Psalm 4

To the chief musician on Neginoth (or on stringed instruments),

A Psalm of David

1 Hear me when I call, O God of my righteousness:

thou hast enlarged me when I was in distress;

have mercy upon me, and hear my prayer.

2 O ye sons of men, how long will ye turn my glory into shame?

How long will ye love vanity and seek after leasing?

Selah.

3 But know that the LORD has set apart

him that is godly for himself:

the LORD will hear when I call to him.

4 Stand in awe, and sin not:

commune with your own heart upon your bed, and be still.

Selah.

5 Offer the sacrifices of righteousness,

and put your trust in the LORD.

6 There may be many that say, "Who will shew us any good?"

LORD, lift thou up the light of thy countenance upon us.

7 Thou hast put gladness in my heart,

more than in the time that their corn and their wine increased.

8 I will both lay me down in peace, and sleep:

for thou, LORD, only makest me dwell in safety.

JW: David prays, reproves the wicked, and testifies the happiness of the righteous, ver. 1-3; exhorts them to consider and serve God, ver. 4-5; declares his own experience of the grace of God, ver. 6-8.

[On verse 2:] 'My glory' - By his glory probably he means that honour which God had conferred upon him.

[On verse 3:] 'Godly' - Me, whom, though you traduce as an hypocrite, God hath pronounced to be a man after his own heart, 1 Sam. 13.14. 'For himself' - In his stead, or to be his vicegerent, as all kings are, and especially the kings of God's own people.

[On verse 5:] 'Offer' - Unto God, that he may be reconciled to you. 'Righteousness' - Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with faith and true repentance. Without which, he intimates, that all their sacrifices were of no esteem with God, and would be wholly unprofitable to them.

[On verse 6:] 'Who' - Who will put an end to our troubles, and give us tranquility. 'Lift up' - Upon me and my friends. Give us an assurance of thy love, and evidence it by thy powerful assistance.

[On verse 7:] 'Thou hast' - Whatsoever thou shalt do with me for the future, I have at present unspeakable satisfaction in the testimonies of thy love to my soul; more than worldly persons have in the time of a plentiful harvest.

[On verse 8:] 'In peace' - In tranquility of mind, resting securely upon God's promises.

I'm found to be convicted in verse 2. There are two ways of seeing this prayer: as being prayed by me or being prayed by someone else. The notion of loving vanity and seeking after "leasing" (or lies) strikes me as the culture of gossiping. So the question of application is: is someone else turning my 'glory' into shame? Or, am I taking part in turning someone else's glory into shame? May it not be so! I think this is an important word for the Church, for although David had done his fair share to bring shame upon himself, he also repented and pursued the heart of God again. How many times do we like to bring up the former sins of our enemies or even our fellow brothers and sisters in Christ to hold something over their head? Let's not turn their glory into shame! The Lord hears the cry for mercy! Let's side with the father, who shows mercy and embraces warmly, and not the elder prodigal, who disowns and casts judgment even after the repentance of his brother.

Regarding verse 5, faith and ritual are not opposed nor mutually exclusive. Offering right sacrifices and putting trust in the Lord is the combination of having the form of godliness as well as the power thereof. When all of our tempers and affections as well as all of our actions are done toward the glory of God then that is being wholly devoted to God.

I love that Wesley takes the latter parts of this hymn to be a prayer for and a basking in the love of God! Can we really let that sink in today? "God loved me and gave himself for me." An Octoberfest has lots of merriment to be sure, but there's a joy that surpasses that: the awareness and living in the love of God, who has shown "the light of [his] countenance upon us" in the life, death, and resurrection of his Son. Hallelujah! Be filled with the Spirit!

Psalm 3

A Psalm of David, when he fled from Absalom his son

1 Lord, how are they increased that trouble me!

Many are they that rise up against me.

2 Many there be which say of my soul,

"There is no help for him in God."

Selah

3 But thou, O LORD, art a shield for me;

my glory, and the lifter up of mine head.

4 I cried unto the LORD with my voice,

and he heard me out of his holy hill.

Selah

5 I laid me down and slept;

I awaked, for the LORD sustained me.

6 I will not be afraid of ten thousands of people,

that have set themselves against me round about.

