presence in verse 7, "They go from strength to strength; each appears before God in Zion." Long journeys can be very tiring. Nonetheless, the psalmist affirms that the pilgrims get stronger and stronger as the journey progresses so that they can reach their destination. The ultimate reward of going on pilgrimage is coming into God's presence.

D. _Illustration of the Blessings of Going to God's House_

E. Application--As the psalmist affirms that those who rely on God for strength and go on pilgrimage to God's house are blessed he is leading us to rely on God and be determine to go to God's house. Therefore, we should rely on God for strength and be determined to go to God's house because our tears will turn into pools of blessings, we will go from strength to strength, and each of us will come into God's presence.

III. Christians should prefer God's house to anywhere else because he is their source of life and security and he gives grace and glory.

A. The psalmist asserts that he prefers one day in God's house to a thousand days anywhere else in the first part of verse 10, "Indeed, a day in your courts [is] better than a thousand [elsewhere]." He expresses his preference by comparing one day in God's house with a thousand anywhere else. He probably means that he is more blessed by one day in God's presence than a thousand anywhere else. A day focused on God is better than a thousand ordinary days.

B. The psalmist asserts his preference for waiting on the threshold of God's house to dwelling in the tents of wickedness in the second part of verse 10, "I choose being at the threshold in the house of my God rather than dwelling in tents of wickedness." He expresses his preference by stating what he has chosen. He would rather be on the outside of God's house waiting to get in than be in an established position ("dwelling") in the tents of wickedness. This may not just encourage worshipers to be in God's house, but it also may warn them to avoid wickedness.

C. The psalmist explains that God is the source of life and security and gives grace and glory in the first part of verse 11, "For the LORD God [is] a sun and shield; The LORD gives grace and glory." The sun gives warmth and life to the earth. By identifying God as a sun he is probably saying that God is their basis for blessing and life. A shield gives protection to a soldier. By identifying God as a shield he is saying that God is their source of security. Grace in this context is probably favor and glory is probably honor. Therefore, he is saying that God treats those who come to him with kindness and exalts them.

D. _Illustration of the Superiority of Being in God's House to Anywhere Else_

E. Application--As the psalmist states his preference for being in God's house to anywhere else he is leading us to prefer God's house. Therefore, we should prefer God's house to anywhere else because the LORD God is our source of life and protection and he gives us grace and glory.

IV. Christians should come to God's house trusting in him and being dedicated to a life of integrity because he will bless them.

A. In verse 10 the psalmist stated his preference for being in God's house rather than being in tents of wickedness. This is probably a subtle warning for us to avoid wickedness.

B. The psalmist explains that God does not withhold any good thing from those who live with integrity in the second part of verse 11, "He does not withhold anything good from those who walk with integrity." The word translated "integrity" literally means "completeness" and describes a life that is whole or sound. The idea is probably that they live in such a way that completely reflects that they are God's people. Through this assurance he is probably not only encouraging them to come to God's house but also commending this life of integrity.

C. The psalmist affirms that those who trust in God are blessed in verse 12, "LORD of Hosts, blessed [is] the man who trusts in you." Through this assurance he is not only encouraging them to come to God's house because it is a place of blessing but commending faith in God since it results in blessing.

D. _Illustration of a Life of Faith and Integrity_

E. Application--The psalmist encourages us to go to God's house embracing a life of faith and integrity. Therefore, we should come to God's house trusting in him and being dedicated to a life of integrity because God will bless us and not withhold any good thing from us.

Conclusion

Sometimes we lose our enthusiasm for coming to church. Maybe it is because we are busy with work or have other worldly interests. Maybe we rationalize that we can worship God on our own at the lake or on the golf course. We should all have the same enthusiasm as the psalmist who wrote Psalm 84. We should love and long for God's house because he lives in his house, even the birds know his house is a place of shelter, and those who dwell in God's house are blessed. We should rely on God for strength and be determined to go to God's house because our tears will turn into pools of blessings, we will go from strength to strength, and each of us will come into his presence. We should prefer God's house to anywhere else because the LORD God is our source of life and protection and he gives us grace and glory. We should come to God's house trusting in him and being dedicated to a life of integrity because God will bless us and not withhold any good thing from us.

### CHAPTER SIX

### SHOW US YOUR STEADFAST LOVE

### Psalm 85

**Study of the Passage**

Text and Translation

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

1LORD, you were pleased with your land;

You restored the restoration of Jacob.

2You lifted the iniquity of your people;

You covered all their sin. _Selah_.

3You gathered all your outburst;

You turned back from your burning anger.

4Restore us, God of our salvation

And discontinue your indignation toward us.

5Will you be angry with us forever?

Will you prolong your anger for all generations?

6Will you yourself not return [and] revive us,

So that your people may rejoice in you?

7Show us your steadfast love, LORD

And grant us your salvation.

8 **I will listen** to what God the LORD says,

For he speaks peace to his people, to his faithful ones;

But let them not turn back to stupidity.

9Surely his salvation [is] near to those who fear him,

So that glory may settle in our land.

10Steadfast love and faithfulness have met together;

Righteousness and wellbeing have kissed each other.

11Faithfulness springs from the earth

And righteousness looks down from heaven.

12Indeed, the LORD will give what is good

And our land will give its produce.

13Righteousness goes before him

And establishes his footsteps for a way.

Situation and Purpose

The psalm reflects a situation in which the worshipers have sinned in the past and have experienced God's gracious forgiveness and restoration. This situation is reflected in verses 1-3 where the psalmist affirms God's gracious forgiveness and restoration in the past. However, it seems that the worshipers have again sinned and have been disciplined by God. This situation is reflected in the psalmist's prayer in verses 4-7 where he asks God to restore them, stop being angry with them, show his steadfast love to them, and save them. The psalm also seems to reflect a situation in which the worshipers are faced with a choice. Either they can remain faithful to God or they can turn back to stupidity (8). Either they can fear God and live righteously and faithfully in harmony with God and experience his steadfast love and peace or continue to experience his discipline. This situation is reflected in the psalmist's commendation of fearing God and living faithfully in verses 9-13.

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 third book (73-89). This book is dominated by a collection of psalms identified with Asaph with a few psalms identified with the Sons of Korah and David at the end. However, this book contains little discernible strategy. Therefore, placing these psalms in their literary context and determining their role within that context is not very productive. This psalm is one of the psalms in this book identified with the Sons of Korah in the superscription as are Psalms 84, and 87-88. Psalms 42-49 are also identified with the Sons of Korah in the superscription. Though it is similar to a few of these psalms they are still quite diverse. This psalm is also identified as being "For the Director" in the superscription as are many diverse psalms. This psalm is also identified as being _Upon the Gittith_ in the superscription as are Psalms 8 and 81, but these psalms are also very diverse.

Form and Function

This psalm is a hybrid that contains some of the characteristics of both liturgy and wise instruction. As a liturgy, the psalmist serves as the worship leader and leads the worshipers to do what he does based on what he says. The psalmist begins in verses 1-3 by affirming his faith in God's grace as the basis for his prayer for God's renewed grace in subsequent verses. Through his affirmation of faith he leads the worshipers to affirm their faith as the basis for their prayer for renewed grace. Next, the psalmist prays for God's grace and restoration of his people once again in verses 4-7. Through this prayer he leads the worshipers to pray for God to be gracious and restore them. The final section of the psalm is a little harder to understand and has the character of wise instruction (8-13). The psalmist is clearly delivering a message from God even though he never specifically says that his words are God's words. For many interpreters it is regarded as an assuring word confirming God's grace to his people. I feel like it is more challenging than that. From my perspective it is clearly a commendation of fearing God and remaining faithful to him and a warning of the folly of turning back.

