Scripture Studies - Vol. IV; No. 9 - November 1997 ================================================== In this issue: Old Testament Study - Gen. 33-34 A Study of Christ - John 1:18 New Testament Study - Matthew 3 A Study for Young Christians - Concerning Balance in Christianity, by Thomas Watson A Study in Psalms - Psalm 33 Bibliography and Suggested Reading Postscript: The Cost of Worldliness Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list, free of charge, send your request to the above address. or, via email to Scott Sperling at: ssper@aol.com Back issues are available via ftp at: sanar.kaiwan.com/user/ssper/ or on the World Wide Web at: http://www.kaiwan.com/~ssper/sstdys.html Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 33-34 =================================== The Reunion ----------- 33:1Jacob looked up and there was Esau, coming with his four hundred men; so he divided the children among Leah, Rachel and the two maidservants. 2He put the maidservants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. 3He himself went on ahead and bowed down to the ground seven times as he approached his brother. 4But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept. 5Then Esau looked up and saw the women and children. "Who are these with you?" he asked. Jacob answered, "They are the children God has graciously given your servant." 6Then the maidservants and their children approached and bowed down. 7Next, Leah and her children came and bowed down. Last of all came Joseph and Rachel, and they too bowed down. 8Esau asked, "What do you mean by all these droves I met?" "To find favor in your eyes, my lord," he said. 9But Esau said, "I already have plenty, my brother. Keep what you have for yourself." 10"No, please!" said Jacob. "If I have found favor in your eyes, accept this gift from me. For to see your face is like seeing the face of God, now that you have received me favorably. 11Please accept the present that was brought to you, for God has been gracious to me and I have all I need." And because Jacob insisted, Esau accepted it. 12Then Esau said, "Let us be on our way; I'll accompany you." 13But Jacob said to him, "My lord knows that the children are tender and that I must care for the ewes and cows that are nursing their young. If they are driven hard just one day, all the animals will die. 14So let my lord go on ahead of his servant, while I move along slowly at the pace of the droves before me and that of the children, until I come to my lord in Seir." 15Esau said, "Then let me leave some of my men with you." "But why do that?" Jacob asked. "Just let me find favor in the eyes of my lord." 16So that day Esau started on his way back to Seir. 17Jacob, however, went to Succoth, where he built a place for himself and made shelters for his livestock. That is why the place is called Succoth. ----------- Recall that, in the previous chapter, Jacob had crossed the Jabbok River alone (32:24) to get some rest in preparation for what he thought may be a battle with his brother Esau. Jacob did not get any rest, however. He ended up wrestling the angel of the Lord all night long. Having just finished his wrestling match, we find that "Jacob looked up and there was Esau, coming with his four hundred men" (33:1). It must have appeared to Jacob that Esau was coming to him in battle with "his four hundred men." However, Jacob fought a more important battle the night before. He ended up the victor in a wrestling match with the Lord, (albeit, his victory came by clinging to the Lord). After this victory, even though Jacob was weary from the battle, he was truly prepared to face Esau. Jacob here displays a new-found boldness for, although he arranges his family so that his favored Rachel and Joseph are in the rear, "he himself went on ahead" (vs. 3). I guess Jacob figured that since he could hold his own in a wrestling match with the Lord, he certainly could hold his own against Esau! Jacob overcame Esau with humility, as he "bowed down to the ground seven times as he approached his brother" (vs. 3). Given that Esau was coming at Jacob "with his four hundred men" (vs. 1), we must conclude that, indeed, Esau expected, even wanted, a battle. But humility is powerful; and humility, backed by the heart-changing power of God, is invincible: "But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept" (vs. 4). A very touching scene. Here we have a demonstration that God can change the heart of even the coarsest of characters. Solomon spoke truth when he taught: "The king's heart is in the hand of the Lord; He directs it like a watercourse wherever He pleases" (Prov. 21:1). Don't give up praying for that brother/sister, husband/wife, father/mother, whose heart seems so hard and cold. Our Lord can soften that hard heart and, as he did with Esau, bring a warrior to tears. After Jacob introduces his family (vss. 5-7), Esau asks concerning all the gifts that Jacob had sent ahead in order to appease Esau: "What do you mean by all these droves I met?" (vs. 8). Jacob replies: "To find favor in your eyes, my lord" (vs. 8). Jacob shows here that all his fear of Esau is not extinguished. First, Jacob calls Esau "my lord". This behavior of Jacob's was contrary to the hierarchy that God Himself had prescribed in His oracle to Jacob's mother Rebekah, when He told her, "the older will serve the younger" (Gen. 25:23). Second, though Esau states that he does not need such a large gift, Jacob nevertheless urges the gift on him: "No, please!. . . If I have found favor in your eyes, accept this gift from me" (vs. 10). The acceptance of the gift by Esau would be (in that culture) a sign of reconciliation and a proof of friendship. This is why Jacob urged the gift so strongly. It is as if Jacob needed further proof that God had truly changed Esau's heart. We are so funny! We pray and pray for something. We even wrestle with God all night long in prayer. Then, when God answers the prayer (as He did for Jacob), we don't believe it. The third way that Jacob demonstrates that he still fears Esau is in his deception of Esau at their departure. Esau wanted to accompany Jacob to his home in Seir, but Jacob denied the request, making the excuse that his children and cattle needed to travel slowly (vs. 12-13). Esau then offered to have some of his men accompany Jacob's caravan (vs. 15). Again, Jacob denied the request, saying that he would make his own way to Esau's home in Seir. However, Jacob did not go to Seir. Instead, he "went to Succoth, where he built a place for himself and made shelters for his livestock" (vs. 16). Succoth was northwest of Peniel (where Jacob and Esau met); Seir (later known as Edom) was southeast. So, Jacob went in the opposite direction from where Esau invited him to go. Quite probably, Jacob felt that Esau's friendliness would be shortlived. Jacob's deception of Esau is unfortunate. Jacob was a godly man. Esau lived among idol worshippers. Jacob's actions were anything but a testimony for godliness to Esau. Jacob left his family many years before as a result of his deceitfulness. Here, he comes back and sets to deceive Esau once again. If the godly cannot live righteously, who can? If the true worshippers will not live lives that are a good testimony to godliness, who will? Esau's heart had already been softened by God. Who knows? Maybe a better testimony through Jacob's life, together with the verbal testimony he had already given concerning God's graciousness (see vss. 5,11),--I say, maybe these things would have turned Esau into a godly man. As it was, Esau became the "father of the Edomites" (Gen. 36:43). The Edomites were enemies of God's people for many years to come. A Shameful Incident ------------------- 33:18After Jacob came from Paddan Aram, he arrived safely at the city of Shechem in Canaan and camped within sight of the city. 19For a hundred pieces of silver, he bought from the sons of Hamor, the father of Shechem, the plot of ground where he pitched his tent. 20There he set up an altar and called it El Elohe Israel. 34:1Now Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land. 2When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and violated her. 3His heart was drawn to Dinah daughter of Jacob, and he loved the girl and spoke tenderly to her. 4And Shechem said to his father Hamor, "Get me this girl as my wife." 5When Jacob heard that his daughter Dinah had been defiled, his sons were in the fields with his livestock; so he kept quiet about it until they came home. 6Then Shechem's father Hamor went out to talk with Jacob. 