Psalm 13

Psalm 13 – How Long?

It is a difficult psalm for interpretation. The first two verses begin with 4 questions. Or ONE question, repeated four times: HOW LONG? 

How long? Will you forget me forever?

How long will you hide your face? (Numbers 6:24-26)

How long must I take counsel in my soul (being self-taught) and have sorrow in my heart all the day? 

How long shall my enemy be exalted over me?

In a square shaped world (four corners), every corner of psalmist’s life is in distress. He feels that God forgot about him and hides His face. There is no other source of comfort but his own soul, but his heart (decision making organ) is in distress. Then the worst comes: his enemies exalt over him – they feel victorious!

We face these kinds of situations in our lives: when friends fail us, spouses are very sick, or there is a threat of losing a job with nowhere to go… All of these feelings resurface one after another…

But ultimately, this is what Jesus experienced on the Cross – My God, my God, why have You forsaken me? (Matthew 27:46). There is no inner source of comfort – for death is near (cp. v. 3b, sleep of death). And enemies were sure of their glorious victory.  

Reaction to “absence” of God – prayer

David wants to stay “in touch” with God: consider and answer… as a result of this communication – light up my eyes! Make my eyes shine – the second part of the Aaronic blessing (Numbers 6:24-26).

Then come three “lest”

Lest I sleep the sleep of death

Lest my enemy say, “I have prevailed over him,”

Lest my foes rejoice because I am shaken.

The ultimate collapse – death – is a threat to the psalmist. The way it is written tells that it is not the final and peaceful rest (that’s why Christians write Rest in Peace [RiP]). It is an expectation of distress, collapse, and separation from God.

This might look like enemies prevailed… That the psalmist is shaking – unstable… 

But in the midst of his troubles his confession is strong:

I trusted in Your steadfast love.

My heart shall rejoice in Your salvation. God is the One who restores – us on our paths, life to life eternal, even the Son of God was brought back to live, to ascension, to sit at the right hand of the Father. 

I will sing to the LORD – worthy to note that there is a shift from proclaiming in Revelation 4 to singing in Revelation 5, just as the Lamb comes to the Throne of God. 

Because He has dealt bountifully with me – when we talk to other people about God, His love and care for us we share our personal interaction with Him. How blesses us day after day, providing food, roof, clothing etc. And never leaving us, no forsaking – regardless of how we feel…  

Psalm 12

 Psalm 12

Psalm presents an answer of the LORD to two challenges: (1) lips and tongues; (2) perversion of justice.

David begins with a call to save (v. 1).

Ultimately, the psalm describes a situation of life for a godly person in an extremely ungodly society. Similar account we will find later in the Songs of Ascent (Psalms 120 – 134). The whole series begins with the almost identical claims – lying lips and deceitful tongue (Psalm 120:2). Knowing that the words are prime means of interaction, the society is in deep … trouble when all the people are lying, flattering, and boasting.   

 

vv. 2-4 lips and tongues.

Lips in the Bible are symbols of worship. See Ps. 51:15. It is the Lord who opens the lips (+). 

When the lips are properly opened, then we can share the words – creating the culture of life around us using our tongues.  

But it can be used otherwise too. The parade example of lips and tongues/mouth destructive powers is the story of the Tower of Babel, Genesis 11:1-10.

When lips are sharing vanities (better than lies v. 2a) and hearts are “doubled,” meaning have double standards, then the society can be fixed only by God. So, He comes and talks (vv. 5-6). 

 

vv. 5-6, LORD fixes justice in the land by His WORD.

The LORD identified the poor and needy – providing safety for him. Those who are poor – they are needy. The problem is solved by the word of God. The word is a conversational speech. The Hebrew language has three main words to describe a speech: to converse, to [give a] talk, to instruct (as a parent to a disobedient child). Here we have the first one – God brings His words in the midst of the people, so humans can interact with Him. In the past God would send prophets to talk to men. Who is the Word of God, who walked and talked among the people? Jesus – John 1:1-3, 14, 18.     

v. 7, Call upon the LORD to guard.

The idea of guarding is expressed in two verbs: to keep and to preserve. To keep is to defend from an assault. To preserve is to protect from the inner rottenness or corrosion. There are always two main challenges for the Church – attacks from outside and hypocrisy within. See Nehemiah 4:15-20, Israelites constructing the walls of Jerusalem.    

v. 8 not “a happy ever after”

David gives a realistic picture. Until the very end – the Second coming of Christ – the faithful ones (v. 1) will be under stress from the wicked. They are going to paise what should’ve been despised. As a result, the wicked walk around freely. This sad reality makes our desire to see Jesus sooner even stronger. For the wicked don’t give up easily. As Dr. Luther commented: “This does not happen without cross and agony. As silver is purified in the fire, so the saints also must suffer in the meantime, and by this means become even more pure and perceive the truth so much more clearly.” (Reading the Psalms with Luther, p. 36).  