Strategy and Structure

The psalm seems to have a clear and progressive strategy. First, the psalmist affirms his faith in God's grace to his people in the past (1-3). This provides the basis for the prayer for God's renewed grace to his people (4-7). The fact that God's people sinned and required God's grace in the past and have sinned again and once again require his grace raises the question: Will this pattern continue? Will God's people continue to sin and require his grace? This leads to the final section where the psalmist delivers a message from God the LORD warning them not to turn back and encouraging them to fear God and live faithfully in harmony with him (8-13).

I. The Psalmist Affirms God's Grace (1-3)

A. The Psalmist Affirms that God Has Been Please with and Restored His People (1)

B. The Psalmist Affirms that God Has Forgiven the Sins of His People (2)

C. The Psalmist Affirms that God Has Controlled and Turned Back from His Anger (3)

II. The Psalmist Prays for God to Restore Them (4-6)

A. The Psalmist Prays for God to Restore His People and Stop Being Indignant with Them (4)

B. The Psalmist Expresses His Disbelief that God Would Continue to Be Angry (5)

C. The Psalmist Expresses His Disbelief that God Would not Return and Revive Them (6)

D. The Psalmist Prays for the LORD to Show Them His Steadfast Love and Save Them (7)

III. The Psalmist Delivers a Message from God (8-13)

A. The Psalmist Declares that He Will Listen to God and Explains the Nature of that Message (8-9)

1. He declares that he will listen to what God the LORD says

2. He explains that God speaks peace to his faithful ones

3. He warns God's faithful ones not to turn back

4. He explains that God's salvation is near for those who fear him

B. The Psalmist Describes the Ideal of God and His People Living in Harmony and Its Results (10-12)

1. He describes the ideal of God's steadfast love and his people' faithfulness meeting together (10a)

2. He describes the ideal of God's wellbeing and his people's righteousness kissing (10b)

3. He describes the ideal of God's righteousness looking down from heaven and his people's faithfulness springing from the earth (11)

4. He describes the good that results from God and his people living in harmony (12)

C. The Psalmist Declares that God Is Coming in Righteousness (13)

Message or Messages

The worshipers should pray for God to forgive and restore them because he has graciously controlled his anger, forgiven their sins, and restored his people in the past. The worshipers should pray for God to stop being angry with them and restore and save them because he is the God of their salvation and he will not continue to be angry and refuse to return and revive them due to his steadfast love. The worshipers should listen to what God says and fear and remain faithful to him because God the LORD has spoken, he speaks wellbeing to his faithful ones, turning back is stupid, salvation is near for those who fear him, and their glorious God will dwell in their land. The worshipers should live faithfully and righteously because when they live in harmony with God they will experience his steadfast love and peace and he is coming in righteousness.

Analysis of the Details

The Psalmist Affirms God's

Grace to His People

The psalmist affirms God's grace to his people in the past in verses 1-3. The psalmist affirms that God has been pleased with and restored his people in verse 1, "LORD, you were pleased with your land; you restored the restoration of Jacob." I have translated the verb in the first line "you were pleased" but it is commonly translated "showed favor." The context indicates that God has graciously forgiven them and is now pleased or shown favor to them. I have translated the verb in the second line literally "you have restored the restoration of Jacob." However, this construction could emphasize the completeness of the restoration in which case it could be translated, "you have completely restored Jacob." It is often translated like the CSB, "You restored Jacob's prosperity" or the NIV, "You restored the fortunes of Jacob." The psalmist affirms that God has forgiven the sins of his people in verse 2, "You lifted the iniquity of your people; you covered all their sin. _Selah_." The psalmist describes the sins of the people as a great burden upon them that has been lifted by God. He also stresses that God has covered or forgiven "all" their sin. As Ross says, "Lifting up the iniquity gives the idea that sin is a heavy burden but forgiveness lifts it away. And covering the sin figuratively describes the pardon (an implied comparison), and not a mere veiling of it" (Ross, 773). At this point the word _Selah_ has been added, probably to give the worshipers to reflect on God's gracious restoration and forgiveness. The psalmist affirms that God has controlled and turned back from his anger in verse 3, "You gathered all your outburst; you turned back from your burning anger." The word translated "outburst" in the first line literally describes an overflow or excess and is frequently translated "wrath" or "fury." The verb literally translated "You gathered" probably means that God has kept his excessive wrath or fury under control. Even though God's fury was excessive he graciously chose to keep it under control. The phrase translated in the second line "your burning anger" stresses the extent of God's rage. The verb translated "you turned back" affirms God's grace in choosing to turn away from his anger. Even though God's anger was burning he graciously chose not act on his anger. All of these things that God has done are evidences of his grace. As the psalmist affirms God's grace he is encouraging the worshipers to pray for God's renewed grace. As Ross says, "He has done so in the past; he can be trusted to do so again in the future" (Ross, 774). Therefore, the worshipers should pray for God to forgive and restore them because he has graciously controlled his anger, forgiven their sins, and restored his people in the past.

The Psalmist Prays for God to Restore

The psalmist prays for God to restore his people in verses 4-6. The psalmist prays for God to restore and stop being angry with his people in verse 4, "Restore us, God of our salvation and discontinue your indignation toward us." His petition "Restore us" uses the same verb that was used in his affirmation of God's faithfulness to restore his people in verse 1. This prayer implies that they have once again fallen into sin and need restoration again. By identifying God as the "God of our salvation" he is recognizing that they need God in order to be saved. The verb translated "discontinue" literally means "break" probably in the sense of "break off" and is frequently translated "put away" or "abandon." The psalmist expresses his disbelief that God would continue to be angry in verse 5, "Will you be angry with us forever?" Will you prolong your anger for all generations?" Both of these rhetorical questions are of the type that would normally imply an emphatic "No!" in response. Here they indicate the disbelief of the psalmist that God would do such a thing. Stated more positively they are equivalent to the exclamations, "You can't be angry with us forever! You can't prolong your anger for all generations!" The psalmist expresses his disbelief that God would not return and revive them in verse 6, "Will you yourself not return [and] revive us, so that your people may rejoice in you?" He doubles the subject pronoun in this rhetorical question to emphasize God's identity (Indicated in translation with the reflexive pronoun "Will you yourself not return and revive us"). This accentuates his disbelief because what he describes in the rhetorical question is contrary to what he knows of God's character. This rhetorical question is again of the type that would normally imply an emphatic "No!" in response. Here it again indicates the disbelief of the psalmist would do such a thing. Stated more positively it is equivalent to the exclamation, "You yourself will not refuse to return and revive us so that your people may rejoice!" or even more positively, "You yourself will certainly return and revive us so that your people may rejoice!" He is pleading with God to return and revive his people, but this is an exceedingly bold petition that comes from his knowledge of God and his faith in God. The psalmist prays for God to show his steadfast love and save them in verse 7, "Show us your steadfast love, LORD and grant us your salvation." The word translated "steadfast love" is _hesed_ , an important theological word in the Old Testament that is difficult to translate. It expresses God's care for and commitment to his covenant people and is the basis for the psalmist's hope that God will answer his prayer. He hopes that in God's steadfast love he will again be gracious and restore and save them like he has done in the past. As the psalmist prays for God to stop being angry and restore and save them he is leading the worshipers to do the same. Therefore, the worshipers should pray for God to stop being angry with them and restore and save them because he is the God of their salvation and he will not continue to be angry and refuse to return and revive them due to his steadfast love.

The Psalmist Delivers a Message from God

The psalmist delivers a message from God in verses 8-13. The psalmist declares that he will listen to God and explains the nature of that message, describes the ideal of God and his people living in harmony, and declares that God is coming in righteousness. The fact that God's people have required God's forgiveness and mercy in the past and now require it again raises the question of whether this will keep on being the pattern. Indeed, God's people had a history of sinning, repenting, and seeking God's mercy only to once again sin, repent, and seek God's mercy. This message from God seeks to break that cycle and encourage God's people to be consistently faithful and righteous.