7Now Jacob's sons had come in from the fields as soon as they heard what had happened. They were filled with grief and fury, because Shechem had done a disgraceful thing in Israel by lying with Jacob's daughter--a thing that should not be done. 8But Hamor said to them, "My son Shechem has his heart set on your daughter. Please give her to him as his wife. 9Intermarry with us; give us your daughters and take our daughters for yourselves. 10You can settle among us; the land is open to you. Live in it, trade in it, and acquire property in it." 11Then Shechem said to Dinah's father and brothers, "Let me find favor in your eyes, and I will give you whatever you ask. 12Make the price for the bride and the gift I am to bring as great as you like, and I'll pay whatever you ask me. Only give me the girl as my wife." 13Because their sister Dinah had been defiled, Jacob's sons replied deceitfully as they spoke to Shechem and his father Hamor. 14They said to them, "We can't do such a thing; we can't give our sister to a man who is not circumcised. That would be a disgrace to us. 15We will give our consent to you on one condition only: that you become like us by circumcising all your males. 16Then we will give you our daughters and take your daughters for ourselves. We'll settle among you and become one people with you. 17But if you will not agree to be circumcised, we'll take our sister and go." 18Their proposal seemed good to Hamor and his son Shechem. 19The young man, who was the most honored of all his father's household, lost no time in doing what they said, because he was delighted with Jacob's daughter. 20So Hamor and his son Shechem went to the gate of their city to speak to their fellow townsmen. 21"These men are friendly towards us," they said. "Let them live in our land and trade in it; the land has plenty of room for them. We can marry their daughters and they can marry ours. 22But the men will consent to live with us as one people only on the condition that our males be circumcised, as they themselves are. 23Won't their livestock, their property and all their other animals become ours? So let us give our consent to them, and they will settle among us." 24All the men who went out of the city gate agreed with Hamor and his son Shechem, and every male in the city was circumcised. 25Three days later, while all of them were still in pain, two of Jacob's sons, Simeon and Levi, Dinah's brothers, took their swords and attacked the unsuspecting city, killing every male. 26They put Hamor and his son Shechem to the sword and took Dinah from Shechem's house and left. 27The sons of Jacob came upon the dead bodies and looted the city where their sister had been defiled. 28They seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields. 29They carried off all their wealth and all their women and children, taking as plunder everything in the houses. 30Then Jacob said to Simeon and Levi, "You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed." 31But they replied, "Should he have treated our sister like a prostitute?" ----------- This episode is one of the saddest recorded in the Bible. It chronicles a horrible failure by the people of God. At the root of the failure is the negligence of Jacob to follow the command of God concerning where to dwell when he returned to the promised land. God commanded Jacob, before he left Paddan-Aram: "Go back to the land of your fathers and to your relatives, and I will be with you." (Gen. 31:3). Jacob did return to the "land of [his] fathers", but he did not go back "to [his] relatives". Instead, "he arrived safely at the city of Shechem in Canaan and camped within sight of the city" (33:18). Why didn't Jacob go home to Mamre, where Isaac was living? We are not told. All we know is that Jacob chose to live "within sight of" a city that was on the border of the promised land. Living on the border of the promised land is a dangerous thing to do. Many of us do this same thing. We live on the border of true godliness. We try to follow God, while keeping up the habits of our old life. We think we can follow God and not change our lives. This won't work. To turn to God is to become "a new creation; the old has gone, the new has come" (II Cor. 5:17). Jacob's decision to live on the border was tragic for his family. At Shechem, Jacob "set up an altar and called it El Elohe Israel" (meaning, "strong is the God of Israel"). While this is commendable on one level--it is always commendable to worship the Lord--it is hypocritical of Jacob to set up an altar to God, and yet live in disobedience to him by not returning "to his relatives", as God commanded. Samuel taught: "Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams" (I Sam. 15:22). Jacob's behavior here reminds me of those who attend church on Sunday, and so think that they can live any way they want the rest of the week. They have no desire to obey God Monday through Saturday. They offer their "sacrifice" of church attendance on Sunday, and think that that is enough to satisfy God. However, "To obey is better than sacrifice." The problems in Jacob's family began when "Dinah, the daughter Leah had borne to Jacob, went out to visit the women of the land" (vs. 1). Dinah went to Shechem without escort. It was quite possible that Dinah had struck up friendships with "the women of the land". For a young woman to wander so freely was not proper in that culture. Dinah was somewhere between thirteen and sixteen years old (by most commentators reckoning). It was especially dangerous for Dinah to intermix so freely amongst the ungodly, idol-worshipping inhabitants of Shechem. Was there perhaps a relaxed discipline at home? I am certain of it. Evidence of a relaxed discipline by Jacob is found in other things that occurred in his house. For instance, at that time, Jacob allowed the worship of idols in his home (cf. Gen. 35:2). Jacob, it seems, was not fulfilling his duty as the head of the household. The result of all this was that when "Shechem son of Hamor the Hivite, the ruler of that area, saw [Dinah], he took her and violated her" (vs. 2). The language here is ambiguous as to whether Shechem raped Dinah, or seduced her. The aftermath implies the latter, for "his heart was drawn to Dinah daughter of Jacob, and he loved the girl and spoke tenderly to her. And Shechem said to his father Hamor, 'Get me this girl as my wife'" (vss. 3-4). Shechem, to his credit (though his sin was hideous), in the end desired to do the honorable thing and marry Dinah. "When Jacob heard that his daughter Dinah had been defiled, his sons were in the fields with his livestock; so he kept quiet about it until they came home" (vs. 5). This verse expresses Jacob's weakness as the head of the household. Jacob should have taken charge of the situation, investigated what happened, negotiated with Hamor (Shechem's father, and the ruler of the area) a settlement based on what truly happened. If Shechem was found to have raped Dinah, Jacob could have urged Hamor to punish him severely. If Hamor was found to be unwilling to punish his son, then Jacob's family would have just cause to war against the city. As it was, Jacob (the godly man) left the situation up to his ungodly sons. By the way, note the statement "Dinah had been defiled" (vs. 5). Whether or not Shechem had raped Dinah, or merely seduced her, she was defiled. Any sex outside of marriage is not an act of love, but an act of defilement. A young man who urges a young woman to have sex with him is not showing love to her but being selfish and hateful in desiring to defile her. Jacob's sons, upon hearing what had happened, "were filled with grief and fury, because Shechem had done a disgraceful thing in Israel by lying with Jacob's daughter--a thing that should not be done" (vs. 7). Hamor must have been ignorant concerning what his son did, or must have believed the action was consensual, for if he had thought that Shechem had raped Dinah, he never would have been so bold as to negotiate a marriage between Shechem and Dinah (vs. 8). In fact, rather than seeing any enmity between the city of Shechem and Jacob's family because of this episode, Hamor wants to use the marriage to start an ongoing alliance and commerce between his city and Jacob's family: "Intermarry with us; give us your daughters and take our daughters for yourselves. You can settle among us; the land is open to you. Live in it, trade in it, and acquire property in it" (vss. 9-10). This statement demonstrates why God wanted Jacob to return to his relatives and settle, and not settle on the border of a heathen city. God's plan was to establish the nation of Israel through the twelve sons of Jacob. To intermarry with Shechem would have thwarted this plan. The sons of Israel, rather than becoming a nation, would have just become another clan in the city of