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Psalm 90

All men die. The wise man seeks to live his life for God. When we fulfill His purpose for our lives, we live the greatest life possible. It is not the number of years you live but the amount of life you allow God to use through you in those years.

This psalm was missed at the beginning of this study.  Although it is here, it should be the first one in these writings.

Psalm 90

God is eternal. Man is not. This is the first psalm written. It was written by Moses. Probably shortly before the Israelites entered the Promised Land. Realize that at least a million Israelites died during their punishment for not trusting God. In those forty years of wonder, those million or so people 20 years of age and older died. Do some math here. One million divided by forty years is 25,000 per year, which is about 68 people per day or two to three each hour. They fought in no wars. They just died. This is the low end of the number too. So, is it any wonder Moses is considering the frailty of man in this psalm and comparing it with the majesty of God?

  • Verses 1-6-God does not need a place for people to gather, for He is our sanctuary. We will see this same terminology in Psalm 91.9 in our next study. He is from “vanishing point to vanishing point” as the Hebrew would exclaim for the English translation “everlasting to everlasting.” He is before we can imagine and beyond what we can fathom.
  • Verses 7-11-With God there are no secrets. What is done in the darkness of your room is evident before Him and His judgement will come.
  • Verses 12-17-Four items of prayer are listed here: Teach us to number our days (12), give us peace with You (13), give us mercy (14-15), and work in us again (16-17).

All men die. The wise man seeks to live his life for God. When we fulfill His purpose for our lives, we live the greatest life possible. It is not the number of years you live but the amount of life you allow God to use through you in those years.

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1 Kings 2

Any morals here? Compromises need to be taken care of sooner than later.

1 Kings 2

These last words of David to his son Solomon are intriguing. When I thought I was to die, I gave my last words to my oldest son. They were,

Joshua, lead our family in the ways of God. Continue to trust Him in all you do. He will guide you into all that is good and right; follow Him. Protect your sister throughout her years with the love of God. His love guides and protects us, we need to do the same for others. I look forward to seeing what God is doing in your life. As I look from Heaven to see my oldest son, I desire to see a man of God changing the world for Him. Press on in His Word!

David’s were a little different. He gave the words of encouragement we would expect him to give. He had done this previous in 1 Chronicles too. He gives the same advice Moses gave to Joshua, be strong and of good courage for God is with you as you follow Him. Good advice for all of us.

What is intriguing is the next bit of advice. He gives Solomon some names and then advises him to act wisely in the matter. With Joab and Shimei his implication was to kill them. With Barzillai his advice was to honor him. These choices and decisions Solomon was to make were intended to give him a strong start in his reign. He needed to know what intrigue there was in the court and needed to establish his reign as just and swift. We will see how he goes exacts just and swift retribution in this chapter.

David dies. Solomon follows David’s advice and establishes his throne. He wisely executes three people. Adonijah, his brother, Joab, his general, and Shimei were all executed by their own words.

Adonijah was warned in our previous study (1 Kings 1) not to attempt to usurp the throne again or he would die. His words in verses 13-18 seem innocent enough. However, because Abishag lay with David, although not in a sexual manner, she was given the rights of a wife. So, whoever married her would have the right to claim the throne. This innocent request, if granted, would give Adonijah the right to the throne. Solomon saw this and put him to death for breaking his promise from chapter 1.49-53. Benaiah executed Adonijah.

To fulfill the prophecy given in 1 Samuel 2.31-35, Solomon banishes Abiathar but does not kill him.

Joab, in fear for his life, runs to the safety of the altar as did Adonijah in 1 Kings 1. Because of Joab’s killing of Abner 2 Samuel 3 and Amasa in 2 Samuel 20, Solomon orders his execution. Benaiah executed Joab at the altar.

Solomon gave Shimei opportunity to live if he stayed in Jerusalem. He agreed. Three years later, thinking Solomon forgot, he left Jerusalem. The terms were if Shimei stayed in Jerusalem, he would live; if he left, he would die. He left. Shimei hears Benaiah’s footsteps. Benaiah executed Shimei.

Any morals here? Compromises need to be taken care of sooner than later.