**The psalmist declares that he will listen to God**. The psalmist declares that he will listen to God and explains the nature of that message in verses 8-9. The psalmist declares that he will listen to God in the first line of verse 8, " **I will listen** to what God the LORD says." He stresses his commitment to listen to what God says by using the cohortative mood (Indicated in translation with bold print). Though the psalmist continues to be the speaker, the source of the message that follows is identified in this verse as coming from God the LORD. The psalmist explains that God speaks peace to his faithful ones in the second line of verse 8, "For he speaks peace to his people, to his faithful ones" He qualifies who will receive God's message of peace by clarifying that his people are "his faithful ones." Others may consider themselves among his people but only his faithful ones are truly his people and will receive this message of peace. He explains that God speaks warning to those who turn back in the third line of verse 8, "But let them not turn back to stupidity." The verb translated "let them not turn back" here is used frequently in other forms in this passage. The psalmist has already used it to affirm that God has turned back from his burning anger in verse 3. Perhaps the implication is that they should not turn back from faithfulness if they expect God to turn back from his burning anger. He qualifies what they could turn back to as "stupidity" which is frequently translated "folly." This is his value judgment of a life of unfaithfulness. It is stupid or folly because it displeases God and results in his judgment. He explains that God's salvation is near for those who fear him in verse 9, "Surely his salvation [is] near to those who fear him, so that glory may settle in our land." He stresses the certainty of this affirmation with the emphatic particle (Translated "Surely"). Through this affirmation he commends fearing God since it results in salvation being near and glory settling in their land. They will be delivered from their difficult situation and their glorious God will become a resident in their land with all the blessings that accompany him. As Longman says, "Fear is the proper emotion because it indicates that someone understands their subordinate status before God, and it puts that person in a position of humility, ready to listen and obey God" (Longman III, 313). Indeed, according to Proverbs 9:10, "The fear of the LORD is the beginning of wisdom" and wisdom is the opposite of stupidity or folly. As the psalmist listens to God and explains the nature of God's message he is leading the worshipers to listen to what God says, fear God, and remain faithful. Therefore, the worshipers should listen to what God says and fear and remain faithful to him because God the LORD has spoken, he speak peace to his faithful ones, turning back is stupid, salvation is near for those who fear him, and their glorious God will dwell in their land.

**The psalmist describes the ideal of God and his people living in harmony and its results**. The psalmist describes the ideal of God and his people living in harmony and its results in verses 10-12. These verses have been interpreted in a variety of ways. As Ross summarizes:

There are at least three ways to interpret these verses. First, they may all be taken as divine attributes, and so in the working out of salvation for the people they are all in harmony, restoring the harmony of heaven and earth. Second, they are divine attributes but opposites, so that in the forgiveness and restoration love and truth are harmonized, as well as righteousness and peace. Third, some are divine attributes and others qualities of faithful Israel, so that in the harmony between their faithfulness and God's provision there is a renewal of life (Ross, 777-778).

In verse 10 the psalmist puts qualities in pairs and does not identify whose qualities these are. However, he does distinguish the faithfulness that comes from the earth and the righteousness that looks down from heaven in verse 11. The most natural way of understanding this verse is that faithfulness comes from people on earth and that righteousness comes from God in heaven. Based on verse 11 I have distinguished between the qualities of God and qualities of his people in verse 10. This conclusion is further substantiated by the psalmist's explanation that God's message is not just an assurance of wellbeing, but also a warning to fear God and remain faithful to him in verses 8-9. The psalmist describes the ideal of God's steadfast love and his people's faithfulness meeting together in the first line of verse 10, "Steadfast love and faithfulness have met together." This is the ideal: God's people are faithful and he responds to them with steadfast love. He describes the ideal of God's wellbeing and his people's righteousness kissing in the second line of verse 10, "Righteousness and wellbeing have kissed each other." This is the ideal: God's people live righteously and God blesses them with wellbeing. The word translated "wellbeing" is _shalom_ which is frequently translated "peace." As Tate explains, " _Shalom_ is the comprehensive concept of wellbeing, peace, and welfare which includes love, faithfulness, righteousness, prosperity, and glory" (Tate, 372). The psalmist describes the ideal of the faithfulness of God's people springing from the earth and God's righteousness looking down from heaven in verse 11, "Faithfulness springs from the earth and righteousness looks down from heaven." This is the ideal: God's people are faithful and God looks down from heaven and approves because he is righteous. Nonetheless, these qualities are usually understood to all be attributes of God. If that is the case then the result is similar because in order for God's people to experience the harmonious working of God's faithfulness, steadfast love, righteousness, and wellbeing they need to live in harmony with God by fearing him and remaining faithful to him (8-9). Spurgeon takes an intriguing approach. He attributes all the qualities in verse 10 to God, but maintains that verse 11 depicts God's righteousness and his people's faithfulness, "When God looks down in grace, man sends his heart upward in obedience" (Spurgeon, Kindle Location 60126). The psalmist describes the results of God and his people living in harmony in verse 12, "Indeed, the LORD will give what is good and our land will give its produce." When God's people live faithfully in harmony with God's righteousness he will bless them with what is good and the land will be fruitful.

**The psalmist declares that God is coming in righteousness**. The psalmist declares that righteousness goes before God and establishes a way in verse 13, "Righteousness goes before him and establishes his footsteps for a way." This verse paints a picture. The question is, "What picture does it paint?" My first impression was that this verse portrayed God establishing a righteous way for his people. This seems to be the way that Spurgeon has understood this verse as well, "God's march of right will leave a track wherein his people will joyfully follow" (Spurgeon, Kindle Locations 60176-60177). However Tate is probably right when he suggests, "Righteousness will go before Yahweh as a herald before a king and prepare a way for his journey through the land" (Tate, 372). Therefore, this verse should probably be regarded as an announcement of God coming in righteousness. As the psalmist describes the ideal of God and his people living in harmony and its results and declares that God is coming in righteousness he is leading the worshipers to live faithfully and righteously in harmony with God's way of righteousness. Therefore, the worshipers should live faithfully and righteously because if they live in harmony with God they will experience his steadfast love and wellbeing and God is coming in righteousness.

Application of the Message

Christians have all experienced God's grace and the forgiveness of their sins through Jesus Christ. Nonetheless, they continue to sin and continue to need God's grace and forgiveness. Indeed, they will never be completely free of sin and always need God's grace. Some Christians resign themselves to this reality and don't put much effort into living faithfully for God. However, God expects more from those who are truly his. These similarities in the situation provide a strong basis for apply the message of this passage to the modern situation. Certainly the New Testament teaches that God has provided the ultimate demonstration of his grace in Jesus Christ. Nonetheless, Jesus and the New Testament continue to challenge Christians to live the sanctified life. Therefore, the message of the passage remains relevant for the modern situation and the applied message statements that follow vary only slightly from the statements of the message in the original context. Christians should pray for God to forgive and restore them because he has graciously controlled his anger, forgiven their sins, and restored his people in the past. Christians should pray for God to stop being angry with them and restore and deliver them because he is the God of their salvation and he will not continue to be angry and refuse to return and revive them due to his steadfast love. Christians should listen to what God says and fear and remain faithful to him because God the LORD has spoken, he speaks wellbeing to his faithful ones, turning back is stupid, salvation is near for those who fear him, and they will experience his glorious presence. Christians should live faithfully and righteously because when they live in harmony with God they experience his steadfast love and peace and he is coming in righteousness.

Communication of the Message

**Title:** SHOW US YOUR STEADFAST LOVE

**Objective:** The objective of this message to lead Christians to pray for God's grace and fear God and live faithfully and righteously in harmony with God's character.

