Rumination Journal

Josiah and the Lost Bible

2011-10-08T21:33:00.000-04:00

(2 Kings 22:1-20; 23:1-3)

Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. His mother's name was Jedidah daughter of Adaiah; she was from Bozkath. He did what was right in the eyes of the LORD and walked in all the ways of his father David, not turning aside to the right or to the left.

In the eighteenth year of his reign, King Josiah sent the secretary, Shaphan son of Azaliah, the son of Meshullam, to the temple of the LORD. He said: "Go up to Hilkiah the high priest and have him get ready the money that has been brought into the temple of the LORD, which the doorkeepers have collected from the people. Have them entrust it to the men appointed to supervise the work on the temple. And have these men pay the workers who repair the temple of the LORD - the carpenters, the builders and the masons. Also have them purchase timber and dressed stone to repair the temple. But they need not account for the money entrusted to them, because they are acting faithfully."

Hilkiah the high priest said to Shaphan the secretary, "I have found the Book of the Law in the temple of the LORD." He gave it to Shaphan, who read it. Then Shaphan the secretary went to the king and reported to him: "Your officials have paid out the money that was in the temple of the LORD and have entrusted it to the workers and supervisors at the temple." Then Shaphan the secretary informed the king, "Hilkiah the priest has given me a book." And Shaphan read from it in the presence of the king.

When the king heard the words of the Book of the Law, he tore his robes. He gave these orders to Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the secretary and Asaiah the king's attendant: "Go and inquire of the LORD for me and for the people and for all Judah about what is written in this book that has been found. Great is the LORD's anger that burns against us because our fathers have not obeyed the words of this book; they have not acted in accordance with all that is written there concerning us."

Hilkiah the priest, Ahikam, Acbor, Shaphan and Asaiah went to speak to the prophetess Huldah, who was the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe. She lived in Jerusalem, in the Second District.

She said to them, "This is what the LORD, the God of Israel, says: Tell the man who sent you to me, 'This is what the LORD says: I am going to bring disaster on this place and its people, according to everything written in the book the king of Judah has read. Because they have forsaken me and burned incense to other gods and provoked me to anger by all the idols their hands have made, my anger will burn against this place and will not be quenched.' Tell the king of Judah, who sent you to inquire of the LORD, 'This is what the LORD, the God of Israel, says concerning the words you heard: Because your heart was responsive and you humbled yourself before the LORD when you heard what I have spoken against this place and its people, that they would become accursed and laid waste, and because you tore your robes and wept in my presence, I have heard you, declares the LORD. Therefore I will gather you to your fathers, and you will be buried in peace. Your eyes will not see all the disaster I am going to bring on this place.' "

So they took her answer back to the king.

—2 Kings 22:1-20 NIV

Then the king called together all the elders of Judah and Jerusalem. He went up to the temple of the LORD with the men of Judah, the people of Jerusalem, the priests and the prophets—all the people from the least to the greatest. He read in their hearing all the words of the Book of the Covenant, which had been found in the temple of the LORD. The king stood by the pillar and renewed the covenant in the presence of the LORD -to follow the LORD and keep his commands, regulations and decrees with all his heart and all his soul, thus confirming the words of the covenant written in this book. Then all the people pledged themselves to the covenant.

—2 Kings 23:1-3 NIV

Think of an 8-year-old boy you know. How would you describe him? Curious, fun-loving, and playful easily describe most 8-year-olds. But could you ever imagine a child this age being responsible for an entire kingdom? The young King Josiah found himself in exactly this position.

Josiah became king of Judah near 640 BC and ruled for 31 years. Josiah’s most recent ancestors were notorious for their disobedience to God. Josiah’s father Amon was an evil idol worshiper. Josiah’s grandfather Manasseh is known as one of Judah’s most evil kings. Josiah took different path, however. He is one of the very few kings described as following in the ways of his ancient forefather King David.

Josiah might have known of former King Joash’s plan for refurbishing the temple, and decided to follow through on the temple restoration project. In the 18th year of Josiah’s reign, the temple was undergoing repair. Shaphan, the king’s scribe and treasurer, and Hilkiah, the high priest, oversaw the funds needed for the carpenters, builders, and brick masons to complete repairs.