Shechem. Hamor was very reasonable and honorable in his proposal to the sons of Jacob. If the sons of Jacob had apprised him of the their rage and fury over what Shechem did, Hamor may very well have worked out a settlement reasonable to both families. The sons of Jacob, however, chose another route: "Because their sister Dinah had been defiled, Jacob's sons replied deceitfully as they spoke to Shechem and his father Hamor. They said to them, 'We can't do such a thing; we can't give our sister to a man who is not circumcised. That would be a disgrace to us. We will give our consent to you on one condition only: that you become like us by circumcising all your males. Then we will give you our daughters and take your daughters for ourselves. We'll settle among you and become one people with you. But if you will not agree to be circumcised, we'll take our sister and go'" (vss. 13-17). The brothers make like they are willing to go along with Hamor's proposal if the entire city is circumcised. Their plan was disgraceful, horribly evil and sinful. They show contempt for the covenant of God given to Abraham. Rather than using the covenant of circumcision to strengthen the Shechemites spiritually, they use it to weaken them physically. They do not treat the rite of circumcision as the sacred rite of the covenant, rather they treat it as merely a physical rite that must be performed in order to enter into an alliance with them. They do not urge the Shechemites to the true circumcision of the heart, to the putting away the sins of the flesh and turning to the true worship of the Living God, rather they use circumcision as a ploy to deceive the Shechemites into mutilating themselves. Given the Shechemites willingness to commerce with the sons of Jacob, and their openness to the religious rites of the sons of Jacob (the whole city consents to be circumcised, see vss. 18-24), the sons of Jacob could surely have used their influence to turn the inhabitants of Shechem into worshippers of the True and Living God. Instead, they use their influence to weaken them so that they can murder them: a true act of cowardice by the sons of Jacob. What Shechem, the son of Hamor, did was wrong, but the punishment by the sons of Jacob clearly did not fit the crime: "Three days later, while all of them were still in pain, two of Jacob's sons, Simeon and Levi, Dinah's brothers, took their swords and attacked the unsuspecting city, killing every male. They put Hamor and his son Shechem to the sword and took Dinah from Shechem's house and left. The sons of Jacob came upon the dead bodies and looted the city where their sister had been defiled. They seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields. They carried off all their wealth and all their women and children, taking as plunder everything in the houses" (vss. 25-29). Simeon and Levi, who led the attack, were Dinah's true brothers (the three of them being the children born of Leah). The rest of the sons (it appears) did not take part in the killing, but they did loot the city. Jacob was angry when he heard what had happened. He said to Simeon and Levi: "You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed" (vs. 30). Jacob's rebuke, however, falls far short of what it should have been. He does not address the wickedness of their actions. He only addresses the potential harm their actions could bring upon the family. Jacob was correct that the family was in danger, for later (as we shall see in the next chapter) God had to miraculously intervene to keep the family safe. =========================================================== A Study of Christ - The Prologue of John ======================================== Here, we conclude our verse by verse study of the Prologue to John's Gospel. John 1:18 - Conclusion of the Prologue -------------------------------------- 18No one has ever seen God, but God the One and Only, who is at the Father's side, has made Him known. ----------- To conclude his prologue, John summarizes who Jesus is, and what He came to earth to do: "No one has ever seen God, but God the One and Only, who is at the Father's side, has made Him known." Jesus is "God the One and Only"; and Jesus came to earth to "make [God] known." With this concluding verse, John writes a parallel with the first verse of the prologue: vs 1: vs 18: "In the beginning was the Word" Jesus "has made [God] known" "and the Word was with God" "who is at the Father's side" "and the Word was God" "God the One and Only" John is also here summarizing the train of thought from verse 17. In that verse, John spoke of the superiority of what Jesus brought to us to what Moses brought: "For the law was given through Moses; grace and truth came through Jesus Christ" (vs. 17). In this verse, John speaks of the greater intimacy that Jesus has with God than the intimacy that Moses had with God. Until Christ, there was no one who walked the face of the earth who had a more intimate fellowship with God than Moses. We are told: "The Lord would speak to Moses face to face, as a man speaks with his friend" (Ex. 33:11). However, we find that the term "face to face" is used here idiomatically, for later in the same chapter, Moses is told by God: "But . . . you cannot see my face, for no one may see me and live" (Ex. 33:20). John is alluding to this verse when he says: "No one has ever seen God." God is holy. Man in his sin cannot bear to see God in all His glory. God's glory would overwhelm sinful man, including Moses. The best of men who walked the earth before Christ, those who had the most intimate relationship with God, could never get so close to God to even lay eyes on Him. "No man hath ever seen God the Father; neither Abraham nor Moses, nor Joshua, nor David, nor Isaiah, nor Daniel. All these, however holy and good men, were still only men, and quite incapable of beholding God face to face, from very weakness. What they knew of God the Father, they knew only by report, or by special revelation, vouchsafed to them from time to time."[1] Christ, though, being sinless, being as holy as God, can behold Him in all His glory, and in fact is (as John teaches) "at the Father's side." Christ has the closest possible relation to the Father. Until Christ came, all visions of God by men had been partial. Jesus is the only one who walked the earth who has seen God in all His glory. And more than just seeing God, Jesus is "at the Father's side". Jesus is near to the Father in position and opinion, intimate with Him, knowing His heart, at one with the Father in all His views. And so, if we listened to Moses--if we respect (for instance) what Moses brought to us in the Ten Commandments--we should listen to Jesus all the more, and respect His teachings all the more. Moreover, while Moses in his sin could not even see God, Jesus is not only "at the Father's side", but He Himself has "made Him known." Christ goes much further than Moses ever did. Moses revealed the law of God to man, but Jesus reveals God Himself to man. "In Christ's words, and deeds, and life, and death, we learn as much concerning God the Father as our feeble minds can at present bear. His perfect wisdom,--His almighty power,--His unspeakable love to sinners,--His incomparable holiness,--His hatred of sin,--could never be represented to our eyes more clearly than we see them in Christ's life and death."[2] And so, though we cannot see God in all His glory, we can know all we need to know about God through the life and teachings of Jesus. There's enough of God in Christ for lifetime of study, for "in Christ all the fullness of the Deity lives in bodily form" (Col. 2:9). People seek God, they desire to know God, they want to know what God is really like, what He approves and disapproves. They need look no further than Christ, who testified: "Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'?" (John 14:9). And Christ proved these words true by being raised from the dead, and going to sit "at the Father's side." And so thank you, Father, for sending Your Son to us, so that we may know You through Him. We praise You that we don't have to speculate from our feeble human mind what You are like. We don't have to listen to the reasonings of human philosophy that make an attempt to know who You are. We have seen You in human flesh, in Your Son Jesus Christ. May You be glorified in our lives, as we seek to do Your will in Christ Jesus, in whose name we pray these things, Amen. =========================================================== New Testament Study - Matthew 3 =============================== The Messiah's Forerunner ------------------------ 1In those days John the Baptist came, preaching in the Desert of Judea 2and saying, "Repent, for the kingdom of heaven is near." 3This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.'" 