**Proposition:** Christians should pray for God's forgiveness and restoration because he has been gracious to them in the past, he is the God of their salvation, and his love is steadfast; fear God and live faithfully because he speaks peace to his faithful ones, turning back is stupid, and salvation is near for those who fear him; and live faithfully and righteously because if they live in harmony with God they experience his steadfast love and wellbeing and he is coming in righteousness.
Introduction

Most of us have experienced God's grace and the forgiveness of our sins through Jesus Christ. Nonetheless, we continue to sin and continue to need God's grace and forgiveness. Indeed, we will never be completely free of sin and always need God's grace. Some Christians resign themselves to this reality and don't put much effort into living faithfully for God. However, God expects more from those who are truly his. The psalmist who wrote Psalm 85 encourages us to keep on praying for God's grace, but he also challenges us to fear God and live faithfully for him and in harmony with God's character. _Read Psalm 85_.

I. Christians should pray for God's forgiveness and restoration because he has been gracious to them in the past, he is the God of their salvation, and his love for them is steadfast.

A. The psalmist affirms that God has been faithful to his people in the past in verses 1-3. Het affirms that God has been pleased with and restored his people in verse 1, "LORD, you were pleased with your land; you restored the restoration of Jacob." He affirms that God has forgiven the sins of his people in verse 2, "You lifted the iniquity of your people; you covered all their sin. _Selah_." He affirms that God has controlled and turned back from his anger in verse 3, "You gathered all your outburst; you turned back from your burning anger."

B. The psalmist prays for God to restore his people in verses 4-6. He prays for God to restore and stop being angry with his people in verse 4, "Restore us, God of our salvation and discontinue your indignation toward us." He expresses his disbelief that God would continue to be angry in verse 5, "Will you be angry with us forever?" Will you prolong your anger for all generations?" He expresses his disbelief that God would not return and revive them in verse 6, "Will you yourself not return [and] revive us, so that your people may rejoice in you?" He is pleading with God to return and revive his people, but this is an exceedingly bold petition that comes from his knowledge of God and his faith in God. He prays for God to show his steadfast love and save them in verse 7, "Show us your steadfast love, LORD and grant us your salvation." The word translated "steadfast love" is _hesed_ , an important theological word in the Old Testament that is difficult to translate. It expresses God's care for and commitment to his covenant people and is the basis for the psalmist's hope that God will answer his prayer. He hopes that in God's steadfast love he will again be gracious and restore and save them like he has done in the past.

C. _Our Ultimate Experience of God's Grace, Forgiveness, and Restoration in Jesus_

D. Application--As the psalmist prays for God to stop being angry and restore and save them he is leading us to do the same. Therefore, we should pray for God to forgive and restore us because he has been gracious to us in the past, he is the God of our salvation, and his love for us is steadfast. As C. H. Spurgeon says and prays, "God's salvation is perfect in kind, comprehensive in extent, and eminent in degree; grant us this, O Lord, and we have all" (Spurgeon, Kindle Locations 59865-59867).

II. Christians should fear God and live faithfully because he speaks peace to his faithful ones, turning back is stupid, deliverance is near for those who fear him, and they will experience his glorious presence.

A. The psalmist declares that he will listen to God in the first line of verse 8, "I will listen to what God the LORD says."

B. The psalmist explains that God speaks wellbeing to his faithful ones in the second line of verse 8, "For he speaks wellbeing to his people, to his faithful ones." He qualifies who will receive God's message of peace by clarifying that his people are "his faithful ones." Others may consider themselves among his people but only his faithful ones are truly his people and will receive this message of wellbeing. _Illustration of the Wellbeing of the Faithful_.

C. The psalmist explains that God speaks warning to those who turn back in the third line of verse 8, "But let them not turn back to stupidity." He qualifies what they could turn back to as "stupidity" which is frequently translated "folly." This is his value judgment of a life of unfaithfulness. It is stupid or folly because it displeases God and results in his discipline. _Illustration of the Stupidity of Turning Back_.

D. The psalmist explains that God's salvation is near for those who fear him in verse 9, "Surely his salvation [is] near to those who fear him, so that glory may settle in our land." Through this affirmation he commends fearing God since it results in salvation being near and glory settling in their land. They will be delivered from their difficult situation and their glorious God will become a resident in their land with all the blessings that accompany him. _Illustration of the Glory of God's Presence_.

E. Application--As the psalmist listens to God and explains the nature of God's message he is leading us to listen to what God says, fear God, and remain faithful to God. Therefore, we should fear and remain faithful to God because God the LORD has spoken, he speak peace to his faithful ones, turning back is stupid, salvation is near for those who fear him, and they will experience his glorious presence.

III. Christians should live faithfully and righteously because if they live in harmony with God they will experience his steadfast love and wellbeing and he is coming in righteousness.

A. The psalmist describes the ideal of God's steadfast love and his people's faithfulness meeting together in the first line of verse 10, "Steadfast love and faithfulness have met together." This is the ideal: God's people are faithful and he responds to them with steadfast love.

B. The psalmist describes the ideal of God's wellbeing and his people's righteousness kissing in the second line of verse 10, "Righteousness and wellbeing have kissed each other." This is the ideal: God's people live righteously and God blesses them with wellbeing.

C. The psalmist describes the ideal of the faithfulness of God's people springing from the earth and God's righteousness looking down from heaven in verse 11, "Faithfulness springs from the earth and righteousness looks down from heaven." This is the ideal: God's people are faithful and God looks down from heaven and approves because he is righteous.

D. The psalmist describes the results of God and his people living in harmony in verse 12, "Indeed, the LORD will give what is good and our land will give its produce." When God's people live faithfully in harmony with God's righteousness he will bless them with what is good and the land will be fruitful.

E. _Illustration of the Blessings of Living in Harmony with God_

F. The psalmist declares that God is coming in righteousness in verse 13, "Righteousness goes before him and establishes his footsteps for a way." Righteousness is a herald before God the king in preparation for him to visit his domain.

G. Application--As the psalmist describes the ideal of God and his people living in harmony and its results and declares that God is coming in righteousness he is leading us to live faithfully in harmony with God's way of righteousness. Therefore, we should live faithfully and righteously because if we live in harmony with God we will experience his steadfast love and wellbeing and God is coming in righteousness.

Conclusion

Most of us have experienced God's grace and the forgiveness of our sins through Jesus Christ. Nonetheless, we continue to sin and continue to need God's grace and forgiveness. Indeed, we will never be completely free of sin and always need God's grace. Some Christians resign themselves to this reality and don't put much effort into living faithfully for God. However, God expects more from those who are truly his. The psalmist who wrote Psalm 85 encourages us to keep on praying for God's grace, but he also challenges us to fear God and live faithfully for him and in harmony with his character. We should pray for God to forgive and restore us because he has been gracious to us in the past, he is the God of our salvation, and his love for us is steadfast. We should fear and remain faithful to God because God the LORD has spoken, he speak peace to his faithful ones, turning back is stupid, salvation is near for those who fear him, and we will experience his glorious presence. We should live faithfully and righteously because if we live in harmony with God we will experience his steadfast love and wellbeing and God is coming in righteousness.

### CHAPTER SEVEN

### INCLINE YOUR EAR LORD

### Psalm 86

**Study of the Passage**

Text and Translation

A Prayer of David.

1Incline your ear, LORD, answer me,

For I [am] poor and needy.

2Preserve my soul, for I am faithful!

You [are] my God, save your servant who trusts in you!

3Be gracious to me, my Lord,

For to you I call all day long.

4Make glad the soul of your servant,

For to you, my Lord, I lift up my soul.