Hilkiah and his workers discovered the Book of the Law and Hilkiah immediately recognized its importance. Some Bible teachers think the scroll was the Pentateuch, the first five books of the Bible. Others identify the scroll as the single Book of Deuteronomy. Whatever its content, this scroll contained admonitions from God and God had preserved His Word.

Hilkiah immediately recognized the importance of the book and gave it to Shaphan. Shaphan read its contents and took it to the king (now age 25). The words of the book spoke to the young king, stirred his spirit, and prompted him to repentance. Josiah’s reaction was very different from the former King Jehoiakim, who cut up the words of Isaiah (read Jeremiah 36:23-24).

Distressed by what he heard, King Josiah immediately tore his robes as an expression of extreme grief. Josiah realized how his forefathers had violated God’s Word; God had every reason to vent His righteous anger on Josiah and his kingdom. Josiah sent his attendants to the prophetess Huldah for help. Huldah told them that the words of God’s judgment would come to pass. God’s people, stated Huldah, had abandoned their covenant with Him and had sought idols. God’s approaching judgment would not be stopped. However, God would spare Josiah from the coming calamity because the king’s heart was right toward God. He would not execute punishment on Judah during Josiah’s lifetime.

Josiah assembled religious leaders. The people living in Jerusalem were also summoned to the Temple. The words of the book were read to everyone. Standing before the people, Josiah pledged to follow the Lord, obey His commands, and serve God with all his heart. The people responded by making a recommitment to obey God’s covenant. Contrary to the evil of other kings, Josiah led his people in worship and obedience.

Josiah revered God’s Word and sought to obey it. We must do more than say we believe the Bible. We must also obey it and do what it requires. Ask God to show you where you need to renew your faith commitment with Him. Ask God to grant you an attitude of reverence and obedience toward the Bible.

The Practice of the Presence of God (1906 edition, for Kindle and Kindle Apps)

2011-09-29T09:45:00.001-04:00

This just out, "The Practice of the Presence of God," 1906 edition, optimized for the Kindle and Kindle apps!

After being wounded in the Thirty Years’ War and then serving for a time as a valet, Nicholas Herman from the region of Lorraine joined the Discalced Carmelite Prior in Paris. There he became a lay brother known as “Lawrence of the Resurrection,” working humbly and faithfully for over fifty years. His manner of profound peace caused many to approach him seeking spiritual guidance for their own lives. What we know of his advice to them is recorded in this collection of four conversations and sixteen letters. The work has become well-known in the Christian faith and is a highly-recommended read.

Based on the 1906 edition of the work, this book features

- an additional letter of Brother Lawrence (for a total of sixteen)
- an excerpt from the original 1692 edition preface.

These additions, combined with the interactive Table of Contents and Endnotes, make this edition a joy to read.

Get the ebook at Amazon:
http://www.amazon.com/Practice-Presence-1906-Optimized-ebook/dp/B005QBU4GI

John 1:35-50 WEB

2010-11-12T07:00:00.002-05:00

Here's another excerpt from the World English Bible on the Gospel of John...

Again, the next day, John was standing with two of his disciples, and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” The two disciples heard him speak, and they followed Jesus. Jesus turned, and saw them following, and said to them, “What are you looking for?”

They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?”

He said to them, “Come, and see.”

They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. One of the two who heard John, and followed him, was Andrew, Simon Peter’s brother. He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter). On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip found Nathanael, and said to him, “We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.”

Nathanael said to him, “Can any good thing come out of Nazareth?”

Philip said to him, “Come and see.”

Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”

Nathanael said to him, “How do you know me?”

Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”

Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!”

Jesus answered him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” He said to him, “Most certainly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

John 1:19-34 WEB

2010-11-11T07:00:00.002-05:00

Here's another excerpt from the World English Bible on the Gospel of John...

This is John’s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”

He declared, and didn’t deny, but he declared, “I am not the Christ.”

They asked him, “What then? Are you Elijah?”