4John's clothes were made of camel's hair, and he had a leather belt round his waist. His food was locusts and wild honey. 5People went out to him from Jerusalem and all Judea and the whole region of the Jordan. 6Confessing their sins, they were baptized by him in the Jordan River. 7But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? 8Produce fruit in keeping with repentance. 9And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. 10The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. 11"I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. 12His winnowing fork is in His hand, and He will clear His threshing-floor, gathering His wheat into the barn and burning up the chaff with unquenchable fire." ----------- Having related the events surrounding Christ's birth and infancy, Matthew jumps to many years later, to the days leading up to the beginning of Jesus' public ministry: "In those days John the Baptist came, preaching in the Desert of Judea and saying, 'Repent, for the kingdom of heaven is near'" (vss. 1-2). The ministry of John the Baptist was prophesied in the Old Testament: "This is he who was spoken of through the prophet Isaiah: 'A voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him'" (vs. 3). Matthew here is citing Isaiah 40:3 as a prophecy concerning John the Baptist. Significantly, all four Gospels cite this prophecy: see Mark 1:3; Luke 3:4; John 1:23. In fact, in the Gospel of John, John the Baptist himself cites the prophecy: "John replied in the words of Isaiah the prophet, 'I am the voice of one calling in the desert, "Make straight the way for the Lord"'" (John 1:23). John the Baptist was well aware of God's purpose for him. He was to "Prepare the way for the Lord." In those days (and also in these days as well, if you think of it), whenever a king visited a city, men would be sent ahead of him to prepare the way. In those days, that required not only diplomatic preparation, but also physical preparation of the roads so that the journey for the king would be comfortable. The advance-men would be required to "make straight paths" for the king. Now, if earthly kings had advance-men who prepared the way, how much more should the King of the Universe, the Promised Messiah, have an advance-man to prepare the way? The primary role of the Messiah's advance-man was to be "a voiceŠcalling in the desert." Note the emphasis is on the message, not the messenger: the "voice", not the man. This is just as John the Baptist would want it. He realized that he was only valuable in the service of God to the extent that he communicated the message of God, to the extent that he was the "voiceŠcalling". This was the case for all the prophets of the Old Testament. God did not look for the strongest men, or the smartest men, or the most handsome men to be His prophets. No, He looked for those who had the ability and desire to communicate His message to the people. That is the role of prophets. John the Baptist was the last in the line of Old Testament prophets (even though he appears in the New Testament!). As Jesus taught: "The Law and the Prophets were proclaimed until John" (Luke 16:16). John's coming broke a long silence by God to His people. It had been hundreds of years since God raised up a prophet to the Jews. Finally, God broke His silence with the "voice of one calling in the desert." By fulfilling this prophecy of Isaiah, John was signaling the coming of God's kingdom to earth. John's purpose was to prepare God's people for this kingdom. Thus, he cried out: "Repent, for the kingdom of heaven is near" (vs. 2). The word "Repent", means to have a "change of mind". In our context, this change of mind is a change concerning how one views sin and a sinful lifestyle. John is exhorting the people to go from a love of sin to a hatred of it, from living in sin to taking refuge in the salvation of God. This is an appropriate message for the forerunner of the Messiah, because the Messiah was coming to "save His people from their sins" (Matt. 1:21). Such a salvation was only valuable to those who had a sense of their sin. As Jesus said: "For I have not come to call the righteous, but sinners" (Matt. 9:12). John's plea to "Repent" was no different than the Old Testament prophets who preceded him. The Old Testament prophet Joel cried out: "'Even now,' declares the Lord, 'return to me with all your heart, with fasting and weeping and mourning.' Rend your heart and not your garments" (Joel 2:12-13); and Isaiah: "Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and He will have mercy on him, and to our God, for He will freely pardon" (Isa. 55:7); and Ezekial: "Turn! Turn from your evil ways! Why will you die, O house of Israel?" (Ezek. 33:11). John's message, though similar, was more urgent than the prophets who preceded him, because "the kingdom of heaven [was] near." The "kingdom" was near because the coming to earth of the King of Kings was near. John wanted the people to be ready for their King. This entailed repentance. Contrary to contemporary popular belief, the King was not coming as a military leader that would conquer the Romans, but as a spiritual leader that would save the people from their sins. Thus, John's message was not to take up arms and armor to prepare their bodies for the King, but to repent from sin to prepare their souls for the King. John had the appearance and diet of one who apparently was not too concerned with worldly comforts: "John's clothes were made of camel's hair, and he had a leather belt round his waist. His food was locusts and wild honey" (vs. 4). His dress was reminiscent of the Old Testament prophets, especially Elijah (see II Kings 1:8). His food was not as outrageous as it may sound to those of us in America. To eat wild honey is not all that strange today. And the eating of "locusts" is practiced even today in many countries (especially in the Middle East and Asia). Interestingly, the eating of locusts was expressly permitted in the law of God, as given to Moses: "Of these you may eat any kind of locust, katydid, cricket or grasshopper" (Lev. 11:22). Given all this, the thrust of this description of John was not that he wore strange clothes and ate strange food, but that he lived off the land. Despite his appearance and diet and despite the fact that he ministered in the desert, John was renown for his ministry: "People went out to him from Jerusalem and all Judea and the whole region of the Jordan" (vs. 6). Such success in a ministry such as John's would be a surprise to many today. He was hardly what we would call today a motivational speaker. One would not think (on the face of it) that a strong message of repentance would be all that popular. But John's message had one very important thing going for it: it was truth of God. These days, we must strive, not to please men with our preaching, not to strive merely to be great orators, but to speak the truth of God. Moreover, John did not merely preach, he called his listeners to accountability to what they heard by urging them to be baptized. They did respond: "Confessing their sins, they were baptized by him in the Jordan River" (vs. 6). Their confession of sin was the fruit that demonstrated that their repentance was true. To confess sin is to acknowledge before God that it is sin. Many in their sin refuse to admit that what they are doing is sin. Needless to say, one cannot repent from sin if he does not admit to it. Confession of sin before God is urged in both the Old and New Testaments. Solomon taught: "He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy" (Prov. 28:13; see also Lev. 5:5; Lev. 26:40; Num. 5:6-7). The Apostle John taught: "If we confess our sins, [the Lord] is faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:9). It was the repentance and the confession of sin that gave the baptism meaning. Baptism is an outward rite that confirms an inward change. Baptism means nothing without the inward change. As Peter taught, it is "not the removal of dirt from the body but the pledge of a good conscience toward God" that saves you through Christ (see I Peter 3:21). Baptism is a symbol of a repentant life, a symbol of putting the old body of sin to death (symbolically drowning it in the waters of baptism) and emerging from the waters with a new life lived for God. Paul explains baptism: "[D]on't you know that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life" (Rom. 6:3-4). Thus, the decision to be baptized is a serious one. It means that you have decided to put to death your old way of life, and live a new life for God. John certainly took