1 Kings 1

All through this chapter is intrigue. God’s will or Satan’s will. Which will will prevail? God designated Solomon to succeed David. Satan desired Adonijah. God wins (but you knew that).

1 Kings 1

The book of 1 Kings opens with great intrigue. David is old, about seventy-two, and his sons are vying for power. David is not well. A young woman is innocently introduced to the audience. She will provide Solomon with a powerful kingdom. Adonijah attempts to usurp the throne. Nathan and Bathsheba become concerned about Solomon, the next king as God told David and as David had promised Bathsheba.

Verses 1-4 express the feebleness of the king. Some have conjectured that David was impotent and would not be able to rule. So they placed a young girl in his bed to arouse him sexually. When this did not occur, David’s rule was over in the mind of the Israelites (Rice, 1990, p 8; Henry, 1996; Elwell, 1995). Although fanciful, I do not agree with this proposition. David was stricken with old age and, according to Josephus, had hypothermia or arteriosclerosis. He was cold at night. In order to keep him comfortable, a young, warm body was placed next to him. He did not know her sexually not because he was unable to but because that was not the purpose. Radmacher (1999) explains that a healthy person’s body warmth was used to care for a sick person as a medical procedure is noted by the second-century Greek physician Galen and the Jewish historian Josephus. This process is diathermy, the process of passing heat from one object to another. The key to this passage is that she lay in the same bed as the king, which makes her a valuable commodity in this and the next chapter.

Verses 5-10 present us with Adonijah’s first attempt to become king. Because David was old and not physically capable of ruling the kingdom, David’s fourth son, Adonijah attempts a coupe. He draws men like Joab and Abiathar to follow him, while he purposely does not call for Nathan or Benaiah. He made a rather loud and public proclamation that he was the next king. He even engaged a coronation ceremony at En-rogel.

A note on child-rearing is given here. David did nothing to get his children angered at him. This is evident from the lack of discipline he showed to Amnon, Absalom, and Adonijah when the Amon raped Absalom’s sister and Absalom killed Amnon, and none were disciplined. When this freedom is given, children have no boundaries.

Verses 11-27 develops the plot by Nathan and Bathsheba to remind David what God had told him about Solomon. Nathan calls Bathsheba to let her know what Adonijah is doing. They immediately go tell David what is happening. David’s infirmities are evident as Abishag is with him (this helps the plot develop for chapter 2). After Bathsheba speaks to David, Nathan enters to state the same.

Verses 28-30 are David’s oath that Solomon will be king. This would make Solomon a co-regent with David. This is why the dating of 1 Kings is difficult.

Verses 31-40 is Solomon’s coronation as king. David gives the instructions, they are carried out, and Adonijah receives word of the newly crowned king.

Verses 41-53 give us the failure of Adonijah’s first attempt to be king. Adonijah realized that he could be put to death by Solomon. He runs to the Temple to lay hold of the refuge given at the altar. Solomon gave his word not to kill Adonijah, if Adonijah does not attempt to usurp the throne. Interestingly, Adonijah dies in the next chapter (read ahead to see if you can figure out why).

All through this chapter is intrigue. God’s will or Satan’s will. Which will will prevail? God designated Solomon to succeed David. Satan desired Adonijah. God wins (but you knew that).

Parallel Patterns In 1 Kings 17-19

Parallel Patterns In 1 Kings 17-19 by Battenfield

  1. Announcement
    1. by Elijah (17.1)
    2. by God (18.1)
    3. by Jezebel (19.2)
  2. Journey
    1. from Israel (17.2-5)
    2. to Israel (18.2)
    3. from Israel (19.3-4)
  3. Two encounters
    1. First
      1. ravens (17.6-7)
      2. Obadiah (18.7-16)
      3. an angel (19.5-6)
    2. Second
      1. widow (17.8-16)
      2. Ahab  (18.17-20)
      3. the Angel of the Lord (19.7)
  4. Miracle
    1. resurrection (17.17-23)
    2. fire (18.21-38)
    3. theophany (19.9-18)
  5. Response
    1. widow (17.24)
    2. Israel (18.39-40)
    3. Elisha (19.19-21)
    4. Ahab (18.41-19.1)