PSALM 11

PSALM 11

s [superscription] – chief musician to David

a. 1, I trust, my soul

  b. 2, wicked

    c. 3, what can righteous do?

      d. 4a, LORD is in His temple, His throne is in heaven

      d’. 4b, His eyes behold and tried the children of Adam

    c’. 5a, righteous is tried 

  b’. 5b-6, wicked

a’. 7, the LORD loves the righteous

In the times of David there were worship in the hills. That’s why “you/they” suggest that his soul should flee to the hills.

It is not obvious in English translation but “the wicked” is plural. “They” are wicked. Wicked set the bow and arrows to shoot the upright in the heart – cp. Ephesians 6:16, arrows of the wicked. What defends from the arrows? Using the shield of faith – creed.

What can righteous do when the foundations are destroyed?

Flee to the LORD

Who is in His Holy Temple, while His throne is in heaven (v. 4).

The LORD tries the righteous – righteous goes through training, development, and path of maturation. Cp. James 1:12.

The wicked is caught by snares, burned by brimstone, and dismissed by the wind (spirit), cp. Ps.1:4.

The LORD is righteous, Loves the righteous deeds, and the upright looks at His face, cp. Num. 6:24-26. We are not hiding from God, unlike Adam (or sons of Adam, see v. 4b). We are righteous in Christ and through Christ – the second Adam, therefore we can trust in the LORD, Who rules from His heavenly throne.        

PSALM 10

Psalm 10

Since the psalm doesn’t have a superscription, it is possible that originally psalm 9 and 10 were comprising one unit.

The psalm begins from a “provocative” question “why?”

(1) why do you stand away;

(2) why do you hide.

Answer to these two questions is three-fold. First, there is a description of arrogance. Then psalmist calls upon the LORD to arise, with a conclusion that the LORD will rule forever, as THE King of the whole world.   

The answer begins with the description of the arrogant in the world – even the pious mind questions the presence of God in the world seeing them. It looks like evil dominates, vv. 2-11. This account of wickedness has a parallel in Psalm 73. After many lines of complete corruption, the list ends with “He says in his heart, “God has forgotten, he has hidden his face, he will never see it.” The wicked believes in God, but God who doesn’t remember, who turned a blind eye, or he is just blind…

But in reality, the LORD is alive, He doesn’t stand away! The name of the LORD means Living One. And psalmist claims “Arise o LORD,” (vv. 12-15)

The LORD is the One who sees… notices mischief and vexation…

He is the One who supports the helpless

He is the One who helps the fatherless

He is the One who judges the wickedness and evildoings.  

And He doesn’t hide, because He is the KING forever (vv. 16-18). The nations are perishing when they attack the land. The reason is the He HEARS – He listens to our prayers and strengthens the hearts of the faithful.  

 

Psalm 9

Psalm 9

Comments: Psalm is too long to tackle it verse by verse. So, we’ll pick up the main themes.

Thankfulness to God (my whole heart). Even though the psalm will tackle some tough themes, David begins with the words of thanksgiving. If I have to limit the signs of godliness to one element it would be “thankfulness” – a missing link in the Garden story. If we compare what Jesus does at the Last Supper and Adam and his wife, we can notice the lack of thankfulness. Because it is impossible to be thankful for a stolen fruit…

Enemies in life of a believer – who are they? This is tri-folded question. First, we need to think about people wo opposed the rule or life of David. His life was a life of struggle. His father-in law brought him closer only for a single purpose – it would be easier to get rid of a young lad. Then he had to face armies and armies of neighbors – Philistines, you name it… There was a moment when his own son became a mutineer. Many people can be marked in the life of David as “enemies.” Second, there is a spiritual aspect of these assaults. From the time of the Garden the “enmity” is between the humans and the serpent… (no wonder Goliath is armed or covered with scales, which makes him look like a snake/serpent). Sometimes the lives of people are the battleground for God and diabolical forces (see the evil spirit attacking king Saul, 1 Samuel 16). Third, there are inner sinful inclination with a person – in theology it’s called fleshly desires. David’s story with Bathsheba is not a conspiracy of the Philistines or an attempt to compromise his kingship by some court provocateurs… No, it was his own inability to overcome sexual passions. So, there are three types of enemies: people/world, demons, and flesh.       