baptism very seriously. He did not want anyone just "going along for the ride." He did not want to baptize anyone who had not first experienced the inward change of heart. He did not want to baptize anyone who had not decided to put to death their old way of life. "[W]hen he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: 'You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance'" (vss. 7-8). John could tell that the Pharisees and Sadducees had not truly repented because their lives had not "produce[d] fruit in keeping with repentance." Some see John as being very harsh here. They say, "How could he turn away people who wanted to be baptized?" But rather than being harsh, John was merciful. He turned them away for their own good. He knew they had not repented and so he knew that the baptism would not be valid in the eyes of God. The baptism would only have served to appease the consciences of the Pharisees and Sadducees, and given them a false sense of confidence that they had pleased God. A meaningless baptism would have actually encouraged them to continue in their lives of sin. Apparently, the Pharisees and Sadducees felt that they had no need to repent. They were resting in the fact that they were Jews, descendants of Abraham. They felt that this heritage was enough to save them from the wrath that sin brings. Sensing this, John says to them: "And do not think you can say to yourselves, 'We have Abraham as our father'" (vs. 9). Our heritage will not save us from wrath. The fact that we live in a (so-called) "Christian" nation will not save us. A godly mother will not save us. Salvation comes individually through faith in Jesus. It seems that the Pharisees and Sadducees believed that God needed them. They reasoned that God would need His people to help Him reign with the Messiah. They thought that this would be the job of the sons of Abraham. John, however, negates this idea, saying to them: "I tell you that out of these stones God can raise up children for Abraham" (vs. 9). Never think as you serve the Lord, "Oh, God really needs me." God can raise up stones at any time to do His work. To drive home to the people just how important repentance is, John alludes to the wrath of God that will be poured out upon the unrepentant: "The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire" (vs. 10). God is holy. God hates sin. He will one day pour out the full measure of His wrath upon it. We don't like to hear of God's wrath. Many deny it. They say, "How could a loving God pour out His wrath upon His creation?" Yes, God is loving, but God is also holy. God shows His love by giving us the opportunity to repent from our sins. God has greatly shown His love by sending His son to die for our sins, so that we do not have to experience His wrath. But God must also, eventually, show that He is holy, and that He hates sin. Those who choose not to accept the gift of God's love in Jesus Christ are left to themselves face the punishment for their sin. We would all rather speak of the love of God, than the wrath of God. But as has often been said, there is no good news without there being some bad news. None of us enjoys speaking of the wrath of God, but it must be preached: the world must not go unwarned. "It is no real kindness to keep back the terrors of the Lord: it is good for us all to be taught that it is possible to be lost forever, and that all unconverted people are hanging over the brink of the pit."[3] John speaks here of the wrath of God symbolically (as is often done in the Bible): "The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire" (vs. 10). We are not sure exactly what the wrath of God specifically will entail. That it is often referred to in the Bible through the use of symbols implies that our words cannot exactly express, or our minds cannot exactly fathom the exact means by which the wrath of God will manifest itself against sin. "So leaving aside speculations, over which vain men weary themselves without benefit, let it suffice that by these expressions, as far as our simple minds may grasp, a dreadful torment is indicated, beyond men's ability to understand, beyond the power of words to express."[4] John goes on to speak of His role as forerunner to the Messiah: "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire" (vs. 11). John contrasts the baptism he brings with the baptism that the Messiah will bring. John baptized "with water for repentance." Again, John's baptism was merely an outward sign of confirmation that an inward change had taken place. In contrast, the baptism of the Messiah will be "with the Holy Spirit and with fire." The wording in the original Greek implies that, when John speaks of the baptism of the "Holy Spirit" and "fire", he is not speaking of two different sorts of baptisms, but rather two aspects of the same baptism. While "fire" is often used as a symbol of destructive wrath in the Bible, it is also often used as a symbol of constructive purification, the symbol of a fire used by one who refines silver (see Isa. 1:25; Zech. 13:9; Mal. 3:2-3). So here, John (I believe), when he speaks of the baptism of the "Holy Spirit" and "fire", he is speaking of the "fiery character of the Spirit's operations upon the soul: searching, consuming, refining, sublimating."[5] So, John's baptism is inferior to the baptism of the Messiah in that the baptism of repentance is passive (a reaction to a change that has already taken place), whereas the baptism of the Holy Spirit is active (having the ability to bring about a change in one's life). The Baptism of the Messiah -------------------------- 13Then Jesus came from Galilee to the Jordan to be baptized by John. 14But John tried to deter Him, saying, "I need to be baptized by You, and do You come to me?" 15Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented. 16As soon as Jesus was baptized, He went up out of the water. At that moment heaven was opened, and He saw the Spirit of God descending like a dove and lighting on Him. 17And a voice from heaven said, "This is my Son, whom I love; with Him I am well pleased." ----------- In the previous verses, John the Baptist had been telling the crowd about the coming Messiah and the superiority of His baptism to John's own: "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. His winnowing fork is in His hand, and He will clear His threshing-floor, gathering His wheat into the barn and burning up the chaff with unquenchable fire" (Matt. 3:11-12). Imagine John's surprise, then, when one day he looks up and sees the Lord coming to him: "Then Jesus came from Galilee to the Jordan to be baptized by John" (vs. 13). John's response to Jesus' coming to him reflected his surprise: "But John tried to deter Him, saying, 'I need to be baptized by You, and do You come to me?'" (vs. 14). The word "deter" used here implies a strong protest by John. John knew Christ was too worthy for baptism; John knew that he himself was unworthy to baptize Him. There is a bit of irony here. John had just refused to baptize the Pharisees and Sadducees, the self-proclaimed religious leaders of the day, because they were unworthy for baptism (see Matt. 3:7ff). Now John is trying to refuse to baptize Jesus because John's baptism was not worthy of Jesus. John's response reminds me of Peter's response to Jesus when Jesus sat down to was the disciples' feet. Peter said: "Lord, are You going to wash my feet?" (John 13:6). And indeed, these two episodes are similar. Both reflect Jesus' mission to be a humble servant to His people, and to be an example to His people of what He desires them to be. Both John and Peter were surprised by Jesus' behavior because, in each case, Jesus was doing something that, as sinless Son of Man and Lord of the Universe, He really (from a human point of view) had no business doing. As stated, John had just declared the greatness of the baptism with the Holy Spirit and fire that Jesus was going to bring, and so what need did Jesus have of John's inferior baptism? In Peter's case, Jesus had just been hailed as King as He rode into Jerusalem on Palm Sunday (see John 12:12ff), and so why would the King sit down to wash His followers feet? Jesus tells John why He should be baptized by him: "Let it be so now; it is proper for us to do this to fulfill all righteousness" (vs. 15). Jesus did many things for our sakes "to fulfill all righteousness", to be an example to us of how a righteous life should be lived. If Jesus passed through the waters of baptism, how much should we? Many say, "Oh, I don't need to be baptized. It is not necessary for salvation." Quite true. It is not necessary for salvation, but it is necessary for obedience. As John