1 and 2 Kings-Outline

Outline by Gray

  1. The Hebrew Empire, 1.1-11.43
    1. The last days of David and the accession of Solomon, 1.1-2.46
      1. The adoption of Solomon as heir-apparent after the final crisis in the struggle for succession, 1.1-53
      2. The end of David, his final charges to Solomon, and the accession of Solomon as sole king, 2.1-12
      3. Solomon’s purge, 2.13-46
    2. Solomon in all his glory, 3.1-11.43
      1. Solomon’s marriage with the daughter of Pharaoh, 3.1
      2. Editorial note on worship at high places, 3.2,3
      3. The divine authentication of Solomon’s succession in the dream of Gibeon, 3.4-15
      4. Solomon’s arbitration between two harlots, 3.16-28
      5. The administration of Solomon, 4.1-28
      6. The wisdom of Solomon, 4.29-34
      7. The building and dedication of the Temple, 5.1-9.9
      8. Solomon’s public works and enterprises, 9.10-28
      9. The visit of the Queen of Sheba, 10.1-13
      10. Miscellaneous matter regarding Solomon’s revenue, wealth and its sources, 10.14-29
      11. The troubles of Solomon’s reign and its end, 11.1-43
  2. The Divided Kingdom, I Kings 12.1 – II Kings 17.41
    1. The disruption of the kingdom, 12.1-24
      1. The rejection of Rehoboam at the assembly of Shechem, 12.1-19
      2. The adoption of Jeroboam as king, 12.20
      3. Rehoboam’s reprisals checked by prophetic intervention, 12.21-24
    2. Significant events of Jeroboam’s reign, 12.25-32
    3. Prophetic tradition of the reign of Jeroboam, 12.33-14.18
      1. The oracle of the man of God from Judah on the Cult of Bethel, 12.33-13.10
      2. The prophet of Judah and the old prophet of Bethel, 13.11-32
      3. Deuteronomistic epilogue on the religious policy of Jeroboam, 13.33,34
      4. Ahijah’s denunciation of Jeroboam and his house, 14.1-18
    4. Synchronistic history of Israel and Judah, 14.19-16.34
      1. Editorial note on the death of Jerobaom and the accession and reign of Rehoboam of Judah, 14.19-24
      2. The history of the reigns of Rehoboam, Abijah and Asa, kings of Judah, 14.25-15.24
      3. The fall of the house of Jeroboam, 15.25-32
      4. The rise and fall of the house of Baasha, 15.33-16.14
      5. The rise of the house of Omri, 16.15-34
    5. The reign of Ahab and the fall of the house of Omri, 17.1-11
      1. Elijah’s public ministry: proclamation of the great drought as a sign of YHWH’s displeasure at Ahab’s proclivity to the cult of Baal, 17.1
      2. Elijah’s personal experience in the great drought, 17.2-16
      3. The revival of the widow’s son, 17.17-24
      4. Elijah’s public ministry in the great dought: the ordeal on Carmel, 18.1-46
      5. Jezebel’s reaction, Elijah’s flight, despair, and reassurance, and the call of Elisha, 19.1-21
      6. Prophetic adaptation of historical narrative of the Syrian wars: incidents of the Syrian wars, 20:1-43
      7. The Elijah cycle, 21.1-29
      8. Prophetic adaptation of historical narrative of the Syrian wars, 22.1-40
      9. Deuteronomistic summary, with Israelite synchronism, of the reign of Jehoshaphat of Judah, and a note of the accession and reign of Ahaziah, 22.41-53
      10. Elijah’s denunciation of Ahaziah (II Kings 1.1, 28, 17), expanded by the tradition of the fatal attempt to arrest Elijah, II Kings 1.9-16
      11. Anecdotes of Elisha and historical episodes from his time, 2.1-8.29; 13.14-21
      12. The revolt of Jehu, 9.1-10.31
    6. Synchronistic history of Israel and Judah., 10.32-17.41
      1. Epilogue to the reiqn of Jehu and obituary notice, 10.32-36
      2. The reign of Athaliah and the accession of Joash, 11.1-20
      3. The reign of Joash, 11.21-12.21
      4. North Israelite history contemporary with the reign of Joash, 13.1-25
      5. The reign of Amaziah of Judah, 14.1-22
      6. The reign of Jeroboam II of Israel , 14.23-29
      7. The reigns of Azariah (Uzziah) and Jotham of Judah and the decline of Israel, l5.1-38
      8. The reign of Ahaz , 16.1-20
      9. The reign of Hoshea, the fall of Israel, and the Assyrian resettlement, 17.1-41
  3. Judah alone, 2 Kings 18.1-25.30
    1. The reign of Hezekiah, 18.1-20.21
      1. The Deuteronomistic introduction to the reign of Hezekiah, 18.1-8
      2. The fall of Samaria and the deportation of Israel, 18.9-11
      3. Deuteronomistic comment on the fate of Israel, 18.12
      4. Historical digest of Sennacherib’s campaign of 701 B.C., 18.13-16
      5. One account of Hezekiah’s defiance of Sennacherib, stimulated in his extremity by an oracle from Isaiah, 18.17-19.7
      6. The bridge between the two parallel accounts of Hezekiah’s defiance of Sennacherib, 19.8
      7. The parallel account of the Assyrian summons to Hezekiah and his reaction, encouraged by an oracle from Isaiah, 19.9-20
      8. A collection of typical oracles from this period, 19.21-35
      9. Historical comment, probably on the oracle on Sennacherib’ s withdrawal (7), 19.36-37
      10. lsaiah’s role in Hezekiah’s sickness, 20.1-11
      11. The delegation of Merodach-Baladen, 20.12-19
      12. The Deuteronomistic epilogue to the reign of Hezekiah, 20.20-21
    2. The reigns of Manasseh and Amon, 21.1-26
    3. The reign and reformation of Josiah, 22.1-23.30
    4. The reign and removal of Jehoahaz, 23.31-35
    5. The end of the kingdom of Judah, 23.36-25.21
  4. Appendixes
    1. Appendix I. The Mizpah incident, 25.22-26
    2. Appendix II. The alleviation of the lot of the captive king Jehoichin, 25.27-30