Another very big theme in the psalm is the actions of the nations or, saying it differently, a global scale of God’s influence. After the Flood and rebellion at the Tower of Babel, God chose a single family – Abram and Sarai. Through their descendants He developed them into a nation – people of Israel. He gave them the land. After the loss of the land and going through the Babylonian exile, they became a part of the empires that God erected. Then with the coming of Jesus Christ everything found its consummation – He is the King of kings and the Lord of lords. But throughout of all the periods of salvation history the people of God should’ve been witnessing to their neighbors. David, who lives in the period of the kingdom of Israel in the land, brings the good news to some Philistine territories (see 1 Samuel 27:1-7). So, even when the nations conspire against God and His anointed (see psalm 2:1-2), God will turn the tables, and they will sing in their own pits (v. 15). Reflecting on the beginning of the psalm: nations have the same choice as individuals – giving thanks or to sing to the pit of our own makings.     

Death and resurrection. The more I read Psalter, the more I see this theme. Every person should have the answers for the ultimate questions – purpose of life, what will happen after death etc. v. 17 says that the wicked will go to Sheol – a place of abandonment. The reason is – they forgot God, on the national level. There ungodly nation has godly people (see Genesis 18, an argument of Abraham and God over the fate of Sodom and Gomorrah). Their spiritual needs and hopes will be answered (v. 18), but it is important to share the Gospel with the people on a national level. For the countries and nations can come and go – the Church is going to stand forever.      

Man vs. God. The psalm presents a strong case for rebellious human anthropology. On national and individual level men rebel against God (vv. 5, 19, 20). They try, try hard to set their own plans in motion, but God is stronger, and justice is His. That’s why David, being a man, asks the LORD to rise (v. 19). Risen Lord Jesus is the One Who prevails over men (see Acts 9 – meeting of Saul and Jesus on the road to Damascus), and He judges the nations according to His standards.    

Psalm 7

Psalm 7 - end of wickedness

Structure:

a. 1-2, initial plea

  b. 3-5, defense against the wicked man  

    c. 6-8, LORD as a judge

      d. 9, repentance of the wicked

    c’. 10-13, LORD as a judge

  b’. 14-16, how a wicked man conceives evil

a’. 17, final praise

Main themes:

First, as talked last time – this is a great example when the psalmist runs back to God when he encounters himself in a difficult situation. Please note that now David develops from his plea to praise at the end of the psalm (v. 17).

There are two types of righteousness as there are two [main] types of relationships: vertical and horizontal. Vertical one is the righteousness/relationship with God, while horizontal one describes the relational aspect with other people. Why is this so important? Because if we do not differentiate between these, we will see David as an arrogant, boasting, and self-promoting man. Yet, when we read what he says very carefully, we see that he mentions only interaction between him and people who attack him. So, he presents himself as a man who keeps his “horizontal” relationship in order (vv. 3-5).

Then, what about “vertical” righteousness? We see references to God as a Judge. It is Him, Who set up the standards, it is He, Who was offended in the Garden when Adam and his wife broke the agreement and then run away and hid from His gracious invitation for the reconciliation. He is the One Who passes judgements on our behavior (vv. 6b). Then David brings up crucial point: judge me, o LORD, according to my righteousness (v. 8). On a human level the only thing we can say is: David, are you crazy?!?!?! But he knew the character of God as the loving Father. That’s why the righteousness he talks about is given or imputed (to use a scholarly word) righteousness. We know it from the other David’s psalms, but we can see his understanding of this distinction even here: if a man does not repent, God will whet His sword (v. 12). The only righteous way to present ourselves to God is to rely on HIS righteousness given to us in Jesus Christ.

That’s why, when David asks for the end of the evil of the wicked, he is not asking for the destruction of a human, he asks for an intervention of the Holy Spirit guiding the wicked one to conversion/repentance. Psalmist knows that Gid is the One Who tests the minds and hearts, therefore without faith and faithful relationship with Him we can not pass “the judgement” (v. 9).         

Even though He might FEEL indignation every day, He does not act upon it – He is the shield for those who upright in heart for it He Who SAVES them. It is not their own achievement, it is His gracious act, expressed most vividly on the Cross of Calvary (John 3:16).

And then He uses His armor to defend His children against the assaults. In the psalm we see a shield, a sword, and arrows etc. (vv. 10-13). So, should we sharpen the swords and go and “purge the land.” No, because there are different “rules of engagement” so to speak for the Old Testament and the New Testament. In the Old Testament the people of God would literally fight (using the armor and armies) with the people for the land and life. Now, in the times of the New Testament, after the incarnation of God, we actually deal on a higher level – the spiritual level. St. Paul explains it in the Letter to Ephesians: for our wrestle is not against flesh and blood (Ephesians 6:12). Then he lays out the similar list of armory assigning to each item a spiritual significance – Ephesians 6:4-17: (1) Belt of truth, (2) breastplate of righteousness, (3) shoes of readiness to spread the Good News, (4) shield of faith, (5) helmet of salvation, (6) sword of the Spirit, (7) praying at all times.               

As I said in the beginning. David concludes with praise due to HIS (LORD’s) righteousness and to His Name (see Proverbs 18:10 and John 17:6, 11-12). 