declared: "Whoever claims to live in Him must walk as Jesus did" (I John 2:6). God desires that we be baptized. Proof of this is that His Son (who truly did not need to be baptized) allowed John to baptize Him. Moreover, through Christ's humility in receiving the baptism, He has made baptism a highly honorable ritual. Our Lord was baptized. We should delight in being baptized, to follow in His steps. Baptism is a necessary step of preparation if one wants to serve God effectively. It is a symbol of putting away the old life lived for oneself, and emerging from the waters of baptism with a new life that will be lived in the service of God. For Jesus, the baptism inaugurated His ministry. This is why He said to John: "Let it be so now." "Now" was the right time for Jesus' baptism because Jesus was "now" embarking on His ministry. God's approval of the baptism, and support of Jesus as He embarked on His ministry was immediately displayed: "As soon as Jesus was baptized, He went up out of the water. At that moment heaven was opened, and He saw the Spirit of God descending like a dove and lighting on Him. And a voice from heaven said, 'This is my Son, whom I love; with Him I am well pleased'" (vss. 16-17). All three persons of the Trinity share in the inauguration of the ministry of Christ: the Son in the baptism, the Spirit "descending like a dove", the voice of approval by the Father. Again, Jesus is an example to us in this. I guarantee that, after your baptism, all three Persons of the Holy Trinity will be present. You will feel renewed as you are filled afresh with the Holy Spirit. You will feel the comfort of the Father as He declares His pleasure that you are His child. You will emerge from the waters with Jesus, guiding you in His path of service. Yes, indeed, Father, we praise You for sending Your Son to be an example of how we should obey You. May we be led to walk in His steps, by Your Spirit. And we ask that we would not only receive the baptism of John, but also that we would receive the baptism of Jesus: the baptism with the Holy Spirit and with fire. Fill us and purify us. Lead us in Your path of service, and chasten us when we go astray. Be glorified in our lives. We ask these things in the name of Your Son, Jesus, who indeed, fulfilled all righteousness, Amen. =========================================================== A Study for Young Christians ============================ A Classic Study by Richard Baxter (1615-1691) [This study continues our reprint of Chapter 2 from Richard Baxter's classic tome "A Christian Directory".[6] This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding." Though these studies were written specifically for "young" Christians, I think that you will find (as I did), there is much in here worthy of meditation for those who have been walking with God for many years.]--Ed. Direction II - Concerning Balance in Christianity ------------------------------------------------- Take heed of being religious only in opinion, without zeal and holy practice; or only in zealous affection, without a sound, well grounded judgment; but see that judgment, zeal, and practice be conjunct. To change your opinions is an easier matter than to change the heart and life. A holding of the truth will save no man, without a love and practice of the truth. This is the meaning of James 2, where he speaketh so much of the unprofitableness of a dead, unaffected belief, that worketh not by love, and commandeth not the soul to practice and obedience. To believe that there is a God, while you neglect Him and disobey Him, is unlikely to please Him. To believe that there is a heaven, while you neglect it, and prefer the world before it, will never bring you thither. To believe your duty, and not to perform it, and to believe that sin is evil, and yet to live in it, is to sin with aggravation, and have no excuse, and not the way to be accepted or justified with God. To be of the same belief with holy men, without the same hearts and conversations, will never bring you to the same felicity. "He that knoweth His master's will and doth it not" shall be so far from being accepted for it that he "shall be beaten with many stripes" (see Luke 12:47). To believe that holiness and obedience is the best way, will never save the disobedient and unholy. And yet if judgment be not your guide, the most zealous affections will but precipitate you; and make you run, though quite out of the way, like the horses when they have cast the coachman or the riders. To ride post when you are quite out of the way, is but laboriously to lose your time, and to prepare for further labour. The Jews that persecuted Christ and His apostles, had the testimony of Paul himself, that they had a "zeal of God, but not according to knowledge" (Rom. 10:2). And Paul saith of the deceivers and troublers of the Galatians, (whom he wished even cut off), that they did zealously affect them, but not well (see Gal. 4:17). And he saith of himself, while he persecuted Christians to prison and to death, "I was zealous towards God as ye are all this day" (Acts 22:3,4). Was not St. Dominick that stirred up the persecution against the Christians in France and Savoy, to the murdering of many thousands of them, a very zealous man? And are not the butchers of the Inquisition zealous men? And were not the authors of the third Canon of the General Council at the Lateran, under Pope Innocent the Third, very zealous men, who decreed that the pope should depose temporal lords, and give away their dominions, and absolve their subjects, if they would not exterminate the godly, called heretics? Hath not zeal caused many of latter times to rise up against their lawful governors? and many to persecute the church of God, and to deprive the people of their faithful pastors without compassion on the people's souls? Doth not Christ say of such zealots, "The time cometh, when whosoever killeth you, will think He doth God service" (John 16:2); or offereth a service acceptable to God. Therefore Paul saith, "It is good to be zealously affected always in a good matter" (Gal. 4:18); showing you that zeal indeed is good, if sound judgment be its guide. Your first question must be whether you are in the right way? and your second, whether you go apace? It is sad to observe what odious actions are committed in all ages of the world, by the instigation of misguided zeal! And what a shame an imprudent zealot is to his profession! While making himself ridiculous in the eyes of the adversaries, he brings his profession itself into contempt, and maketh the ungodly think that the religious are but a company of transported brain-sick zealots; and thus they are hardened to their perdition. How many things doth unadvised affection provoke well-meaning people to, that afterwards will be their shame and sorrow? Labour therefore for knowledge, and soundness of understanding; that you may know truth from falsehood, good from evil; and may walk confidently, while you walk safely; and that you become not a shame to your profession, by a furious persecution of that which you must afterwards confess to be an error; by drawing others to that which you would after wish that you had never known yourselves. And yet see that all your knowledge have its efficacy upon your heart and life; and take every truth as an instrument of God, to reveal Himself to you, or to draw your heart to Him, and conform you to His holy will. (We will continue this study in the next issue.) =========================================================== A Study in Psalms ================= Psalm 33 1Sing joyfully to the Lord, you righteous; it is fitting for the upright to praise Him. 2Praise the Lord with the harp; make music to Him on the ten-stringed lyre. 3Sing to Him a new song; play skillfully, and shout for joy. 4For the word of the Lord is right and true; He is faithful in all He does. 5The Lord loves righteousness and justice; the earth is full of His unfailing love. 6By the word of the Lord were the heavens made, their starry host by the breath of His mouth. 7He gathers the waters of the sea into jars; He puts the deep into storehouses. 8Let all the earth fear the Lord; let all the people of the world revere Him. 9For He spoke, and it came to be; He commanded, and it stood firm. 10The Lord foils the plans of the nations; He thwarts the purposes of the peoples. 11But the plans of the Lord stand firm forever, the purposes of His heart through all generations. 12Blessed is the nation whose God is the Lord, the people He chose for His inheritance. 13From heaven the Lord looks down and sees all mankind; 14from His dwelling-place He watches all who live on earth-- 15He who forms the hearts of all, who considers everything they do. 16No king is saved by the size of his army; no warrior escapes by his great strength. 