5For you, my Lord, [are] good and ready to forgive

And abounding in steadfast love to all who call upon you.

6Give ear, LORD, to my prayer

And give attention to the sound of my supplications!

7In the day of my distress I call on you,

For you will answer me.

8There is no one like you among the gods, my Lord,

And there is nothing like your works.

9All the nations which you have made will come and bow down before you, my Lord,

And they will give glory to your name.

10For you [are] great and do wondrous deeds;

You alone [are] God.

11Teach me your way, LORD so I can walk in your truth;

Unite my heart to fear your name.

12 **I will praise you** , my Lord, my God, with all my heart

And **I will glorify** your name forever.

13For your steadfast love [is] great toward me

And you will snatch my soul from the depths of _Sheol_.

14God, arrogant men have risen up against me

And a band of terrifying men have sought my life

And they have not set you in front of them.

15But you, my Lord, [are] a God of compassion and grace,

Slow to anger and abounding in steadfast love and faithfulness.

16Turn to me and be gracious to me, give your strength to your servant

And save the son of your handmaid.

17Do for me a sign for good, so that those who hate me may see and be ashamed,

Because **you** , LORD, have helped me and comforted me.

Situation and Purpose

The psalmist is a faithful follower of God, who still seems to struggle with sin and is experiencing significant difficulties and distress. He describes himself as being afflicted and needy in verse 1. He asks God to preserve his life, which implies that his situation could be life-threatening. He describes his situation more specifically in verse 14, "God, arrogant men have risen up against me and a band of terrifying men have sought my life and they have not set you in front of them." From this verse it can be implied that arrogant men who have no regard for God and have significant power to inflict harm are seeking to kill him. Though the psalmist is faithful to God, he asks God to be gracious to him and appeals to God's patience and readiness to forgive. This seems to imply that he recognized that he was a sinner and in need of God's grace. This psalm is identified in the superscription with David. Certainly there are many instances in David's life that would fit this situation though none can be singled out. This psalm would be most meaningful to worshipers who are faithful followers of God, but who still struggle with sin and are experiencing difficulties. The psalmist responds to his situation by calling out to God in his distress, asking God to teach him his ways and unite his heart, and committing himself to declare God's praise. Therefore, the purpose of the passage was to lead the worshipers to call out to God for help in their distress, ask God to teach them his ways and unite their hearts, and to commit themselves to declare God's 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. Nonetheless, the Book of Psalms is divided into 5 books. This psalm is found in the third book (73-89). This book is dominated by a collection of psalms identified with Asaph in the superscription with a few psalms identified with the Sons of Korah and David at the end. However, this book contains little discernible strategy. Therefore, placing these psalms in their literary context and determining their role within that context is not very productive. This psalm is identified with David as are many other psalms throughout the Book of Psalms; however, this is the only psalm that is specifically identified with David in this book. This psalm is identified as a Prayer of David in the superscription. Psalm 17:1 is also identified as a Prayer of David in the superscriptions. Indeed Psalms 17 and 86 have much in common. They both confident prayers of a faithful person for deliverance from distress. Psalms 90, 102, and 142 are also identified as prayers in the superscriptions. The placement of this psalm between Psalms 85 and 87 from the collection of psalms identified with the Sons of Korah is puzzling and has no clear answer. This psalm seems to draw on expressions and images that are found in many other psalms.

Form and Function

The psalm is identified as a prayer in the superscription and indeed it is that and a bit more. Indeed, the whole psalm is addressed to God which is actually quite rare in the Book of Psalms. I prefer to classify this psalm as a liturgy because this prayer is still quite diverse. As a liturgy, the psalmist is like a worship leader. The worshipers are intended to identify with the psalmist and do what he does based on what he says. In this psalm he certainly does pray for God to deliver him from his difficulties and as he does so he also affirms his faith in God (1-7 and 14-17). Through his prayer for help and deliverance the worshipers are led to pray for God to help and deliver them based on what he affirms about God. The psalmist also prays for God to teach him his way and unite his heart to fear God so he can walk in God's truth (11). As he does so he is leading the worshipers also to pray for God to teach them his way and unite their heart to fear God so they can walk in God's truth. In addition, the psalmist glorifies and praises God based on the unsurpassed greatness of God and his works (8-10) and commits himself to praise and glorify God based on his experience of God's steadfast love and deliverance (12-13). As he does so he is leading the worshipers to praise and glorify God based on the unsurpassed greatness of God and his works and their experience of his steadfast love and deliverance.

Strategy and Structure

The psalmist begins and ends with a prayer for deliverance (1-7 and 14-17) . In the center section the psalmist praises God (8-10) and commits himself to praise and glorify God (12-13). Interjected into the praise and commitment to praise God is a prayer for God to teach him his way and unite his heart to fear God so he can walk in God's truth (11). This is probably a chiastic structure. This structure emphasizes by both repetition and placement. The prayer for God to teach him his way and unite his heart so he can walk in God's truth is emphasized by its position in the middle of the psalm (See also Tate 377-378, who finds a more complex chiastic structure).

A Petition for Deliverance (1-7)

B Praise to God (8-10)

C Petition for God to Teach Him His Way and Unite His Heart (11)

B Commitment to Praise God (12-13)

A Petition for Deliverance (14-17)

I. The Psalmist Calls Out to God in His Distress (1-7)

A. The Psalmist Calls Out for God to Listen and Answer Him (1)

B. The Psalmist Calls Out for God to Preserve and Save Him (2)

C. The Psalmist Calls Out for God to Be Gracious to Him (3)

D. The Psalmist Calls Out for God to Make His Soul Glad (4-5)

1. He asks God to make his soul glad (4a)

2. He bases his prayer on his dependence on God (4b)

3. He bases his prayer on God's goodness, readiness to forgive, and steadfast love (5)

E. The Psalmist Calls Out for God to Hear and Pay Attention to His Prayer (6-7)

1. He asks God to hear and pay attention to his prayer (6)

2. He affirms his faith that God will answer his prayer (7)

II. The Psalmist Declares God's Praise (8-10)

A. The Psalmist Praises God because there Is No One like Him and Nothing like His

Works (8)

B. The Psalmist Praise God because All the Nations He Has Made Will Bow Down and Glorify Him (9)

C. The Psalmist Praises God because He Is Great and Does Wondrous Thing and He Alone Is God (10)

III. The Psalmist Asks God to Teach Him and Unite His Heart so He Can Walk in God's Truth (11)

A. The Psalmist Asks God to Teach Him His Way so He Can Walk in God's Truth

B. The Psalmist Asks God to Unite His Heart to Fear God's Name

IV. The Psalmist Commits Himself to Praise and Glorify God (12-13)

A. The Psalmist Commits Himself to Praise and Glorify God (12)

B. The Psalmist Bases His Commitment on God's Steadfast Love and Deliverance (13

V. The Psalmist Calls Out to God to Deliver Him (14-17)

A. The Psalmist Describes His Distressing Situation (14)

B. The Psalmist Affirms His Faith in God (15)

C. The Psalmist Asks God to Strengthen and Save Him (16)

D. The Psalmist Asks God for a Sign to Vindicate Him (17)

Message or Messages

The worshipers should urgently and persistently call out to God in their distress to preserve and save them and make them glad, humbly trusting in and totally relying on him, because the Lord their God is gracious, good, ready to forgive, steadfast in love, and faithful to answer prayer. The worshipers should praise the Lord because there is no one like him and there is nothing like his works, all the nations he has made will bow down and give him glory, he is great and does wondrous things, and he alone is God. The worshipers should ask God to teach them his way and unite their hearts to fear his name so that they can walk in his truth. The worshipers should totally commit themselves to praise and glorify God because their Lord's steadfast love is great toward them and he will deliver them. The worshipers should humbly call to God in their distress for strength, salvation, and vindication because their Lord is a God of compassion and grace, slow to anger, and abounding in steadfast love and grace.