He said, “I am not.”

“Are you the prophet?”

He answered, “No.”

They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’* as Isaiah the prophet said.”

The ones who had been sent were from the Pharisees. They asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?”

John answered them, “I baptize in water, but among you stands one whom you don’t know. He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” These things were done in Bethany beyond the Jordan, where John was baptizing.

The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ I didn’t know him, but for this reason I came baptizing in water: that he would be revealed to Israel.” John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. I didn’t recognize him, but he who sent me to baptize in water, he said to me, ‘On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.’ I have seen, and have testified that this is the Son of God.”

John 1:1-18 WEB

2010-11-10T13:02:00.000-05:00

I'm going to present for your consideration sections of Scripture from the World English Bible (WEB). The WEB is a tremendous project to create a complete translation of the Holy bible in normal Modern English that is available in the Public Domain worldwide. For more on this translation, check out the Website, http://ebible.org/  . Here begins the text from the Gospel of John.

The Good News According to John

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him. Without him was not anything made that has been made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness hasn’t overcome it. There came a man, sent from God, whose name was John. The same came as a witness, that he might testify about the light, that all might believe through him. He was not the light, but was sent that he might testify about the light. The true light that enlightens everyone was coming into the world.

He was in the world, and the world was made through him, and the world didn’t recognize him. He came to his own, and those who were his own didn’t receive him. But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. John testified about him. He cried out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.’” From his fullness we all received grace upon grace. For the law was given through Moses. Grace and truth were realized through Jesus Christ. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.

Memory Verse: Isaiah 40:8

2010-10-13T00:25:00.001-04:00

The grass withers, the flower fades; but the word of our God stands forever.
--Isaiah 40:8 WEB

To fully understand verse eight, we must begin with verse six.

The voice of one saying, “Cry!”
One said, “What shall I cry?”
“All flesh is like grass, and all its glory is like the flower of the field. The grass withers, the flower fades, because Yahweh’s breath blows on it. Surely the people are like grass. The grass withers, the flower fades; but the word of our God stands forever.”
--Isaiah 40:6-8 WEB

In this passage the prophet Isaiah is called upon to proclaim some important truths. First, all of mankind is like the grass, which is here for a short time and then is gone. It does not matter whether the people are rich or poor, good or bad, famous or unknown. All are temporary.

Second, all of the “glory” of mankind, all of its achievements, all that it has ever made or ever will make, is like the beautiful flowers of the field, which are also temporary. Every concept, every document, every song, every book, every sculpture, every building, every monument, every nation, everything.

Finally, while mankind and its achievements are temporary, the Word of God is eternal.

Father, I thank You for Your Word. I humbly acknowledge that all I am and all I do are only temporary. Your Word is forever. In Jesus’ name, amen.

If you are blessed by these postings, please tell a friend.

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Memory Verse: Matthew 4:4

2010-10-11T23:32:00.000-04:00

Welcome to the first in a series of Bible memory verses. In the Bible, God has instructed us to meditate upon His Word, but we cannot do this unless we first know His word. The words in our Bibles are useless unless we internalize them--make them a part of us. Only then can we meditate upon God’s Word. And only then can God call them to our remembrance. Through the memorization of Scripture God not only teaches us, but He can may use us to teach and help others.

One longstanding method of Scripture memorization is to state the Scripture reference, recite the Scripture passage, and then restate the Scripture reference. This process is repeated a number of times until the reciter becomes comfortable with the passage and the reference. The purpose of this method is to remember not only the passage, but its location in the Bible. This would allows the reciter to find the passage in the Bible, both for themselves and for others.