17A horse is a vain hope for deliverance; despite all its great strength it cannot save. 18But the eyes of the Lord are on those who fear Him, on those whose hope is in His unfailing love, 19to deliver them from death and keep them alive in famine. 20We wait in hope for the Lord; He is our help and our shield. 21In Him our hearts rejoice, for we trust in His holy name. 22May Your unfailing love rest upon us, O Lord, even as we put our hope in You. ----------- This psalm is an exhortation to praise the Lord. The psalm begins with the exhortation (vss. 1-3), then goes on to enumerate the reasons why we should praise the Lord: because of the faithfulness and power of His word (vs. 4-9), because of His sovereignty (vss. 10-12), because of His personal concern (vss. 13-19). The psalm ends with a statement of trust in the Lord (vss. 20-22). Exhortation to Praise the Lord ------------------------------ 1Sing joyfully to the Lord, you righteous; it is fitting for the upright to praise Him. 2Praise the Lord with the harp; make music to Him on the ten-stringed lyre. 3Sing to Him a new song; play skillfully, and shout for joy. ----------- David[7] begins with an exhortation to praise the Lord: "Sing joyfully to the Lord, you righteous; it is fitting for the upright to praise Him" (vs. 1). Note that this exhortation is directed specifically to the "righteous". Now, in and of himself, no one is "righteous". As Paul reminds us: "[A]ll have sinned and fall short of the glory of God" (Rom. 3:23). However, God has provided a way that we may atone for our sins. In David's time, atonement for sins was achieved through obedience to the ritual sacrifices as spelled out in the law given to Moses. The purpose of these ritual sacrifices have since been fulfilled by the sacrifice of Christ. And so for us, "righteousness" can be achieved through belief in Christ, accepting His sacrifice. Thus, David's exhortation is directed to those who are obedient to God's requirements for atonement for sin. These are His true people. Given that "righteousness" has been imputed to them, despite their sin, they have much to praise the Lord about. Certainly, as David says, "it is fitting for the upright to praise Him" (vs. 1). "Pious exultation, publicly expressed, with gratitude for mercies, becomes good men. If the upright refuse to praise the Lord, who shall extol Him?. . . [I]t is a great privilege [to praise the Lord], refreshing the heart, reviving the spirit and exciting others to the same blessed service. All the upright have countless reasons for praising God."[8] Possibly implicit in David's words is that it is not fitting for the unrighteous to praise the Lord. "Praise is not comely for any but the godly. A profane man stuck with God's praise is like a dunghill stuck with flowers."[9] Those who continue in a state of unrighteousness are those who have not been obedient to God. They have forsaken His great gift of salvation through His Son Jesus. Certainly, a life lived in obedience to God is the foundation of praise, and a minimum requirement in order that oral praise to be effective. Have you ever noticed how out of place statements of praise are when they come from the mouths of the ungodly? I recall an example of this in my own life. When I was in high school, I played sports. I remember that on our team was a locker room bully who would go out of his way to be cruel to his smaller teammates. One day, I went to an athletic event at a local church and this locker room bully was also there. He apparently was a member of that church, and held some respect as a youth leader. In that setting, he was full of praise for the Lord, often saying, "Oh, praise the Lord! Hallelujah! May God be praised!" etc. To those who knew him only in that setting, the praise of his lips was commendable. But to me, who knew his other side, his hypocrisy was a mockery of God. David continues: "Praise the Lord with the harp; make music to Him on the ten-stringed lyre. Sing to Him a new song; play skillfully, and shout for joy" (vss. 2-3). In this verse, David enumerates some of the different ways to praise the Lord: "with the harp", "make music to Him", "sing to Him a new song", "play skillfully", and "shout for joy". There are many ways to praise the Lord. Some prefer one way, some prefer another. Some prefer loud music, some prefer organ music, some prefer no musical instruments, some prefer traditional hymns, some prefer a drum-kit to keep the beat, some prefer a choir with four-part harmony, etc. All of these are commendable to the extent that the Lord is praised through them. Reasons to Praise: His Word. . . --------------------------------- 4For the word of the Lord is right and true; He is faithful in all He does. 5The Lord loves righteousness and justice; the earth is full of His unfailing love. 6By the word of the Lord were the heavens made, their starry host by the breath of His mouth. 7He gathers the waters of the sea into jars; He puts the deep into storehouses. 8Let all the earth fear the Lord; let all the people of the world revere Him. 9For He spoke, and it came to be; He commanded, and it stood firm. ----------- When praising the Lord, it is good to recall why you are praising Him. So, David now begins to enumerate some reasons to praise the Lord. David first points out the goodness of God's word: "For the word of the Lord is right and true; He is faithful in all He does. The Lord loves righteousness and justice; the earth is full of His unfailing love" (vss. 4-5). God is holy, and so His word is "right and true". You can be sure that the "word of the Lord" that you read in the Bible is the absolute truth and absolutely right, for "the Lord loves righteousness and justice" (vs. 5). Moreover, God is faithful to His word, "He is faithful in all He does". His faithfulness is everywhere seen: "the earth is full of His unfailing love". Not only is "the word of the LordŠright and true", it is also powerful: "By the word of the Lord were the heavens made, their starry host by the breath of His mouth" (vs. 6). Scientists and philosophers have long speculated on the origin of the universe, to little avail. David reveals this mystery succinctly and clearly. "How absurdly have the philosophers treated of the origin of the world! How few of them have reasoned conclusively on this important subject! Our prophet solves the important question by one single principle; and, what is more remarkable, this principle, which is nobly expressed, carries the clearest evidence with it. The principle is this: 'By the word of the Lord were the heavens made.' This is the most rational account that was ever given of the creation of the world. The world is the work of a self-efficient will, and it is this principle alone that can account for its creation."[10] The Lord's power is displayed by His complete control over it: "He gathers the waters of the sea into jars; He puts the deep into storehouses" (vs. 7). Given that nothing and no one except God has such power, and given that God loves His people, what have we to fear? "Let all the earth fear the Lord; let all the people of the world revere Him" (vs. 8). "Let them not fear another instead of Him. Doth a wild beast rage? Fear God. Doth a serpent lie in wait? Fear God. Doth man hate thee? Fear God. Doth the devil fight against thee? Fear God. For the whole creation is under Him whom thou art commanded to fear."[11] We have great reason to "revere Him", because of His faithfulness to His word: "For He spoke, and it came to be; He commanded, and it stood firm" (vs. 9). "There is no such distance betwixt God's saying and doing, as amongst men."[12] God's works and His word coincide. What He has promised, He will bring about. Where would we be if God was not faithful to His word? "A broad foundation for pious confidence is laid in the truth and excellence of God's word. If one precept, promise, doctrine, threatening, or prediction of God could fail, then indeed we would be undone. But that can never be."[13] . . . His Sovereignty --------------------- 10The Lord foils the plans of the nations; He thwarts the purposes of the peoples. 11But the plans of the Lord stand firm forever, the purposes of His heart through all generations. 