1 and 2 Kings-Introduction

I & II KINGS

Introduction by Dr. Battenfield

  1. Name
    1. Hebrew is םיכִלָמְ (all about the kings from Solomon to 586 BC). The LXX calls it the 3rd and 4th Kingdoms
  2. Theme
    1. Israel’s political and social welfare depended on its covenant keeping, sincere faith in the Lord. They were to be a pure and God honoring testimony to the heathen. Because the Israelites did not keep the covenant some liberals have claimed there was none.
  3. Purpose
    1. To document those events which were important from the standpoint of God and His plan of redemption. It is not just stories with a moral.
    2. Contrary to the liberals, the author had no intent of glorifying Israel’s heroes nor of nationalistic motives. The writer plainly omits those kind of achievements that would have claimed the attention of a secular historian.
      1. Examples:    Omri = six verses, yet historically he was very important.
      2. Jeroboam II = seven verses, yet the most wealthy (outside of Solomon), influential king.
    3. This is like attributing to Franklin Roosevelt a paragraph in a history book. Therefore, the history is selective paying attention to the Divine/Human relationship. This being the case we now know why Elijah/Elisha are in 1/3 of the book and Hezekiah has three chapters
  4. Source
    1. There are at least three:
      1. The Book of the Acts of Solomon, I Kings 11.41
      2. The Book of the Chronicles of the Kings of Judah
      3. The Book of the Chronicles of the Kings of Israel These probably came from official court records
  5. Date
    1. The earliest date that can be ascribe to it would be the last historical account of the book, the fall of Jerusalem (586, BC).
  6. Authorship
    1. Jewish tradition – the Talmud, Baba Bathra says it was Jeremiah. Dr. Battenfield says this is possible for all but the last chapter. This chapter speaks of Babylon and Jeremiah died in Egypt. Others say it is Mr. Anonymous.
  7. Liberal Critics
    1. There are two main strata:
      1. a pre-exilic source that knew nothing of the destruction of Jerusalem and regards the high places as legit.
      2. a deuteronomic school of 580 BC. Driver lists common phrases between Deuteronomy and Kings. Yet, both are historic works and should expect to have some of the same phrasing.
  8. Style
    1. Histories of Israel and Judah in parallel form, i.e., synchronistic.