PSALM 6 - NIGHT CRY

Psalm 6 – night prayer

Structure:

a. 6:1-4, appeal for help: o LORD, save my life [bones are troubled, turn…]

  b. 6:5-7, description of despair 

a’. 6:8-10, appeal for help: LORD have heard my supplication! [enemies are troubled, turn…]

Commentaries:

Three important notes before we’ll go into the text. First, the psalm is a night cry for help. Somehow David finds himself in trouble, deep trouble. His situation impacted his emotional life, spiritual life, and even physical aspects of life (bones are troubled, v.2). It is “natural” to experience troubles in life. They can be caused by other people or being self-afflicted. The main thing: it is a myth that Christians don’t have turmoil in their lives. Or, saying it differently, the turmoil is a result of your sin. Maybe, but maybe not…

Second, in any trouble it is important to reverse the steps of Adam. He walked away from God (Genesis 3:10). Instead of that, a believer should come closer to God. Even if it is “my” fault/sin – Father invites me to come, confess and be restored. Dr. Martin Luther wrote it this way: In all trials and affliction man should first of all run to God; he should realize and accept the fact that everything is sent by God, whether it comes from devil or man… for this is the way to learn patience and the fear of God (LW, 14:140).

Third, in the midst of troubles and trials, coming to God, it is normal to cry. We are not emotionless robots. Even Jesus expressed anger (John 2:13-17), fear (Matthew 26:38), sorrow, shedding His tears (John 11:33,35). That’s why it is good to study Psalter – then, when temptations come, a believer will be ready to react in a godly way.

A, vv. 1-4. When David addresses the LORD, he understands that there are two ways to approach Him: on our own or in His grace. Let’s start with the second one – even in the times of the Old Testament, the believers knew of gracious God, merciful LORD, whose steadfast love abounds to His children. It was fully realized in Jesus on the Cross. The sacrifice of Calvary provides an “umbrella” for us. On the other hand, when we come on our own, we are stepping out of this umbrella – God’s wrath hits us with the full force.

The gracious God is the source of healing – completely: physically (bones), emotionally/mentally (soul), and spiritually (deliver my life).

B, vv. 5-7. This leads to David’s meditation about the grave and Sheol. The verb – to remember is an interesting example of a great translation. On one hand, it is a mental exercise of bringing something from memory. On the other, it can be read is reassembling of members: re-member – that’s what death does: members of a body slowly but surely come to decay. As a result, this body without remembrance will not be able to “worship” God (no praise, v. 5). Similar idea can be found in Ps. 115:17-18.

Thinking of this, David is “crying himself to sleep,” flooding bed with tears and couch with weeping. This, again, reflects on the physical condition – growing weak (v. 7).   

A’, vv. 8-10. The final block begins and ends with a pushback toward the evil ones and enemies. Now, they shall be troubled (like the bones of the worshiper used to be). The reason for this is the acceptance of prayer (night cry) by God. The personal Name is repeated three times (see, Numbers 6:24-26). The LORD has heard the sound, the plea, and accepts the prayer. The first two use the same verb with two aspects of its meaning: hearing the sound and paying attention (hear and listen). As a result, psalmist is sure that his prayer is accepted!

Being accepted by the Creator of the Universe is a great privilege we have in Jesus. It is He, Who restored us to the Father (2 Corinthians 5:19); it is He, Who gives us words to talk to God (Philippians 4:6-7); it is He, Whom we praise, to Whom glory belongs (Revelation 5:13)! 

Psalm 5

Psalm 5

Introduction:

Structure:

Intro: superscription

A. vv. 1-3, Hear my cry for help

  B. vv. 4-6, You destroy all who speak falsely

    C. v. 7-8, I can worship in Your holy Temple

  B’. vv. 9-10, Declare them guilty

A’. vv. 11-12, You cover/surround him with favor

Superscription: What is interesting in the superscription is the instrument mentioned here is a flute. Flute is a very soft and gentle instrument, while the theme of the psalm is crying and pleading of the righteous with his request to God to declare the evildoers guilty (v. 10).

A. vv. 1-3, David had many people opposing him. In life, in ministry, in warfare… At the same time, he is reaching out to God – hoping that God will pay attention to his words, consider the groaning, listen to the prayers etc. Psalmist prepares a sacrifice, but the main “line” is his unity with God in prayer and waits. We can assume he waits for a response, any response: yen, no, later.

And while he prays to the LORD, he confesses Him to be his King and God. That’s the words that Thomas will use responding to the appearance of resurrected Jesus (John 20:28). Saying King, he pledges his loyalty. Saying God, he identifies YHWH as the only object of worship.       

B. vv. 4-6, 7 characteristics of sinful life: wickedness, evil, boastful, evildoers 9lit. workers/doers of iniquity), speaking lies, bloodthirsty, and deceitful. God rejects them all.  