12Blessed is the nation whose God is the Lord, the people He chose for His inheritance. ----------- God is not only in control of the natural creation, but He also has complete control over all aspects of human society and interaction: "The Lord foils the plans of the nations; He thwarts the purposes of the peoples" (vs. 10). Certainly, God, who created all things, has the power to work His purpose through His creatures. Indeed, David confirms that God's will is being done, and has always been done: "But the plans of the Lord stand firm forever, the purposes of His heart through all generations" (vs. 11). "Many causes make human plans and purposes feeble and uncertain; infinite perfections make God's plans and counsels immovable and infallible."[14] Given that "the plans of the Lord stand firm forever", it seems that national leaders would embrace the Lord, and encourage their people to turn to Him. For, certainly, "Blessed is the nation whose God is the Lord the people He chose for His inheritance" (vs. 12). Sadly, most nations, even those founded upon godly principles, seem to do their best to distance themselves from God. . . . His Personal Concern -------------------------- 13From heaven the Lord looks down and sees all mankind; 14from His dwelling-place He watches all who live on earth-- 15He who forms the hearts of all, who considers everything they do. 16No king is saved by the size of his army; no warrior escapes by his great strength. 17A horse is a vain hope for deliverance; despite all its great strength it cannot save. 18But the eyes of the Lord are on those who fear Him, on those whose hope is in His unfailing love, 19to deliver them from death and keep them alive in famine. ----------- Not only does the Lord direct events in society, He is concerned with each of us personally. In fact, "from heaven the Lord looks down and sees all mankind; from His dwelling-place He watches all who live on earth-- He who forms the hearts of all, who considers everything they do" (vss. 13-15). Note the completeness of what David is saying: the Lord "sees all mankind", "watches all who live on earth", "forms the hearts of all", "considers everything they do". Those who do evil deny this. As David points out in another psalm, the evil one says to himself: "God has forgotten, He covers His face and never sees" (Ps. 10:11). They are wrong in this. God sees, and always has seen, all that we do. He keeps His omniscient eye on everyone. "Not one is above His ken, beneath His notice, or beyond His grasp."[15] What a blessing that "God does not show favoritism" (Rom. 2:11). He is concerned with all of us: not just kings and prophets, not just the rich and the famous, but all of us. God not only has His eyes on all of us, but also, just as He directs societal events, He also directs the events in our individual lives: "No king is saved by the size of his army; no warrior escapes by his great strength" (vs. 16). This may be disconcerting to those who trust in their own strength, but to those of us who see our own weakness, this is a comfort. I do not have to depend solely upon my limited abilities. God is with me working everything to His will. David continues: "A horse is a vain hope for deliverance; despite all its great strength it cannot save" (vs. 17). In those days, military strength in those days was seen as greatly dependent on the horse. Such confidence was misplaced, though. Interestingly, horses were forbidden to the army of Israel (see Deut. 17:16). God most likely wanted the Israelites to put their trust in Him, not in their horses. The world would see Israel as being at a disadvantage. On the contrary, though, they were in the best position as they depended on God's deliverance: "But the eyes of the Lord are on those who fear Him, on those whose hope is in His unfailing love, to deliver them from death and keep them alive in famine" (vss. 18-19). Trust in the Lord ----------------- 20We wait in hope for the Lord; He is our help and our shield. 21In Him our hearts rejoice, for we trust in His holy name. 22May Your unfailing love rest upon us, O Lord, even as we put our hope in You. ----------- Given all this, David appropriately ends the psalm with a statement of trust in the Lord: "We wait in hope for the Lord; He is our help and our shield. In Him our hearts rejoice, for we trust in His holy name. May Your unfailing love rest upon us, O Lord, even as we put our hope in You" (vss. 20-22). As David meditated upon God's sovereignty, he must have been encouraged in his faith. This is as it should be. As we praise the Lord, we should meditate upon His character and attributes. And as we meditate, our faith will be strengthened as we recognize God's love and providence in our own lives. =========================================================== Bibliography and Suggested Reading ================================== Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Augustine. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 7. Peabody, Mass.:Hendrickson, 1994. Baxter, Richard. A Christian Directory. Edmonton, Canada: Still Waters Revival Books. (Originally published in 1673). Broadus, John. Commentary on Matthew. Grand Rapids: Kregel, 1990. (Originally published in 1886). Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. Carson, D. A. "Matthew" from The Expositor's Bible Commentary, Vol. VIII, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Chrysostom. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 14. Peabody, Mass.:Hendrickson, 1994. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Keil, Carl & Delitzsch, Franz. Biblical Commentary on the Old Testament. Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Morgan, G. Campbell. The Gospel According to John. Reprint Edition. Grand Rapids: Revell, 1992. Morgan, G. Campbell. The Gospel According to Matthew. Reprint Edition. Grand Rapids: Revell, 1992. Morris, Leon. Expository Reflections on the Gospel of John. Grand Rapids: Baker, 1991. Morris, Leon. The Gospel According to John. Grand Rapids: Eerdman's, 1971. Morris, Leon. The Gospel According to Matthew. Grand Rapids: Eerdman's, 1992. Pink, Arthur W. Exposition of the Gospel of John. Grand Rapids: Zondervan, 1975. (Originally published 1945). Pink, Arthur W. Gleanings in Genesis. Chicago: Moody, 1981. Plumer, William S. Studies in the Book of Psalms. Carlisle, PA: Banner of Truth, 1990. (Originally published in 1867). Ryle, J. C. Expository Thoughts on the Gospels: John. Reprint Edition. Edinburgh: Banner of Truth, 1991. Ryle, J. C. Expository Thoughts on the Gospels: Matthew. Reprint Edition. Edinburgh: Banner of Truth, 1986. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Smith, Chuck. Audio Tapes on Psalms. Costa Mesa, CA: Word for Today, 1988. Spurgeon, Charles. The Gospel of Matthew. Reprint Edition. Grand Rapids: Revell, 1987. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. =========================================================== Postscript: The Cost of Worldliness ==================================== "Carnal men think their own way to be wisest, who spend all their time and care in attaining profit, and pleasure, and preferment in the world. There is present advantage, and they judge the way of the godly to be mere folly, who spend their strength in looking after spiritual and heavenly things, which they count to be but fancies; but a little time will discover this error. They who thought themselves to be the only wise men shall certainly be found to be mere fools, and the godly the wisest adventurers, whose wisdom shall be to them a tree of life. Oh, what poor things are present delights, which draw away the carnal, if compared with these choice satisfactions and pleasures which are to be had at God's right hand for evermore! Death will soon show that they are in an happier condition that suffer all things for an unseen world and the life to come, than the sensual and ungodly, that have their good things here." -- Thomas Manton (1620-1677) =========================================================== Footnotes ========= 1. ³El Elohe Israel² means ³strong is the God of Israel². 2. J. C. Ryle, Expository Thoughts on the Gospels: John, pg. 41. 3. Ibid., pg. 38. 4. J. C. Ryle, Expository Thoughts on the Gospels: Matthew, pg. 20. 5. John Calvin, Harmony of the Gospels, Vol. I, pg. 129. 6. Jamieson, Fausset, Brown, A Commentary, Vol. V, pg. 12. 7. All Scripture citations in this study are taken from the King James Version. 8. We will assume in this study that David wrote this psalm, though it¹s not explicitly stated that he did. The literary style of this psalm is very similar to others that are stated to be written by David. 9. William Plumer, Studies in the Book of Psalms, pg. 407. 10. C.H. Spurgeon, A Treasury of David, Vol. II, pg. 111. 11. James Saurin, cited by Spurgeon, A Treasury of David, Vol. II, pg. 109. 12. Augustine, cited in Spurgeon, op. cit., pg. 115. 13. David Clarkson, cited in Spurgeon, op. cit., pg. 114. 14. William Plumer, op. cit., pg. 415. 15. Plumer, op. cit., pg. 410.