Psalm 94

Reflect on the state of the United States in light of this psalm. What is next? How long? This psalm is a cold, hard reminder to the truth that it does not matter what you believe if you are not willing to defend it, proclaim, and live it. If we are not willing to do these tasks, how can we say we love Him?

Psalm 94 (Cf. Psalm 73)

This psalm is considered to be written by David as an explanation of the theological issues of Psalm 1 (Read the sermon on Psalm 1). Many have difficulty reading this psalm due to the attributes of God it presents. A. W. Pink writes:

It is sad to find so many professing Christians who appear to regard the wrath of God as something for which they need to make an apology, or at least they wish there were no such thing … Others harbor the delusion that God’s wrath is not consistent with His goodness, and so seek to banish it from their thoughts. … But God is not ashamed to make it known that vengeance and fury belong to Him … The wrath of God is as much a Divine perfection as His faithfulness, power or mercy … The very nature of God makes Hell as real a necessity as Heaven is (The Attributes of God, 1975, p 75).

See our discussions on this subject as seen in Psalm 58 and in Psalm 109.

  • Verses 1-7-David asks the question as to how long God will allow those who practice injustice to continue in their ways. They act as though God does not see what is happening. Worse, they think He does not care about what happens to the widows and the orphans. The answer is in God’s timing. Deuteronomy 32.35 and Romans 12.19 present the case that recompense is God’s prerogative not man’s occupation. With this, God promises to make the wrong right in His timing. An apt description of them is found in Psalm 10. Verse seven presents the unjust rulers as Israelites and not a foreign power. Foreign powers believed their god would be stronger than the God of Israel. The phrase “God of Jacob” would only be found on the lips of the Jewish rulers. This makes the atrocities worse. They knew the right thing to do but refused to do it for sake of gain.
  • Verses 8-11-David answers those who say God does not know, see, or care. He is omniscient, omnipotent, omnipresent, and just. The logic of verse ten is telling the Israelites who are guilty of these transgressions that God does judge and He will judge them. This is the same argument that Paul uses in Romans 2-3. Listen to our sermons on Romans 2-3.
  • Verses 12-19-David asks, like he asked in 1 Samuel 17, who will arise as the champion to stand in the gap for those oppressed? The world today has need of men like Martin Luther who stated rather somberly: “Here I take my stand; I cannot do otherwise: May God be my help! Amen.” For our society to be restored to any sense of civility, we need people to stand for what they know is true. David shows that our sense of whom God is determines our desire to stand for Him and what He values. Have we lost the sense of the reality of our God? Do we believe as did David, and Paul in 2 Corinthians 12.9-10, that when we are weak He becomes our strength? Or do we attempt to stand for Him in our own might. Paul had something to say on this subject too. Read 1 Corinthians 16.13, Ephesians 6.10-20, Philippians 4.1-9, 1 Thessalonians 3.6-8, 2 Thessalonians 2.13-15, and 1 Peter 5.12. In these passages Paul and Peter command us to stand firm in the Lord, in our faith, in His Word, not in ourselves.

As we grow older, life does not come easier except that our faith in God grows through our Bible studies, our prayers, our memorizing His Word, and our fellowship with Him and others. This is what John was describing throughout the book of 1 John and specifically in 1 John 1.1-4 and 1 John 2.12-14.

These verses show us eight blessings for following God:

  1. God disciplines
  2. God instructs
  3. God develops faith over time
  4. God will never forsake His own
  5. God judges with righteousness
  6. God helps defend His own against evil
  7. God upholds when His own are in danger of falling
  8. God comforts the soul of those who are His
  • Verses 20-23-God tells us there is no fellowship between light and darkness in 1 Corinthians 6.14-16. Here, David, reminds us of this same truth. God cannot have fellowship with evil. God is the one who will expose the unrighteous deeds of those outside of Him. We are to let our light so shine before men that they have to proclaim the goodness of God, which is what Jesus taught us in Matthew 5.13-16. Look closely at verse 21. Does this sound like the abortion laws coming into full effect? Who will stand up for what is right? Not violently, for vengeance is the Lord’s, but in votes, in teachings, in practice?

