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). 

ROMANS: Wrath of God and the unrighteousness of men

Wrath of God and the unrighteousness of men  

Passage: Rom. 1:18-32

Structure:

a. 1:18-21, they did not acknowledge God

  b. 1:22-23, an exchange of glory  

    c. 1:24-25, blessed God the creator

  b’. 1:26-27, an exchange of natural relations for perversion

a’. 1:28-32, they did not acknowledge God   

Important terms and concepts: The very first word needs an explanation. There are two aspects of “wrath” (1:18) that should be mentioned. First, the fact that God can express such a strong emotion as wrath shows that God of the Bible is not a God of Greek philosophy. Aristotle in his Metaphysics developed this concept where God is presented as being perfectly beautiful, indivisible, and contemplating only perfect contemplation: self-contemplation. While some of these attributes can are applicable to Biblical God, we know that He exhibits personal characteristic – love, compassion, care, sorrow, anger, wrath etc. Second, thou God exhibits the features we used to attribute to humans only, His wrath is without sin – it can be shown being perfectly balanced by his love.    

The pairs St. Paul uses to build up his argument:

  Ungodliness and unrighteousness (1:18)

  Invisible attributes of God: Eternal power and divine nature (1:20)

  They did not honor Him or give thanks to Him (1:21)

  Became futile in their thinking and their foolish hearts were darkened (1:21)

  They worshiped and served the creature (1:25)

  Do and approve those who practice them (1:32)

Being filled with all manner of unrighteousness: evil, covetousness, malice, full of envy, murder, strife, deceit, maliciousness, gossip, slander, hater of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless (20=2*10). 

Commentary:  St. Paul begins with a harsh statement about the wrath of God, stating that people have no excuse for His nature and power are quite obvious in created world. Then he follows with the statements of 3 exchanges. As a result of each exchange, God gives them up to their own desires, passion etc.  

Unholy exchange:

  Glory of immortal God for the images of men (then a tri-directional development): birds, animals, and creeping things.

  Truth about God for a lie.

  Women exchanged natural relations for those that are contrary to nature. Men likewise gave up natural relations  

The concept of being “given up by God” is deeply rooted in the Old Testament. For example, in the Book of Judges when people of Israel “exchange” their faithfulness for the longing after other cults/cultures, at first God “gives” them for a spoil (cp, Judges 2:11-14). Yet later He gives/delivers them into the hands of their enemies without any spoil or gives them up (Judges 6:1).

This is one of the darkest passages in the whole Bible, showing that rejection of God’s order of creation leads to a disaster of personal and social aspects of life. It is not always become obvious immediately – the stronger a culture is grounded in the faith the better it is equipped to withstand the temptations. Yet, over time cultures “ware off” and become more susceptible to the temptations. Then a decline begins.                      

Book of Concord: 

1:18 – SA, III:3, Repentance. The New Testament keeps and urges this office of the Law, as St. Paul does when he says these words.

1:19-32 – FC, SD V:22, The Law and the Gospel. Dr. Luther diligently taught the difference one can have, being taught by the Gospel vs knowledge that comes from the Law.    

Hymnal:

LSB 562 – All Mankind Fell in Adam’s Fall

LSB 663 – Rise, My Soul to Watch and Pray