These Scripture verses are presented using the World English Bible (WEB), a modernization of the American Standard Version of 1901. Created and maintained by Rainbow Missions, Inc., the translation is intended for use in the Public Domain. The New Testament, Book of Psalms and Book of Proverbs were first published together in 2008. The Old Testament books are still under review. All of the text may be seen at any time at the WEB website. URL: http://ebible.org

Memory Verse: Matthew 4:4

“But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.’ ”
--Matthew 4:4 WEB

After His baptism, Jesus went away for forty days in order to fast and to pray before beginning his earthly ministry. At the end of this time, when Jesus was at his weakest physically, Satan tried to destroy God’s plan of salvation by turning Jesus from His mission. Satan tempted Jesus three times, but Jesus withstood them all. This Scripture comes from the first attempt, when Satan suggested that Jesus use his divine power to make food for Himself and satisfy His hunger. In reply, Jesus recalled a time when God taught the Israelites that there was more to life than satisfying physical hunger. After freeing them from Egypt, God led the people into the wilderness and removed their ability to provide for themselves so that they would realize that God was, is, and always would be, their sole provider. Moses reminded the people of this in the Book of Deuteronomy.

He humbled you, and allowed you to be hungry, and fed you with manna, which you didn’t know, neither did your fathers know; that he might make you know that man does not live by bread only, but man lives by everything that proceeds out of the mouth of Yahweh.
--Deuteronomy 8:3 WEB

Father, though I may think I provide for myself, remind me that You are my sole provider for everything. In Jesus’ name, amen.

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Hebrews 10:35-36

2010-09-29T13:33:00.000-04:00

Therefore, do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive what was promised.

--Hebrews 10:35-26 NASB

In chapter 10 of the Book of Hebrews the author emphasizes the finality of Jesus Christ’s sacrifice by contrasting it with the Old Testament system of law and sacrifices. The Old Testament system must be repeated without end, but the redemption of Christ does not need repetition or supplementation--it is final.

God's redemption of us through Christ is more than just “fire insurance”--comfort in the knowledge of our own eternal destiny. God’s redemption comes with the expectation that we will share with others, just as it was shared with us. Because of Christ, we can speak to others with confidence. The Greek word in verse 35 is transliterated as parrēsia (“par-rhay-SEE-ah”), meaning a freedom of speech; a boldness; a confidence. We cannot be merely be content in our own redemption and ignore those around us. We must boldly share with others the new of God's redemption.

And we must endure in our task. The Greek word in verse 36 is hupomoné (“hoop-om-on-AY”), meaning to remain behind; to endure with patience. We cannot just move forward with our own redemption. We must stay back with those who are not redeemed and continue to patiently work with them until they understand--until they "get it."

The concept of God’s “fire insurance” is nice, but it seems selfish and hollow without fulfilling the expectation that comes with it. Once we we have endured to the end in our task, which is God’s will for us, we will then receive in full our promised redemption.

Father, I thank You for redeeming me. While I may not think myself worthy, You do. Help me to share Your love and redemption with all of the worthy ones around me. In Jesus’ name. amen.

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Prayer is a Duty

2010-07-18T15:15:00.001-04:00

Christians are charged to be able to clearly explain their faith, and to be prepared at any time to do so…

But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.
— 1 Peter 3:15-16 NIV

In the spirit of this command, we will present a series of questions and answers with regard to the basis in Scripture for prayer, why we pray, how we pray, and various aspects of prayer. To be sure, there are many Scripture passages that we might choose, so we will offer some for your consideration. We will begin today with why we pray...

Question: How do we prove from Scripture that prayer is our duty?

Answer: Jesus Christ tells us that we should always pray and not faint…

Then Jesus told his disciples a parable to show them that they should always pray and not give up. He said: “In a certain town there was a judge who neither feared God nor cared about men. And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’

“For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!’ ”

And the Lord said, “Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?”
— Luke 18:1-8 NIV

…and the Apostle Paul tells us to pray with out ceasing…

pray continually
— 1 Thessalonians 5:17 NIV

I want men everywhere to lift up holy hands in prayer, without anger or disputing.
— 1 Timothy 2:8 NIV

Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.
— Philippians 4:6 NIV

…and there are other passages…

Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.
— James 5:13-16 NIV

My heart says of you, “Seek his face!”
Your face, LORD, I will seek.
— Psalm 27:8 NIV

“Yet you have not called upon me, O Jacob,
you have not wearied yourselves for me, O Israel.”
— Isaiah 43:22 NIV

Question: What has God promised to those who are faithful in prayer?