Analysis of the Details

The Psalmist Calls Out to God

In His Distress

The psalmist calls out to God in his distress in verses 1-7. He calls out for God to listen and answer him, preserve and save him, be gracious to him, make his soul glad, and hear and pay attention to his prayer.

**The psalmist calls out for God to listen and answer him**. The psalmist calls out for God to listen and answer him in verse 1, "Incline your ear, LORD, answer me, for I [am] poor and needy." He addresses God as LORD, the name given to Moses in the wilderness. This name emphasizes God's covenant promises. Inclining the ear is something that someone does in order to hear better. The psalmist is praying that God will take an interest in what he is saying. He not only wants God to take an interest in what he is saying but to answer his prayer. These petitions are similar to others later in the psalm that stress his urgency. He bases his prayer on his extreme need. The word translated "poor" is sometimes translated "afflicted" (NAS). He will later describe how arrogant and terrifying men are rising against him and seeking to kill him (14). This is the source of his affliction. He certainly is afflicted and in need of God's intervention.

**The psalmist calls out for God to preserve and save him**. The psalmist calls out for God to preserve and save him in verse 2, "Preserve my soul, for I am faithful! You [are] my God, save your servant who trusts in you." The appeal for God to preserve his soul is stated very strongly (Indicated in translation by making the petition an exclamation). The word translated "soul" is _nephesh_ which probably refers to his whole being in this context and could be translated "life." He bases his appeal for God to preserve and save him on three things. First, he bases his appeal on his faithfulness. The word translated "faithful" stresses his faithfulness. As Longman explains, "faithfulness" is "a word (ḥāsîd) that is related to the noun for 'unfailing love' ( _ḥesed_ ) which denotes loyalty. The psalmist is loyal to God and his covenant" (Longman III, 315). Through this reference to his faithfulness he is also probably leading the worshipers to be faithful. Second, he bases his appeal on his personal relationship with God. God is his God and has some responsibility for him. Third, he bases his appeal on his faith. Through his reference to his trust in God as his servant he probably models for faith for the worshipers. This is the first of several references to himself as God's servant and he is probably establishing his service as a basis for his prayer but also modeling humility in prayer for the worshipers.

**The psalmist calls out for God to be gracious to him**. The psalmist calls out for God to be gracious to him in verse 3, "Be gracious to me, my Lord, for to you I call all day long." He appeals for God's grace. Though he is praying for grace, he is probably establishing God's grace as the basis for prayer. God's people can pray when they are in distress because God is gracious. He addresses God as "my Lord." This is the title for God that emphasizes his sovereignty over everything and everyone. He is probably appealing to God based on his relationship with God as his Lord. However, he is also probably modeling humility in prayer for the worshipers. He also appeals to God based on his persistence. As he does so he is probably encouraging the worshipers to also pray persistently.

**The psalmist calls out for God to make his soul glad**. The psalmist calls out for God to make his soul glad in verses 4-5. He asks God to make his soul glad based on his dependence on God in verse 4, "Make glad the soul of your servant, for to you, my Lord, I lift up my soul." God could certainly make his soul glad by delivering him from his distressing situation. However, God is even able to make the soul glad in the midst of difficulties by his very presence. He appeals to God based on his dependence on God. By saying that he lifts up his soul or life to his Lord, he is saying that he is put his life in God's hands. He describes himself as God's servant and addresses God as his Lord, probably to establish his service as a basis for his prayer but also to model humility in prayer for the worshipers. He bases his prayer on God's goodness, readiness to forgive, and steadfast love in verse 5, "For You, Lord, [are] good and ready to forgive and abounding in steadfast love to all who call upon you." God is good in that he wants what is good for his people. He is ready to forgive their sins. The word translated "steadfast love" is _hesed_. This is an important theological word in the Old Testament that stresses God's care for and faithfulness to his covenant people and promises. As C. H. Spurgeon so beautifully puts it,

God does not dispense his mercy from a slender store which perchance may be so impoverished as to give out altogether, but out of a cornucopiae he pours forth the infinite riches of his mercy: his goodness flows forth in abounding streams towards those who pray and in adoring worship make mention of his name (Spurgeon, Kindle Locations 60373-60375).

**The psalmist calls out for God to hear and pay attention to his prayer**. The psalmist calls out for God to hear and pay attention to his prayer in verses 6-7. He prays for God to hear and pay attention to his prayer in verse 6, "Give ear, LORD, to my prayer and give attention to the sound of my supplications!" The petitions "Give ear" and "pay attention" like "Incline your ear" in verse 1 are verbs that ask for God to take an active interest in what he has to say. These appeals to God are again stated very strongly and stress his urgency (Indicated in translation by making the petitions exclamations). He again addresses God as LORD, the name given to Moses in the wilderness with strong connections to the covenant. He affirms his faith that God will answer his prayer in verse 7, "In the day of my distress I call for you will answer me." He is able to confidently call on God because he believes without a doubt that God will answer him. His faith is based on God's character--his goodness, readiness to forgive, and steadfast love. As the psalmist calls out to God in distress he is leading the worshipers to do the same. Therefore, the worshipers should urgently and persistently call out to God in their distress to preserve and save them and make them glad, humbly trusting in and totally relying on him, because the Lord their God is gracious, good, ready to forgive, steadfast in love, and faithful to answer prayer.

The Psalmist Praises God

The psalmist praises God in verses 8-10. He praises God because there is no one like him and nothing like his works in verse 8, "There is no one like you among the gods, my Lord, and there is nothing like your works." God is absolutely unique among the gods because he actually is while other gods come from the imaginations of people. His works are supernatural and surpass anything in normal experience. Though he seems to be giving some reality to other gods, he affirms that God alone is God in verse 10. He praises God because all the nations he has made will bow down before him in verse 9, "All the nations which you have made will come and bow down before you, my Lord and they will give glory to you name." By saying that they will bow down he means that they will submit to him. He praises God because he is the one who made that nations and all these nations will ultimately recognize his sovereignty and submit to him and glorify him. This will vindicate them for their faith and commitment. He praises God because he is great and does wondrous things and he alone is God in verse 10, "For you [are] great and do wondrous deeds; you alone [are] God." The line translated "you alone [are] God" is difficult to translate and is more literally "You [are] God by yourself." This line emphasizes that God is the only God; all the other gods are imposters. C. H. Spurgeon says, "There are gods by delegated office, such as kings and magistrates, but they are as nothing in the presence of Jehovah; there are also gods by the nomination of superstition, but these are vanity itself, and cannot be compared with the living and true God" (Spurgeon, Kindle Locations 60439-60441). As the psalmist praises God he is also leading the worshipers to praise God. Therefore, the worshipers should praise God because there is no god like him and there is nothing like his works, all the nations he has made will bow down and give him glory, he is great and does wondrous things, and he alone is God.

The Psalmist Asks God to Teach Him His

Way and Unite His Heart

The psalmist asks God to teach him his way and unite his heart in verse 11. He asks God to teach him his way so he can walk in his truth in the first line, "Teach me your way, LORD so I can walk in your truth." The way of God is revealed in both God's gracious actions toward his covenant people and his Law. The psalmist is desperate to know God's way so that he can walk or live in or based on God's true revelation. He asks for God to unite his heart to fear God's name in the second line, "Unite my heart to fear your name." In Hebrew thought, the heart is the inner being of a person, especially the mind and will. A divided heart is focused on nothing and is ineffectual. By asking God to unite his heart, the psalmist is asking God to give him proper focus. As Ross explains, "he wants to be single-minded in his devotion to him. He does not want his mind (and his desires) scattered on all kinds of objects, and so he prays for it to be focused on the one true God" (Ross, 789-790). The psalmist identifies that focus as fear of God's name. God's name represents all he is and all he has done. Rather than a negative concept, fear is a positive concept in Old Testament spirituality. As Proverbs 9:10 says, "The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding." Fear of God's name results in a desire to obey and please him. As Kaiser so beautifully puts it,

He faces the majesty of God as one who, in doing so, becomes thereby for the first time fully conscious of his own inadequacy and can therefore draw near to God only in supplication, asking God to teach him the way which he cannot find by himself, give him the strength to live faithfully and truthfully, and make his distracted heart steadfast in the fear of God, which is the one thing needful, and the beginning and end of all practical wisdom (Kaiser, 578).