7 Arise, O LORD;

save me, O my God:

for thou hast smitten all mine enemies upon the cheek bone;

thou hast broken the teeth of the ungodly.

8 Salvation belongeth unto the LORD;

thy blessing us upon thy people.

Selah

JW: David complains to God of his enemies, ver. 1, 2; comforts himself in God, and the experience of his goodness, ver. 3-6; triumphs in the salvation of God, ver. 7, 8.

[On 'Selah':] This word is no where used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.

[On verse 5:] 'Slept' - securely, casting all my cares upon God. 'Awaked' - after a sweet and undisturbed sleep.

[On verse 7:] 'Cheek bone' - which implies contempt and reproach. 'Teeth' - their strength and the instruments of their cruelty. He compares them to wild beasts.

I'm a little surprised Wesley didn't read this passage through the lens of Christ on the cross. Perhaps the seeming spirit of retaliation in verse 7 sounded something different to him than "Father, forgive them for they know not what they do." But Wesley did interpret that particular verse (7) metaphorically, so it could easily be read into what takes place in the death and resurrection of Jesus: God destroys the contempt and reproach of the enemy. He breaks their strength and cruelty through the power of the resurrection. I can't help but read this passage through the lens of Christ's death and resurrection. Sure, the prescript indicates David's context, but is there not a striking similarity between this Psalm and Psalm 22, which Jesus embodies and cries during the crucifixion?

"Many say, 'There is no help for him in God'." "'He saved others; he cannot save himself? He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him...' And the robbers who were crucified with him also reviled him in the same way."

"I cried unto the LORD with my voice..." "Eloi, Eloi, lema sabachthani?" Contrary to the popular notion that the Father turned his back on Jesus (I'll go into more detail on criticizing this idea at a later time), I'm pretty sure the Father heard him. Look what happened to the veil.

The next line in the Psalm is a reference to sleep. Wesley takes this as literal sleep, which is true for David. But if we see Jesus here, then the death and burial is found in this. And this is followed with the being awoken and the command to "Arise!" and "Save me!" These were the cries of Jesus in that dark hour when he cried out to the Father. The Father indeed delivered, but not before he tasted death. Remember, Jesus did not raise himself from the dead. The New Testament is clear: God raised Jesus from the dead! It's the vindication of Jesus as the Righteous and Holy One! Salvation (Rescue) belongs to the LORD! The blessing is upon Jesus, and because Jesus ascended the blessing us upon his people by the Holy Spirit! Praise the LORD!

Psalm 2

1 Why do the heathen rage,

and the people imagine a vain thing?

2 The kings of the earth set themselves,

and the rulers take counsel together,

against the LORD, and against his anointed, saying,

3 "Let us break their bands asunder,

and cast away their cords from us."

4 He that sitteth in the heavens shall laugh;

the LORD shall have them in derision.

5 Then he shall speak unto them in his wrath,

and vex them in his sore displeasure, [saying,]

6 "Yet I have set my king

upon my holy hill of Zion."

7 I will declare the decree:

the LORD hath said unto me, "Thou art my Son;

This day I have begotten thee.

8 Ask of me, and I shall give thee the heathen

for thine inheritance,

and the uttermost parts of the earth

for thy possession.

9 Thou shalt break them with a rod of iron;

thou shalt dash them in pieces like a potter's vessel.

10 Be wise now therefore, O ye kings;

be instructed, ye judges of the earth.

11 Serve the LORD with fear,

and rejoice with trembling.

12 Kiss the Son,

lest he be angry, and you perish from the way,

when his wrath is kindled but a little.

Blessed are all they that put their trust in him.

JW: There is nothing in this psalm which is not applicable to Christ, but some things which are not all applicable to David. Threatenings denounced against the adversaries of Christ's kingdom, ver. 1-6; Promises made to Christ, ver. 7-9; Counsel given to all, to submit to him, ver. 10-12.