Answer: If we come near to God, He will come near to us. If we call on God, He will hear us…

Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded.
— James 4:8 NIV

“…and call upon me in the day of trouble; I will deliver you, and you will honor me.”
— Psalm 50:15 NIV

…and there are other passages…

The LORD is near to all who call on him, to all who call on him in truth. He fulfills the desires of those who fear him; he hears their cry and saves them.
— Psalm 145:18-19 NIV

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.”
— Matthew 7:7, 8 NIV

This third I will bring into the fire;
I will refine them like silver
and test them like gold.
They will call on my name
and I will answer them;
I will say, ‘They are my people,’
and they will say, ‘The LORD is our God.’
— Zechariah 13:9 NIV

Question: What is our conclusion from these?

Answer: It is our duty to come boldly to the throne of grace, so that we may receive mercy and find grace to help us in our time of need…

Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.
— Hebrews 4:16 NIV

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Psalm 85 - A Prayer for Mercy

2010-07-05T11:27:00.000-04:00

[To the chief Musician; A Psalm for the sons of Korah]

1 Lord, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.

2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.

3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.

4 Turn us, O God of our salvation, and cause thine anger toward us to cease.

5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?

6 Wilt thou not revive us again: that thy people may rejoice in thee?

7 Shew us thy mercy, O LORD, and grant us thy salvation.

8 I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.

9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.

10 Mercy and truth are met together; righteousness and peace have kissed each other.

11 Truth shall spring out of the earth; and righteousness shall look down from heaven.

12 Yea, the LORD shall give that which is good; and our land shall yield her increase.

13 Righteousness shall go before him; and shall set us in the way of his steps.
--Psalm 85 KJV Bible

The psalm subscription states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that, an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah--Assir, Elkanan and Abiasaph--stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.

This psalm was written during some national setback. Some suggest this was around 520 BC, just after the Jews returned from their exile in Babylon. The song recalls the deeds of God in the past, reflects on the distress of the present, and reassures concerning the nation’s deliverance in the future.

If the psalm was written following the exile, then verses 1 through 3 reference the time in which Cyrus, the King of Persia, sent the Jews back to Jerusalem and the surrounding area. Prior to their exile, God had become increasingly angry with His people because they were not obeying his commands. Finally, God allowed the King of Babylon to conquer the land, capture Jerusalem, and take most of the population back to Babylon as slaves. After 70 years, the king of Persia conquered Babylon and became possessor of all its property, including the descendants of Jacob/Israel. King Cyrus’ act of returning the people was viewed as a sign that God had forgiven the sins of the people.

The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

Verses 4 through 7 observe that, though the people had returned to their Promised Land, God was still angry with them. The ruined temple in Jerusalem had not yet been rebuilt. They may not have had much rain, so their crops would have been small and food was scarce. And some of their old enemies may have begun attacking them because they were unable to defend themselves. In these verses the people ask for God’s help to make things better.

In verse 8 the psalmist pledges to listen to and obey the commands of the God Jehovah. Those who do this, God’s “saints” (the Hebrew “chasid,” meaning those who are kind or pious or devout) will have God’s peace. Those who have not learned the lesson of dependency on God, those who turn back to the old ways of disobedience, are destined again to “folly” (the Hebrew “kislah,” meaning stupidity or confidence).

In verse 9 through 13 the psalmist tells the people what it will be like when they are obedient to God. In that time God’s “salvation” (the Hebrew “yesha,” meaning deliverance, rescue, salvation, or safety) will come to those that “fear” God (the Hebrew “yare,” meaning a moral, reverential fear). Then the “glory” of God’s presence will stay among the people.

God’s loyal, steadfast, faithful love (the Hebrew “checed”) will be combined with God’s firmness, faithfulness and truth (the Hebrew “emeth”). Also, God’s sense of rightness or righteousness (the Hebrew “tsedeq”) will be joined with God’s completeness, soundness, and peace (the Hebrew “shalom”). Truth and righteousness will abound.

Then Jehovah will give all good things to the people and the crops and livestock will thrive and increase. All will know of God’s righteousness and will desire to follow in His teachings.