As the psalmist asks God to teach him his way and unite his heart to fear God's name he is leading the worshipers to do the same. Therefore, the worshipers should ask God to teach them his way and unite their hearts to fear his name so they can walk in his truth.

The Psalmist Commits Himself to

Praise and Glorify God

The psalmist commits himself to praise and glorify God in verses 12-13. He commits himself to praise and glorify God in verse 12, " **I will praise** you, my Lord my God, with all my heart and **I will glorify** your name forever." He stresses the determination of his commitment through the use of the cohortative mood (Indicated in translation with bold print) He also stresses his commitment to praise and glorify the Lord by stating that he does so with all his heart. The heart refers to the inner being, especially the mind and will. He also stresses his commitment by asserting that he will glorify God's name forever. He is totally and for all time committed to praising and glorifying God. He bases his commitment on God's steadfast love and deliverance in verse 13, "For your steadfast love [is] great toward me and you will snatch my soul from the depths of _Sheol_." He bases his commitment to praise and glorify God on God's steadfast love. The word translated "steadfast love" is _hesed_ , an important theological word in the Old Testament that emphasizes God's care for and commitment to Israel as his covenant people. He stresses that his experience of God's steadfast love has been great. He also bases his commitment to praise and glorify God on his faith in God's deliverance. Though he could be looking back at a time in the past when God has delivered him (Indeed, many English versions translate similar to the NIV, "you have delivered me"), the context favors the view that he is looking forward in faith to deliverance from his current struggle. He also emphasizes the extent of God's deliverance by indicating that God delivered him "from the depths of _Sheol._ " For the Hebrews, _Sheol_ was the shadowy place of the dead and he describes himself as being in its greatest depths to emphasize that his situation was hopeless apart from God. The word translated "soul" is _nephesh_ and probably refers to his total being and could be translated "life" (CSB). He could be affirming his faith that God will deliver him from his current life-threatening situation; however, the language may express some hope for life after death. As the psalmist commits himself to praise and glorify God he is leading the worshipers to do the same. Therefore, the worshipers should totally commit themselves to praise and glorify God because his steadfast love is great toward them and he will deliver them.

The Psalmist Calls Out for God

To Deliver Him

The psalmist calls out for God to deliver him in verses 14-17. He describes his distressing situation, affirms his faith in God, asks God to turn to him, be gracious to him, give him strength, and save him, and asks God for a sign to vindicate him..

**The psalmist describes his distressing situation**. The psalmist describes his distressing situation in verse 14, "God, arrogant men have risen up against me and a band of terrifying men have sought my life and they have not set you in front of them." The psalmist distressing situation is caused by men who have opposed him and have sought to kill him. He is facing opposition and they have the power to threaten his life. These men are described in three ways. First, they are described as being arrogant. The word translated "arrogant" describes people who are out to get their own way no matter who they harm. Second, they are described as "terrifying." The word translated "terrifying" is often translated "ruthless" (CSB, ESV, and NIV) or "violent" (NAS and NKJ). Indeed this word describes people who are out to get their way whatever they have to do. Third, "they have not set you in front of them." I have translated the Hebrew literally. The CSB is probably on the right track when it translates, "They have no regard for you." They are their own masters and care little for what God has to say. No wonder the psalmist is so distressed!

**The psalmist affirms his faith in God**. The psalmist affirms his faith in God in verse 15, "But you, my Lord, [are] a God of compassion and grace, slow to anger and abounding in steadfast love and faithfulness." This is a near quotation of Exodus 34:6. The word translated "compassion" emphasizes God's sympathetic concern for those in distress and his desire to alleviate it and is frequently translated "merciful" (ESV, NAS, and NRS). The word translated "grace" emphasizes God's favor and assistance based on his character rather than anything the recipient has done. The word translated "slow to anger" is literally "long of anger" and stresses God's patience to those who have offended him. The word translated "steadfast love" is again an important theological word in the Old Testament that emphasizes God's care for and faithfulness to his covenant people and promises. The word translated "faithfulness" means "truth" and stresses that God can be relied on to do what he has said. The psalmist stresses that God's steadfast love and faithfulness are abundant. These affirmations of faith provide the basis for the psalmist's confidence in prayer. "Here is compassion for the weak and sorrowing, grace for the undeserving, longsuffering for the provoking, mercy for the guilty, and truth for the tried" (Spurgeon, Kindle Locations 60674-60675).

**The psalmist asks God to turn to him, be gracious to him, give him strength, and save him**. The psalmist asks for God to turn to him, be gracious him, give him strength, and save him in verse 16, "Turn to me and be gracious to me, give your strength to your servant and save the son of your handmaid." The verb translated "turn" is related to the noun meaning "face" and could be translated "Turn your face." God turning his face often indicates that he is turning to look on his people with favor. The petition for God to turn to him is similar to previous petitions for God to incline his ear (1) and give his ear and pay attention (6). They all ask for God to take an active interest in what he has to say and express his urgency. He appeals to God based on his grace, his willingness to help those who don't necessarily deserve it. He prays for God's strength, probably for the stamina to endure the trial he is going through. He prays for God to save him, probably for deliverance from those who are trying to do him harm. He identifies himself as God's servant and the son of his handmaid. He has previously identified himself as God's servant (2 and 4). He is probably appealing to God based on his service, but he is also modeling the humility for the worshipers.

**The psalmist asks God for a sign to vindicate him**. The psalmist asks God for a sign to vindicate him in verse 17, "Do for me a sign for good, so that those who hate me may see and be ashamed, because **you** , LORD, have helped me and comforted me." He asks for "a sign for good." A sign is something that points to something else. The sign that he prays for is that God give an indication that he would help and comfort him. The sign is for him, but it is also a sign for those who hate him. It is a sign for those who hate him so that they will see that God supports him and be ashamed. Therefore, this sign points to the psalmist's ultimate vindication. As Tate observes, to be ashamed "means to be disgraced or humiliated for something that has happened which made a former position look foolish or weak or both" (Tate, 377). The psalmist stresses that it is God who has helped and comforted by doubling the subject pronoun (Literally "that you, you LORD, have helped and comforted me" and indicated in translation with bold print). As the psalmist calls out to God to strengthen and save him he is leading the worshipers to do the same. Therefore, the worshipers should humbly call to God in their distress for him to be strengthen, save, and vindicate them because their Lord is a God of compassion and grace, slow to anger, and abounding in steadfast love.

Application of the Message

Most Christians strive to be faithful to God. However, all have to admit that they sometimes fail and could do better. Most Christians also experience opposition and difficulties. These similarities in the situation provide a strong basis for applying the message of this passage to the modern situation. Therefore, the applied message statements don't require much adjustment when applied to the modern context and vary only slightly from the statements of the message in the original situation. Christians should urgently and persistently call out to God in their distress to preserve and save them and make them glad, humbly trusting in and totally relying on him, because the Lord their God is gracious, good, ready to forgive, steadfast in love, and faithful to answer prayer. Christians should praise the Lord because there is no one like him and there is nothing like his works, all the nations he has made will bow down and give him glory, he is great and does wondrous things, and he alone is God. Christians should ask God to teach them his way and unite their hearts to fear his name so that they can walk in his truth. Christians should totally commit themselves to praise and glorify God because their Lord's steadfast love is great toward them and he will deliver them. Christians should humbly call to God in their distress for strength, salvation, and vindication because their Lord is a God of compassion and grace, slow to anger, and abounding in steadfast love and grace.