[On verse 7:] 'My Son'- which tho' it may in some sort be said to, or of David, yet much more properly belongs to Christ, who is commonly known by this title both in the Old and New Testament, and to whom this title is expressly appropriated by the Holy Ghost, who is the best interpreter of his own words, Acts 13.33, Heb. 1.5. 'This day' - This may be understood either, Of his eternal generation. This day, from all eternity, which is well described by 'this day,' because in eternity there is no succession, no [yesterday], no [tomorrow], but it is all as one continued day or moment without change or flux; or, Of the manifestation of Christ's eternal son-ship in time; which was done both in his birth and life, when his being the son of God was demonstrated by the testimony of the angel, Luke 1.32, and of God the Father, Matt. 3.17; 17.5, and by his own words and works; and in his resurrection, which seems to be here mainly intended, of which day this very place is expounded, Acts 13.33.

[On verses 10-11:] 'Now' - while you have time for repentance and submission. 'Fear' - With an awful sense of his great and glorious majesty. 'Rejoice' - do not esteem his yoke your dishonour and grievance; but rejoice in this inestimable grace and benefit. 'Trembling' - This is added to warn them of taking heed that they do not turn this grace of God into wantonness.

Though this Psalm is referenced in Acts 13.33, as Wesley notes, the context of which is about Christ's resurrection, I still find it providential that this Psalm is in view on Epiphany, which I posted on earlier today. Epiphany, as was said then, has to do with the revelation of Jesus as the Christ and God's Son. This is made very public in Jesus' baptism when the voice came from heaven saying, "This is my beloved Son, in whom I am well pleased."

Notice this: Christ heard these words at his baptism. Immediately following his baptism, Jesus, as we know, went into the wilderness and was tempted by the devil. Does one of the temptations sound familiar to the next line in this psalm? "Ask of me, and I will make the nations your heritage." Remember how the devil tempted Jesus with bestowing authority over the whole world? (See Matt. 3.8-9; Luke 4.5-7.) And it is precisely Christ's Son-ship that Satan is trying to attack as it tempts Him. Jesus knew who had the ultimate authority and who was speaking to him. He knew his Father's voice. We would do well to be acquainted with the Shepherd's voice.

I appreciate Wesley's Christological take on this Psalm. His approach stays true to his introduction to the Psalter, and stays true to the tradition of the Church to read Scripture through the lens of Christ.

One final note on this Psalm: I'm intrigued by the language of verse 3 - "Let us break their bands asunder..." Maybe I'm reading too much into this or maybe I've just got some of Charles Wesley's lyrics from the Nativity on my mind, but I am curious if Charles was using the language of the rulers who conspire against the Anointed and turns the words on their head to show that it is the Anointed who will be the One to "break bands" asunder. Hymn VI of the Nativity collection, which I blogged on last month, has this lyric: "Those Infant-hands shall burst our bands and work out our salvation."

A Litany for Epiphany

Happy Epiphany everyone! I just returned to my study quarters from a chapel with a beautiful litany for Epiphany. Before sharing, there are a couple of things to point out about Epiphany. In many traditions, the storyline most associated with Epiphany is the visit of the Magi to the infant Jesus as recounted in Matthew 2.1-12. In other traditions, Epiphany is associated with the revelation of Christ as the Son of God at his baptism in the Jordan River by John the Baptizer. The speaker this morning admitted that Epiphany unfortunately is found pretty low on the totem pole, if present at all, in the evangelical church. The first time he came across the word 'epiphany' was not in church but in a literature class where a story is told of a man who comes to a realization of his own identity and significance. The speaker then pointed out that this is not near what the Church understands by Epiphany. It is not about us, but about Christ's revelation as the Son of God! If anything pertaining to himself, John the Baptizer at Epiphany gets a realization of his own insignificance in comparison with Christ: "I should be baptized by you..." and "[Christ] must increase, I must decrease."

With that, here is the litany from this morning. Note, in particular, how the prayer moves from soteriology (theology of salvation) to missiology to dwelling at length in praying for the cause of justice and mercy and then to eternal joy in praising God:

All the ends of the earth have seen the salvation of our God, Alleluia!

Shout to the Lord, all the earth, Alleluia!

With joy let us pray to our Saviour,

the Son of God who became one of us, saying:

The grace of God be with us all.

O Christ,

let your gospel shine in every place

where the Word of life is not yet received.

Draw the whole creation to yourself

that your salvation may be known through all the earth.

The grace of God be with us all.

O Christ, Saviour and Lord,

extend your church to every place.

Make it a place of welcome for people of every race and tongue.

The grace of God be with us all.