C. vv. 7-8, David builds up the contrast with the wicked people – “but as for me” would be a better translation than “but I” (however literal it is). This is the first in Psalms when the word hesed appears. Very often it is translated as “steadfast love” (like here). Or mercy, grace, compassion, patience etc. The main aspect of this divine attribute is faithfulness. Faithfulness in a sense that nothing (grace, mercy, compassion etc.) is one time event – it has divine longevity. From the beginning of creation until we see Him face to face, He holds us in His arms and supports us by His love – all the time, that means faithfulness. Knowing this quality of God, psalmist is not looking for his way but is in search of Lord’s way.  

B’. vv. 9-10, now the psalmist goes into a comparison or response mode

	wicked	Response
1	No truth in their mouth	Make them bear their guilt
2	Their inmost is destruction	Fall by their own counsel
3	Throat is an open grave	Cast them out, for transgressions
4	Flatter with their tongue	For they have rebelled

 

A’. vv. 11-12, The LORD is a place of refuge for a godly person. See. Psalm 7:1, or Proverbs 18:10. David begins with the Name of the Lord and concludes that in Him – personally – he finds safety. We find safety being forgiven by God, reconciled with God, and restored to the right place in the presence of God.      

  

PSALM 117

All nations praise the LORD.

Only two lines – but such a deep meaning. Allow me to walk you through.

v. 1a. Praise the LORD, all nations!

We have a glorious beginning – Hallelujah “Living ONE”! God is not called by His status; He is called by His name. Israel God is called by the name, but He is called by the Gentiles.

In the light of current political events, it is an important reminder that at the end ALL nations will recognize Jesus as Lord of the world. It will be done because the disciples will bring the Good News to all the nations – Matthew 28:18-20. Baptizing people and instructing them in faith. St. Paul uses this verse as a “proof-text” for the mission of Christ – Romans 15:11 (Let’s read!)   

v. 1b, Extol Him, all peoples!

Psalmist “doubles down” – he encourages all the peoples to extol Him. Exclaim with the loud voices, keep triumphant praise.

Together the unity of all nations and all peoples means everyone with distinction and without exception. The Book of Revelation puts it in four categories: nations, tribes, peoples, and languages. Together with believers from Israel they will worship the Lamb Who sits on the Throne (Rev. 7:1-10). 

What a glorious picture!!  

It is a long-awaited fulfilment of the prophecies:

2 Samuel 22:50 – glory to His name among Gentiles (a psalm sang by king David by the end of his life).

Isaiah 11:10 – the root of Jessy will give a hope to Gentiles. 

Isaiah 2:2-4 (note nations and peoples in v. 4) – do you know where the statue dedicated to this verse is located?

Also psalm 72:11,17 has the same ideas – kings of their nations fall before Him and serve Him (compare to Psalm 2:1-12). 

 

v. 2a, For great is His steadfast love toward us,

Great here has two meanings: (1) it is great in fullness (extended to all nations, see above); (2) it is great in intensity (covering all sins and faults), it is true on global and personal level: Romans 5:20-21 and 1 Timothy 1:12-14.

 Steadfast love – a word [hesed] which is very difficult for translation. We’ve talked about it last time (Psalm 118:1,29). It also can include mercy, grace etc. Most importantly, we need to pay attention “steadfast” aspect of “love” – along with other aspects of the meaning it should include “faithfulness.” God is faithful to His promises, covenants, and prophecies. We can rely on the fact of our forgiveness through Jesus, guidance by the Holy Spirit, and promise of heavenly haven prepared for us by the Son of God.  

 

v. 2b, And the faithfulness of the Lord endures forever.

Faithfulness is a good translation; we also see it in Lamentations 3:22-23. It is a background for the hymn “great is Thy faithfulness.”

At the same time, we can add something: this word is related to very famous Hebrew word that all of you know – guess which one?

Jesus uses double of the word 25 times in the Gospel of John (for example 3:3; 5:24; 13:20). Using these doubles signifies that the words of Jesus are “really true.”   

Conclusion: Praise the Lord (Alleluia!)

The term denotes being clear (pure) sound and color, therefore “to show off [in a good sense], shine, or boast”

Think of the words of St. Paul in 1 Corinthians 1:30-31 (see the background in Jeremiah 9:23-24).

He is worthy to be praised, to be boasted about! He redeemed us!

Soli Deo Gloria – Glory be to God Alone!

PSALM 30

Psalm 30

As a fan of structural analysis, I am happy to present a case where two (or even three) layouts are possible.