I normally do not place large quotes from commentaries in my writings, yet this is the second one in this post. This quote is taken from Word in Life Study Bible (1997):

Have you ever felt frustrated by problems in society that just seem to go on and on? Perhaps you’ve lamented, “Why doesn’t someone do something? Why don’t things ever change?”

The composer of Psalm 94 appears to have felt that way. Looking around at the injustices of society, the writer cried out to God, the righteous Judge, to do something, yet also wondered how long wickedness would continue (Ps. 94:1–3). This psalmist’s frustration compares with an urban pastor who appeared in housing court one day, where many of his poor parishioners were having their cases decided. The minister sat for hours, witnessing one case after another. In every verdict, the judge was siding with the rich and powerful, even when the facts seemed to overwhelmingly favor the poor.

Finally the pastor could take no more of what he saw as blatant injustice. Shaking with outrage, he leaped to his feet and cried, “Your Honor, if it please the court, I have a question.”

The judge stopped his proceedings and acknowledged the pastor. “Yes, Reverend, what is it?”

“Your Honor, I’ve been watching all day long as case after case after case has gone against these poor people. Where is the justice in this court?”

Immediately the judge replied, “Reverend, you don’t understand. This is not a court of justice. This is a court of law. If you want justice, go change the law.”

The judge’s point is well taken. When evil triumphs in society, or when justice is not served, it could be the result of an imperfect system or institution “which devises evil by law” (94:20). In such cases, things will change if the righteous engage in reforming the system, with God’s help.

Sometimes the real question is not Why don’t things change? but Why don’t believers change things?

Reflect on the state of the United States in light of this psalm. What is next? How long? This psalm is a cold, hard reminder to the truth that it does not matter what you believe if you are not willing to defend it, proclaim, and live it. If we are not willing to do these tasks, how can we say we love Him?

Psalm 71

Davidson reminds us of the two concepts whose refrain occurs throughout this psalm. David mentions righteousness five times (1, 15, 16, 19, and 24). God is true to Himself and is always working to make right that which is wrong. David then presents the concept of praise or thanks at least six times (6, 8, 14, 22, and 23). This indicates that as we focus on whom God is He produces joy in our lives (Galatians 5.22-23).

Psalm 71

Although this psalm has no superscription, the writing style is that of David. Reflected in this psalm are Psalm 22, 31, 35, 36, and 40. The references are

This is an older David looking back on his life and remembering the goodness of God. It is evident that David has Scripture memorized as you read through this psalm. This gives him strength to carry on with his daily grind.

  • Verses 1-3-The imagery of God stooping down to care for His people is an amazing picture of what God does for us. The New Testament shows He stooped down so far that He stepped down to earth. Our trust is placed in the God whose desire it is to save, protect, and help us. David is merely praying back what he knows God already does. He is asking the God whom he trusts to do what the God whom He trusts already does and is already. What confidence we have in our prayers when we speak with God about what He already is working on in our lives (1 John 5.14-15). Knowing this, we will never be put to shame when we rely on our God. Do not miss verse two. David is asking not only for his protection but also for the glory of God’s character to be greatly shown in the circumstances. Later, David proclaims God’s righteousness (15, 16, 19, and 24).
  • Verses 4-6-This begins David’s petition for deliverance based on God’s character and his relationship with Him. David has trusted God from his youth, remembers the lions and bears. David will not stop trusting in this trustworthy God.
  • Verses 7-11-David’s outlook on his circumstances is one of praise. Although many look at him and mock him as an example of God’s discipline, he rejoices that God does discipline him. For discipline by God only comes to His children (Hebrews 12.4-13).
  • Verses 12-13-David offers his prayers of deliverance for those who oppress him.
  • Verses 14-15-David realizes that all his praises would never be enough to cover all the graces God has given him. When it is time to praise God, do you run out of things to praise Him for? If so, you need to ask Him to forgive you and to enlighten you to the manifold graces He does give you.
  • Verses 16-18-As David looks at life from his youth to his old age (17-21), he only can see the faithfulness of God. Although he is old, he sees no reason to stop praising God.
  • Verses 19-21-Those who have grown old in the Lord know that troubles are tools used by God to produce the character of His Son in us (Romans 5.3-5).
  • Verses 22-24-David opens and closes this psalm with “shame.” He had it in verse one and now ascribes it to those who caused his shame. All day long David praises God. Do you?