Many consider verses 9 through 13 to be messianic in that they speak of a future time when God’s glory will reign in the land and God walk be among His people. It is suggested that this will truly be fulfilled in the Messiah’s millennial reign.

O LORD, I thank You for Your blessings. Forgive me when I fail to do the things You say. Help me to walk in your path so that I may prosper and may serve You better.

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John 16:23-28 - Prayer in the Name of Jesus

2010-06-28T19:18:00.000-04:00

“In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full.

“These things I have spoken to you in figurative language; an hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the Father. In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. I came forth from the Father and have come into the world; I am leaving the world again and going to the Father.”
--John 16:23-28 NASB

Jesus taught the importance that we pray in His name. We cannot hope to approach God in ourselves. Jesus has to come between God and us. The Apostle Paul explained that Jesus Christ must be the mediator between God and man (1 Timothy 2:5). When we pray to God, Jesus acts as our “advocate” and our “High Priest” (1 John 2:1; Hebrews 2:17-18). Jesus performs these roles when we pray to God in Jesus’ name.

The act of doing something in another’s name usually means to do something by their authority (Acts 4:7), but our prayer in Jesus’ name is more than this. Also, it is incorrect to think of prayer “in the name of Jesus” as merely good prayer etiquette, as just a necessary element in a “prayer formula” (Ephesians 5:20; Colossians 3:17).

In verse 23 Jesus used the phrase “In that day,” meaning after His death and resurrection (John 16:19-22). At His resurrection Jesus was declared with power to be the Son of God (Romans 1:4). To ask in Jesus’ name means to acknowledge Jesus’ authority and power as the resurrected Son of God, the High Priest, the advocate, and the one mediator between God and man.

God does expect us to be faithful (1 John 3:22). Even so, our lives and our prayers would be meaningless without the sacrifice and the intervention of Jesus Christ (Ephesians 2:12).

Father, I praise You as Creator and Ruler of all. I thank You for loving me so much that You sent Your Son, Jesus, to live and to die in my place so that, if I accept Your free gift, I may approach Your throne boldly, I may commune with You, and I may bring to You the greatest and the least of my requests. This I pray in the name of Your Son, Jesus, amen.

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Romans 12:2 - Prayer Changes Us

2010-06-25T08:32:00.000-04:00

And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
--Romans 12:2 NASB

In this passage the Apostle Paul reminds us that as followers of Christ, we should no longer be as the world is, but as God wants us to be--we must be changed.

The Greek word used here is transliterated as “metamorphoó,” meaning to literally change from one form into another--to transform. Our transformation should come through the renewing of our mind. The word used for our mind is the Greek word “nous,” which means our mind, our understanding, our reason.

But how do we renew our mind? We do so through the study of God's Word—the Bible—and through prayer.

God not only invites us to pray, but commands that we pray. As we are consistent in this duty, we are going to be changed. A life of prayer is a life of obedience to God.

Our prayer life should be one of supplication with a proper balance of adoration, confession and thanksgiving. As we are consistent in our adoration and our giving of thanks, we become more aware of God’s work in our lives and we grow in our sense of gratitude toward God. As we are consistent in confessing our sins to God, we begin to maintain a focus on the holiness of God and the importance of quickly bringing any new sins to Him for our clensing.

Prayer influences our attitudes and our actions. At its heart, prayer is not praying for what we want, but for what we should want—for what God desires for us. As we regularly ask for God’s will to be done, we begin to seek God’s will in our lives and in the situations we come across. God’s desires become our desires. And our comfort in the knowledge of Jesus’ life, death and resurrection, encourages us to act out God’s will in our lives. We become the hands and feet of Jesus that we are intended to be.

Father, I thank You that I can always come to You with everything--the good and the bad. I praise You for all that You are and all that You do for me. Thanks for the amazing changes that You bring about in me as I spend time in Your presence. In Jesus' name, amen.