This is the way David A. Dorsey presents it:

a. 30:1, promise of praise, “rejoice”

 b. 30:2-3, report of appeal to God and rescue from the pit, “I cried… gone down” 

  c. 30:4-5, Statement of Yahweh’s favor (birshono)

   d. 30:6, Expression of confidence

  c’. 30:7, Statement of Yahweh’s favor (birshono)

 b’. 30:8-10, report of appeal to God and rescue from the pit, “I cried… gone down”

a’. 30:11-12, promise of praise, “joy”

Then in the footnote 23 Dorsey refers to Alden, “Chiastic Psalms”, 22 who presents nine part pattern.   

I see the parallel structure in the psalm:

a. 30:1, You drawn me up

 b. 30:2, I cried

  c. 30:3, You brought my soul from Sheol, go down to the pit

   d. 30:4, Sing praises and give thanks

    e. 30:5, His anger for a moment, His favor from a lifetime – turning point!

a’. 30:6-7, I shall not be moved by Your favor

 b’. 30:8, To You, O LORD, I cry

  c’. 30:9-10, death, going down to the pit

   d’. 30:11-12, Sing praise and give thanks    

I think, when Jesus was talking to His disciples about His death and resurrection referring to the Law of Moses (Torah), Prophets, and Psalms (Lk. 24:44-46), He was referring and/or using this psalm. One of the few that presented the picture of the One who ended up in Sheol, but YHWH brought “my soul” from it. So, it is not a death prevention psalm, it is a psalm of restoration (30:3).

This leads to singing of praises to YHWH and giving thanks to the His holy name. This demands a pause and slow reading. Think about this:

who represents (or wears) His holy name? Jesus – John 17:11-12.

Also, thanksgiving in Greek is eucharist.

Uniting these two points together we can say that Service of the Sacrament – is an act of thanksgiving of His holy name, the name of the One Who paid for our release from the fear of death with His own life. He descended into hell (cp. Apostle’s creed), He knows “firsthand” what death is all about but being sinless “death could not hold Him”, trotting a path for our re-union with the Creator.

This is even more reassured in v. 7 – He, the Creator, sustains our lives. Without Him we are dismayed.

But He is gracious and merciful, which is revealed in the following:  

vv. 8-12 We have two parts:

a. 8-10 – confessional part, when we cry for help

b. 11-12 – reversal part:  mourning into dancing

            Sackcloth into clothe of gladness

Concluding with glory, praise, and thanksgiving forever!

As a result, we can confidently say with the psalmist, described by Dr. Luther:

6. In My abundance I said, I shall never be moved. This can also be understood in the manner of that apostolic word: “Christ, rising from the dead, dies no more” (Rom. 6:9). And thus “abundance” signifies the glory of resurrection, where every kind of salvation beyond the prior life has abounded in Him. And because of this abundance He says that He will never be moved, that is, He will no longer die. And this is because the LORD God in His good pleasure “gave to My beauty (that is, beauty to humanity through the glory of the resurrection) “strength” not to die. See also Ps. 93:1: “The LORD has reigned, clothed with beauty; the LORD is clothed with strength” (LW, 10:138).     

 

PSALM 29 - the voice of the LORD!

Psalm 29

On the voice of the LORD!

vv. 1-2: Introduction – heavenly being should ascribe Him the glory

vv. 3-9: Voice of the LORD

vv. 10-11: Conclusion – LORD is enthroned

Introduction: Ascribe or give to the LORD

    O, Heavenly beings (sons of the mighty one) – angels and/or godly people

    Glory and strength

    Glory due His name

Worship in splendor of holiness – beauty of holiness. No wonder the traditional church buildings are (1) separate from regular use and (2) beautiful inside and outside

 

Voice of the LORD – 7 aspects of the voice of the LORD

The beauty of the structure: 1 long, then 2+3 (short), 4 long, 5+6 (short), 7 long 

1. Many waters + glory thunder!

2. powerful

3. full of majesty or beauty (similar to v. 2 “splendor”)

4. Breaks cedars, Lebanon, Sirion (one of the peaks in Lebanon)

5. flames of fire

6. shakes the wilderness

7. makes the deer give birth

Strips the forest bare

Call to worship – in His temple (maybe, creation) all cry “Glory!”

Conclusion – He is enthroned (See John 19:15)

He gives the blessings, blessings with peace

 

Psalm 28

Psalm 28

Psalm begins with two requests (v. 1):

a. Be a rock

  b. Not to be deaf to me

  b’. if you’ll be silent

a’. I will go to the pit  

Then the primary answer is right there (v. 2):

Hear the voice of my pleas for mercy, when I cry to you for help

When I lift up my hands toward your most holy sanctuary.

 

But then David goes into a “negative” example (vv. 3-5):

a. Description:  Wicked – workers of evil 

being treacherous: speaking peace but having evil in their hearts

   b. Outcome: Give them what they deserve (in accordance with their deeds), v. 4

a’. Description of the reason: Because they do not regard the works of the LORD (the Living one, see the reference to the pit, v. 1)

   b’, Description of the outcome: He will tear them down and build them up no more – they will not experience resurrection. For all of us go through the cycles of “down-ups” or “death-resurrection.”