O Christ, Ruler of rulers,

direct the work and thoughts of the leaders of nations

that they may seek justice,

and further peace and freedom for all.

The grace of God be with us all.

O Christ, Master of all,

support of the weak and comfort of the afflicted,

strengthen the tempted and raise the fallen.

Watch over the lonely and those in danger.

Give hope to the despairing

and sustain the faith of the persecuted.

The grace of God be with us all. Amen.

O Christ, light that made manifest as the true light of God,

gladden our hearts on the joyful morning of your glory;

call us by our name on the great Day of your coming;

and give us grace to offer,

with all the hosts of heaven,

unending praise to God

in whom all things find their ending,

now and forever. Amen.

Psalm 1

1 Blessed is the man
that walketh not in the counsel of the ungodly
nor standeth in the way of sinners,
nor sitteth in the seat of the scornful,
2 but his delight is in the law of the LORD,
and in his law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water,
that bringeth forth his fruit in his season
his leaf also shall not wither;
and whatever he doeth shall prosper.

4 The ungodly are not so:
But are like the chaff
which the wind driveth away.
5 Therefore the ungodly shall not stand in the judgment,
nor sinners in the congregation of the righteous.

6 For the LORD knoweth the way of the righteous;
but the way of the ungodly shall perish.

JW: This psalm was put first as a preface to all the rest, as a powerful persuasive to the serious study of the whole book, and of the rest of the holy scripture, taken from that blessedness which attends upon the study and practice of it. It shews us: the holiness and happiness of a good man, ver. 1-3; the sinfulness and misery of a wicked man, ver. 4, 5; the ground and reason of both, ver. 6...

[On verse 1:] Observe a gradation in this verse; the following clause still exceeding the former, for standing is more than walking, and sitting more than standing; and sinners, in scripture use, are worse than the ungodly, and the scornful are the worst of sinners...

[On verse 3:] His happiness is not short and transitory, but like those trees which are continually green and flourishing.

I noticed the "gradation" of verse 1 and recall portions of the lecture by Dr. Owen Dickens in my undergraduate course in Psalms. Dr. Dickens gave us a visual picture of the progression from walking to standing to sitting. One might think that the deeper people get into a thing, the more active they become, but this is not the analogy given for abiding in wickedness. There is a progression toward what Wesley called "a more settled abode." The deeper we get into sinfulness, the more inactive we become. It's because it's the path that leads to destruction (v. 6) and death, which is the ultimate picture of inactivity. This progression should be opposite in the way of holy living! For more we abide in Christ, the more active we are. Think about the passages of discipleship: take up your cross and follow, walk in step with the Spirit, cast aside every weight and the sin that so easily ensnares and run with perseverance the race that is set before you.

"Delight" and meditate in the great commandment(s), which Jesus sees as the center of the law: "Love the Lord your God, with all your heart, mind, soul, and strength...and your neighbor as yourself." The phrase "day and night" is not just a suggestion to do devotions when you wake up and when you go to bed (though those are certainly good practices), but is an example of the poetical use of merism, whereby two contrasting parts (in this case "day" and "night") are highlighted to express the totality that lies in them and between them. In other words, we should meditate on the "law of the LORD" all the time. It's the following of the great commandments all the time.

"Prosper" sounds good. We need to be careful what sort of prosperity we're looking for. Where is your treasure? That's a good place to start when thinking of a biblical understanding of prosperity.

On verse 5 and the "nor sinners in the congregation of the righteous": I can easily imagine that this has been oft misconstrued into communicating that the "congregation" is only for saints. That's not the point. First, we need to remember who the Judge is. Second, we should remember that "all have sinned" and that includes me and you. Finally, it may do us some good to consider "the judgment" here to infer the final judgment, which Wesley did. The final judgment is yet to come. Accordingly, this isn't as much a passage of congregational living in the now, but a picture of what the eternal congregation in the new heaven and new earth will look like. In the meantime, let's take this Psalm as an encouragement to walk in the paths of righteousness, which includes encouraging others to do the same.