Davidson reminds us of the two concepts whose refrain occurs throughout this psalm. David mentions righteousness five times (1, 15, 16, 19, and 24). God is true to Himself and is always working to make right that which is wrong. David then presents the concept of praise or thanks at least six times (6, 8, 14, 22, and 23). This indicates that as we focus on whom God is He produces joy in our lives (Galatians 5.22-23).

Psalm 37

Psalm 37

This psalm is an acrostic, having two verses for each letter except for one verse seven (ד), verse twenty (כ), and verse thirty-four (ק). Another oddity in this acrostic is the two times when the verse begins with the wrong letter where, ל taking the place of ע, and ו of ת. Again, this shows how difficult it is to create an acrostic that displays a singular topic. With that in mind, the chapter is difficult to outline but is contained in the first eight verses. The rest of the psalm is an expansion on these few verses. The formula for peace of mind from this psalm is to

  • neither fret nor envious (1)
  • but trust and do good (3)
  • then delight thyself also in the Lord (4)
  • commit your ways to God because you trust Him (5)
  • rest and wait patiently and don’t fret (7, Cf. Psalm 103 along with a written sermon on Forgiveness from Psalm 103)
  • cease from anger, forsake wrath, and don’t fret (8)

The word fret occurs three times in the first eight verses and is key to the psalm. The origin of the word fret means to “eat into, gnaw, corrode, or be eaten away, become corroded, decay” (Bridges, 1997). This is what worry does to us, it eats away all that is healthy until there is no longer health. This is why we are called to wait on the Lord, which is the cure for fretting or anxiety. If you read Paul’s admonition to the Christians at Philippi in Philippians 4.1-9, you will notice that he instructs them not to focus on that which eats away at them but to focus on that which builds them up and strengthens them.

Verses 21-22 describe what it means to be generous as the Lord is generous. Whether we have the funds we desire, we are called to give as the Lord gave us. With this attitude, we can be assured that God will care for us. If you desire more discussion on finances, post a request. What does verse twenty-one inform us concerning bankruptcy?

 

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Psalm 118

As you go through your day, realize that God made this day for you to bring Him glory nothing more, there is nothing more, and nothing less, why settle for less.

Psalm 118

The sixth of the Hallel Psalms

As can be seen in the MacDonald post on Psalm 118, this psalm was recited in a processional as the worshipers were entering the Temple. It is also a Messianic Psalm in that verse twenty-two is used by and of Christ in Matthew 21.42-46, Acts 4.10-12, Ephesians 2.19-20, and 1 Peter 2.7. Verse twenty-six is called out by the crowds regarding Jesus, labeling Him as the Messiah, in Matthew 21.9 and by Jesus in Matthew 23.39. Verse twenty-seven is also used by and of Jesus as well in John 9.5 and 1 Peter 3.18. Verses 19-21 point out the gate of righteousness and Jesus describes Himself as the Gate to salvation, or being made righteous, in John 10.9.

The three groups of worshipers mentioned in verses 2-4 are the three groups of worshipers in the world. Israel, those born Jews, Aaronites, those born as priests in the group of the Jews, and those who fear the Lord, Gentiles–the rest of the world. It would not include those who reject the possibility of God for they are not worshipers.

Because this is the final Hallel Psalm, Jesus would have sung this as He and the disciples left the Upper Room in John 14.31. Do you think you could walk out of a room on your way to your execution singing praises to God?

As you read through this psalm, gather the phrase “in the name of the Lord” and realize that our victory in life is only in the name of the Lord. Our strength, song, and salvation are all in Him and in none other. Where do you place your confidence? How do others know this?

As you go through your day, realize that God made this day for you to bring Him glory nothing more, there is nothing more, and nothing less, why settle for less.

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