   

Fuller description of God’s “answers” (vv. 6-9):

a. Hearing (vv. 6-7). He hears – I give thanks with my song.

b. Lord – the strength of His people (vv. 8-9) – like a ROCK. He is a saving refuge, where people can hide in times of trouble.

PSALM 27

Psalm 27

 

This psalm is written by David [most likely] during the time of persecution. The First king of Israel Saul was chasing after young David. It is also possible that the psalm came to light during the rebellion of his son Absalom (we talked about it when studying Psalm 3). 

 

David presents the LORD as (1) the light and (2) salvation

(1) Light has two main functions:

   a. gives light for the surrounding area – like a chandelier or a floor lamp

We can walk around safely – v.5-6

LORD hid David in the day of trouble – in His shelter, in His presence

   b. points to direction – like flashlight

v. 11 – teach me YOUR way, o LORD

and lead me to the level path (path that is not going up or down – very comfortable for travel)

(2) Salvation

Real troubles – enemies vv. 2-3,

Abandonment [by parents], v.10

Sins, v. 7-9 – He ends with salvation!

Conclusion:

The light and salvation of the LORD comes out of the goodness of His character – v. 13

Therefore, we should exercise patience and the inner strength of faith, v. 14  

PSALM 23

Psalm 23

The LORD is my shepherd…

There are many hymns based on the hymn.

There are many services – visiting the sick, funeral, Good Shepherd Sunday… Good for Sunday school and good for adults, and good for Christians and good for unbelievers…

 

First, let us figure out who the psalm is about?

The LORD, YHWH, and we need to compare it in the whole Bible – John 10:11, 14, Jesus is the Good Shepherd. 

When Jesus calls Himself a shepherd His disciples could relate it to many Biblical and historical examples: Abraham, Isaac, Jacob, Moses, Joshua, Saul, and David. Most of them after attending the flocks became the leaders of Israel. Joshua – Numbers 27:12-23.

When we understand that shepherding is a “military leadership,” we better understand Psalm 23:4-5.

Two things: (1) He walks with us through the valley of the shadow of death. He is not simply waiting on the other side, cheering for us – He walks with us (for You are with me).

(2) He prepares a table for us – feeding us with Himself, while the enemy can observe it. He is fully confidant in the final result – so, we can celebrate the victory even before the final strike, that’s why the Eucharistic prayer talks about “a foretaste of the feast to come.” We can have it now, but it will be much better on the other side of dark death tunnel.

PSALM 11

PSALM 11

s [superscription] – chief musician to David

a. 1, I trust, my soul

  b. 2, wicked

    c. 3, what can righteous do?

      d. 4a, LORD is in His temple, His throne is in heaven

      d’. 4b, His eyes behold and tried the children of Adam

    c’. 5a, righteous is tried 

  b’. 5b-6, wicked

a’. 7, the LORD loves the righteous

In the times of David there were worship in the hills. That’s why “you/they” suggest that his soul should flee to the hills.

It is not obvious in English translation but “the wicked” is plural. “They” are wicked. Wicked set the bow and arrows to shoot the upright in the heart – cp. Ephesians 6:16, arrows of the wicked. What defends from the arrows? Using the shield of faith – creed.

What can righteous do when the foundations are destroyed?

Flee to the LORD

Who is in His Holy Temple, while His throne is in heaven (v. 4).

The LORD tries the righteous – righteous goes through training, development, and path of maturation. Cp. James 1:12.

The wicked is caught by snares, burned by brimstone, and dismissed by the wind (spirit), cp. Ps.1:4.

The LORD is righteous, Loves the righteous deeds, and the upright looks at His face, cp. Num. 6:24-26. We are not hiding from God, unlike Adam (or sons of Adam, see v. 4b). We are righteous in Christ and through Christ – the second Adam, therefore we can trust in the LORD, Who rules from His heavenly throne. 

Psalm 4

Psalm 4

David is the author. Also, there is a first musical superscription in the Psalter – choir and strings. 

The psalm is an evening prayer (v. 4 and 8). When we lie on our beds, thinking about the worries of the day that passed and the coming one, we can rely on the Lord, who gives relief when we are in distress (v. 1).

 

What do you think about when you can’t go to sleep?

Family matter…

Health…

Future…

 

Lord is the One who puts words for prayer on our lips (Ps. 51:15 and Rom. 2:26) and allows us to see how much He cares or pities us.

 

David identifies three areas:

1. Godless men – a there are people who seek vain words and things (v. 2).

2. Giving God the priority – we can be upset, yet not falling into sin, recognizing that He is in charge and appointed/sets apart godly people to every situation (vv. 3-4).