Prologue to the Psalms by John Wesley

In preparation for my upcoming series on blogging through the Psalter, I read through John Wesley's preface to the Book of Psalms in his Explanatory Notes on the Old Testament. I can't think of a better way of introducing this journey I am beginning with you than to share with you his introduction to this magnificent collection of psalms. With each Psalm, I'll post some of the insights gleaned from Wesley's Notes in addition to interacting with the Psalms themselves. With that, here is Wesley's introduction to the Psalter (note: I have emboldened several portions for emphasis)...

"We have now before us one of the choicest parts of the Old Testament, wherein there is so much of Christ and his gospel, as well as of God and his law, that it has been called the summary of both Testaments. The history of Israel, which we were long upon, instructed us in the knowledge of God. The book of Job gave us profitable disputations, concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the philosophers or disputers of this world, and directs us into communion with God. It is called, the Psalms, in Hebrew Tehillim, which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all poetical compositions, fitted to be sung. St. Peter styles it, The book of Psalms. It is a collection of Psalms, of all the Psalms that were divinely inspired, composed at several times, on several occasions, and here put together, without any dependence on each other. Thus they were preserved from being scattered and lost, and kept in readiness for the service of the church. One of these is expressly said to be the prayer of Moses. That some of them were penned by Asaph is intimated in 2 Chronicles 29.30, where they are said to praise the Lord, in the words of David and Asaph, who is there called a seer or prophet. And some of the Psalms seem to have been penned long after, at the time of the captivity in Babylon. But the far greater part were wrote by David, who was raised up for establishing the ordinance of singing Psalms in the church of God, as Moses and Aaron were for setting the ordinance of sacrifice. Theirs indeed is superseded, but this [book of Psalms] will remain, 'till it be swallowed up in the songs of eternity. There is little in the book of Psalms of the ceremonial law. But the moral law is all along magnified, and made honourable. And Christ the foundation, corner, and top - stone of all religion, is here clearly spoken of; both his sufferings, with the glory that should follow, and the kingdom he would set up in the world."

If his assessments above are accurate, then are we not missing out on a rich resource when it comes to the songs we sing? If Christ is so central, the moral law of love is deemed honorable, and they were kept "for the service of the church," "fitted to be sung," etc., then we ought to plumb the depths of this great Book and not just read, but sing these psalms!

Praying with & for a 3-year-old

Given that I work at night when the kids go to bed, I'm granted with few occasions to tuck them in at night and pray with them. When I do, however, I gravitate towards praying the Lord's prayer as well as turning Luke 2.52 into a prayer for them. I'll start by explaining the latter and then share with you my experience in teaching Sam (3 years old) to pray the 'Our Father'.

Luke 2.52 says, "And Jesus increased in wisdom and in stature and in favor with God and man." I felt sharing this was appropriate since we are still in the season of celebrating and commemorating the time between Jesus' birth and his baptism, which is where this passage is found: right after being found in the temple when he was 12. Right before that story, verse 40 says something similar: "And the child grew and became strong, filled with wisdom. And the favor of God was upon him." I pray these things for Sam & Julianne: "Father, grow this child in wisdom, stature and strength, and grow this child in favor with You and the people in his/her life." I also realize that I have a role in assisting with this. May I be a father who makes it as conducive as possible to foster this growth! But back to what I pray...it's more than just a prayer for their physical, mental, spiritual, and social growth, which is how I've heard it broken down before. It's a prayer to connect Sam & Julianne to the life of Christ! He didn't just come to show off his physical, mental, spiritual, and social prowess. He came to reveal the love of God and to recapitulate (re-head) the human race. That means we get to participate in it! That's why I feel confident in praying this prayer!

Secondly, I pray the Lord's prayer with them. And within the last year, I've tried to use language that seems more fitting for a 3-year-old for him to be able to grasp it. I first say it that way and then follow it up with the more well known so the other words are ingrained in our minds as well. But as for the 3-year-old version, here's what I have come up with. I'm always searching for improvement, so feel free to chime in where you think I've missed something or where you think something else might be better...

"Daddy of everybody,

You are awesome and holy,

Come and be our king,

Help us do what you want us to do,

Here where we are just as where you are in heaven,

Give us grace and whatever we need today to live for you,

We're sorry when we've hurt you, forgive us for when we've hurt you,

And help us to forgive other people when they hurt us,

Help us stay away from trouble,

But when trouble comes our way, rescue us from it."