Communication of the Message

**Title:** INCLINE YOUR EAR LORD

**Objective:** The objective of this message is to lead Christians to call out to God in their distress, appealing to him to preserve and save them, asking him to teach them his ways and unite their hearts, and praising him for his grace and faithfulness.

**Proposition:** Christians should pray urgently and persistently, humbly and submissively, and with faith and total reliance; pray for God to preserve and strengthen them, make them glad, and save and vindicate them; ask God to teach them his way and unite their hearts in fear; and praise and glorify God because of his grace and faithfulness.
Introduction

We often experience opposition and difficulties in the postmodern world where we persecuted for standing up for their convictions. In these difficult times the Christian's greatest resource is prayer. Psalm 86 is identified as a prayer of David. David seems to have been experiencing opposition and difficulties as he pens this prayer. Much like the Lord's Prayer this prayer models for us how we should pray. Let's read David's Prayer. Read Psalm 86.

I. Christians should pray urgently and persistently, humbly and submissively, and with faith and total reliance.

A. As David prays he models some important attributes that should characterize our prayers: urgency and persistency, humility and submission, and faith and total reliance.

B. David prays urgently and persistently. He urgently asks God to incline his ear, give his ear, give attention, and turn his face to him. He uses the imperative mood and even an emphatic form of the imperative mood to voice his prayers. He also says that he has been praying all day long.

C. David prays humbly and submissively. He repeated refers to himself as God's servant and addresses God as his Lord.

D. David prays with faith and total reliance. He affirms his trust in God and confidently prays because he knows that God will answer him. He lifts his life up to God and places it in God's hands.

E. _Illustration of the Qualities of Prayer_

F. Application--David models how we should pray. We should pray urgently and persistently, humbly and submissively, and with faith and total reliance.

**II. Christians should pray for God to preserve and strengthen them, make them glad, and save and vindicate them because the Lord their God is compassionate and loving, gracious** **and merciful, slow to anger and ready to forgive, and faithful to answer prayer.**

A. David calls out to God in his distress in verses 1-7.

1. He calls out for God to listen and answer, preserve and save him, be gracious to him, and make his soul glad (1-4).

2. He bases his prayer on God's goodness, readiness to forgive, and steadfast love in verse 5, "For You, Lord, [are] good and ready to forgive and abounding in steadfast love to all who call upon you."

3. As C. H. Spurgeon so beautifully puts it: "God does not dispense his mercy from a slender store which perchance may be so impoverished as to give out altogether, but out of a _cornucopiae_ he pours forth the infinite riches of his mercy: his goodness flows forth in abounding streams towards those who pray and in adoring worship make mention of his name" (Spurgeon, Kindle Locations 60373-60375).

B. David calls out for God to deliver him in verses 14-17.

1 He affirms his faith in God in verse 15, "But you, my Lord, [are] a God of compassion and grace, slow to anger and abounding in steadfast love and faithfulness." This affirmation of faith provides the basis for his petition for deliverance that follows.

2. He asks for God to be gracious to him, give him strength, save him, and vindicate him in verses 16-17.

C. _Illustration of God's Grace and Mercy_

D. Application--As David calls out to God in his distress he models how we should pray. We should pray for God to preserve and strengthen us, make us glad, and save and vindicate us because God is compassionate and loving, gracious and merciful, slow to anger and ready to forgive, and faithful to answer prayer.

III. Christians should pray for God to teach them his way and unite their hearts so they can live in his truth.

A. David asks God to teach him his way and unite his heart in God's truth in verse 11.

B. David asks God to teach him his way so he can live in his truth in the first line, "Teach me your way, LORD so I can walk in your truth." He is desperate to know God's way so that he can walk or live in or based on God's true revelation.

C. David asks God to unite his heart to fear God's name, "Unite my heart to fear your name." In Hebrew thought, the heart is the inner being of a person, especially the mind and will. A divided heart is focused on nothing and is ineffectual. By asking God to unite his heart, the psalmist is asking God to give him proper focus. The psalmist identifies that focus as fear of God's name. God's name represents all he is and all he has done. Rather than a negative concept, fear is a positive concept in Old Testament spirituality. As Proverbs 9:10 says, "The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding." Fear of God's name results in a desire to obey and please him.

D. C. H. Spurgeon says, "Our minds are apt to be divided between a variety of objects, like trickling streamlets which waste their force in a hundred runnels; our great desire should be to have all our life floods poured into one channel and to have that channel directed towards the Lord alone" (Spurgeon, Kindle Locations 60509-60511).

E. Application--As David asks God to teach him his way and unite his heart to fear God's name he is modeling how we should pray. We should ask God to teach us his way and unite our hearts to fear his name so we can walk in his truth.

IV. Christians should praise God because there is no one like him and there is nothing like his works, all the nations he has made will bow down and give him glory, he is great and does wondrous things, he alone is God, his steadfast love is great toward them, and he will deliver them.

A. David praises God in verses 8-10.

1. He praises God because there is no one like him and nothing like his works in verse 8, "There is no one like you among the gods, my Lord, and there is nothing like your works."

2. He praises God because all the nations he has made will bow down before him in verses 9-10, "All the nations which you have made will come and bow down before you, my Lord and they will give glory to you name, for you [are] great and do wondrous deeds; you alone [are] God."

3. C. H. Spurgeon says, "There are gods by delegated office, such as kings and magistrates, but they are as nothing in the presence of Jehovah; there are also gods by the nomination of superstition, but these are vanity itself, and cannot be compared with the living and true God" (Spurgeon, Kindle Locations 60439-60441).

B. David commits himself to praise and glorify God in verses 12-13.

1. He commits himself to praise and glorify God in verse 12, "I will praise you, my Lord my God, with all my heart and I will glorify your name forever." He stresses the determination of his commitment to praise and glorify the Lord by stating that he does so with all his heart and that he will do it forever.

2. He bases his commitment on God's steadfast love and deliverance in verse 13, "For your steadfast love [is] great toward me and you will snatch my soul from the depths of _Sheol_." For the Hebrews, _Sheol_ was the shadowy place of the dead and he describes himself as being in its greatest depths. He could be affirming his faith that God will deliver him from his current life-threatening situation; however, the language may even express hope for life after death.

C. _Illustration of Praising God even in Difficulties_

D. Application--As David praises God in difficulties he is modeling how we should pray. We should praise God because there is no one like him and there is nothing like his works, all the nations he has made will bow down and give him glory, he is great and does wondrous things, he alone is God, his steadfast love is great toward us, and he will deliver us.

Conclusion

We often experience opposition and difficulties in the postmodern world when we stand up for our Christian convictions. In these difficult times our greatest resource is prayer. Psalm 86 is identified as a prayer of David. David seems to have been experiencing opposition and difficulties as he pens this prayer. Much like the Lord's Prayer this prayer models for us how we should pray. We should pray urgently and persistently, humbly and submissively, and with faith and total reliance. We should pray for God to preserve and strengthen us, make us glad, and save and vindicate us because God is compassionate and loving, gracious and merciful, slow to anger and ready to forgive, and faithful to answer prayer. We should ask God to teach us his way and unite our hearts to fear his name so we can walk in his truth. We should praise God because there is no one like him and there is nothing like his works, all the nations he has made will bow down and give him glory, he is great and does wondrous things, he alone is God, his steadfast love is great toward us, and he will deliver 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.