3. Living out the call of liturgical life (vv. 5-7):

            * right sacrifices

            * looking the light of the LORD

            * Joy in the heart with the Lord’s Supper

  

He concludes with an ability to sleep in peace (shalom), because LORD provides safety (v. 8). Like Lord’s Prayer talks about the God’s will be done and provision of Daily Bread (Matthew 6:10-11). 

Psalm 3

Psalm 3

a. First psalm “signed” by David.

b. First psalm with a description of historical context.

c. First psalm with the “Selah.”

Let's go in reversed order  

c. Let’s start with “Selah.”

It can be       refrain – for psalms are songs

                        musical interlude

 

b. Historical context is very grim – David’s son started a coup against the king.

See, 2 Samuel 13-18.
Most important background note – it did not raise “out of the blue,” it was an aftershock following the sin of David with Bathsheba (2 Samuel 11-12).

What to say: on one hand, David “deserved it”

                        On the other, Absalom is responsible for his own actions of mutiny, murder etc.

 

a. This is the most interesting question, what can we learn from the psalm of David.

Jesus is the ultimate king, see Psalm 2. When people conspire against the anointed Messiah, they turn into “absaloms.” But instead of military campaign He takes the hits on Himself (cp. Psalm 3:7 and John 18:22).  

This results in blessing on His people, for He is the initiator, executer, and promoter of Salvation – Psalm 3:8! 

Romans: Example of Abraham

Example of Abraham

Passage: 4:1-12

Structure:

A. 4:1-2, Gain by flesh

  B. 4:3, Abraham believed, and God counted it as righteousness

    C. 4:4-5, Faith is credited as righteousness

    C’. 4:6-8, God credits righteousness apart from work

  B’. 4:9, Faith was counted to Abraham as righteousness

A’. 4:10-12, sign of circumcision AS a seal of righteousness

Commentary:

Story of Abraham

Main point: v.4-5 the one who works receives wages, what he/she earns.

The one who doesn’t work but believes in HIM (or trust HIM) Who justifies the ungodly, his faith is counted as righteousness.

Recognition of “ungodly” state/status – What binds him with God is faith/trust

 Is there any difference in English between faith and trust?

It is supported by a quote from David Ps. 32:1-2.

What do we know about David??

Then St. Paul goes back to Abraham to make a historical account straight: what happened first faith/trust or circumcision? (see, Gen. 15 and Gen 17).

Abraham as the father of all who believe – the Venn diagram from all who believes combines both those who are circumcised and those who are not circumcised. 

PSALM 16

PSALM 16

David between the Personification 
of Wisdom and Prophesy 
Vatican Museums 

This psalm is somewhat unique. It is quoted twice by the apostles. St. Peter uses the vv. 8-11 for a description of resurrection during his first sermon at the Day of Pentecost (Acts 2:25-28). Later St. Paul addressing a synagogue in Antioch of Pisidia going into a teaching of resurrection as the corner stone of life, faith, and conduct (Acts 13:35). Both instances record a joyful reception of the message (cp. Acts 2:40-41 and 13:42).

 

There is an interesting word that can be addressed here. While New Testament text saved for us the term “Holy One” as a description of a person who will not see the corruption or the pit, the Hebrew text literally says the righteous one. Thou the saints are mentioned in v. 2 of the psalm, it is the righteous one who is preserved on the path through the doors of death. This does not change the meaning of the psalm but unites with the other passages of the Bible. One of these passages can be found in the Book of Habakkuk – the famous statement later used by St. Paul in the letter to Romans (1:17). It is the righteous who shall live by faith. Live forever as he is not going to see a complete separation from the Creator of life but a transformation of resurrection.

PAUL and BAR-NABAS in ANTIOCH of PISIDIA

Paul and Barnabas in Antioch of Pisidia

The Passage: Acts 13:14-49

Structure:

A. 13:14-23, Israel is chosen by God (13:17)

 B. 13:24-25, proclaiming baptism of repentance (13:24)

  C. 13:26-30, God raised Him from the dead (13:30)

   D. 13:31-32, We proclaim this good news (13:32)

  C’. 13:33-37, Jesus is raised (13:33)

 B’. 13:38-41, proclamation of forgiveness of sins (13:38)

A’. 13:42-49, Word of God spoken to you first (13:46)  

Historical and geographical context:

By the time of Jesus (maybe even earlier) Jewish community developed Scripture reading calendar. It is mentioned here in v. 15 and 27. Books of Torah (5 books of Moses) were divided into 54 parashot – weekly passages. These readings were also supplied with readings from the Prophets (the block of books of Prophets differs a little from our understanding of prophets, see Overview of the Bible: Introduction). Our reading calendar is based on Gospels with additional readings from OT, Psalms, and Epistles.