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Matthew 6:7-8 - Pray What We Mean

2010-06-23T15:24:00.000-04:00

“And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words. So do not be like them; for your Father knows what you need before you ask Him.” --Matthew 6:7-8 NASB

Do our prayers have meaningless repetition? Do we babble to God?

Reflecting on these words of Jesus may cause us to think of the Old Testament “sacrifice showdown” on Mount Carmel between the prophet Elijah and the 450 prophets of Baal, in which Elijah challenged the prophets to prove that Baal was the true god (1 Kings 18:20-40). All morning the prophets of Baal prayed and danced, calling out for Baal, again and again, to consume the sacrifice they had prepared for him. When that didn’t work they prayed louder, they danced wilder, and they ritually cut themselves, but still nothing happened. Finally, when it was Elijah’s turn, he looked heavenward and addressed God simply and confidently. So that the surrounding crowd could hear, Elijah reminded God aloud that He, not Elijah, was the one who had ordered this challenge so that God’s power would be demonstrated to the people. Elijah then asked God to consume the sacrifice that was prepared on the altar. Immediately, God sent fire from heaven. And though Elijah had completely soaked the sacrifice and the altar with water, and had filled the surrounding trench with water, both were completely consumed and the water in the trench was vaporized. This is indeed a glorious story. But while it does remind us of the meaningless repetition that pagan worshipers can use, there is more in Jesus’ words than this.

Do we pray without meaning? Are we truly focused when we pray? How often have we asked the Lord to “be with” us or someone else during a time of crisis? If we feel especially moved, we might even ask the Lord to “be with” someone “in a special way,” as if that is more specific and powerful than just “being with” someone.

We should remember that God is always with us. Matthew 28:20 tells us that Jesus is with us always. Deuteronomy 31:6 (and Hebrews 13:5) tells us that God will never leave us or forget us. John 14:18 tells us that Jesus will not leave us as orphans, but that He will come to us. In Isaiah 7:14 and Isaiah 8:8 we read that one of the names for the child who would be born—the child being Jesus--is Emmanuel, which means "God with us." If we are members of God's family, God is always with us. We don’t need to ask for his presence, but perhaps we should pray for God to make us more aware of Him.

In this one example we see how we can, without thinking, trade meaning for meaningless repetition and clichés. The Creator of the Universe desires a relationship with us, but when He has our attention we seem no better than the prophets of Baal. In our own way we dance around and mindlessly babble in the presence of God, not really communing with Him or sharing what is what is important to us. Of course, God knows. But He wants a relationship with us in which we are comfortable enough to actually tell Him.

Let us talk to God simply and clearly, not using someone else’s words, but our own. And let us pray with meaning.

Father, I praise you as the Creator of all and I thank You for wanting to be a part of my life. Forgive me when I don’t value our time together as much as You do. Forgive me when I distract myself with other things or use mindless clichés. I want to be genuine with You. Help me to cut through the pretentiousness and just be me. In Jesus’ name, amen.

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Acts 12:11 - When God Answers Our Prayer

2010-06-22T23:41:00.000-04:00

When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."
--Acts 12:11 NASB

When we pray, we do so with the faith that, whatever our request, God will answer our prayers. But why do we sometimes react with disbelief when God actually answers our prayers?

The Scripture passage in Acts 12:1-19 tells an amazing story of disbelief when God answered prayer. King Herod decided to go after the church at Jerusalem during the week of Passover. One of his first major acts was to execute the Apostle James, the brother of John. When Herod noticed how much his popularity increased among the Jews, he was inspired to arrest and imprison the Apostle Peter, surrounding him with four squads of four soldiers. Herod planned a very public execution Peter after Passover.

From the moment that Peter was arrested, the members of the church prayed intensely for his release. Whether Peter lived or died, Peter remained confident in the Lord. And as the time approached for his execution, Peter slept soundly, shackled between the soldiers.

Suddenly, Peter was shaken awake, not by the soldiers, but by an angel. Wondering whether he was still dreaming, Peter followed the angel’s commands. He dressed quickly and followed the angel passed all of the soldiers and out of the prison. When the angel left him in the dark city street, Peter finally realized that God had answered his prayers and that he was really free.

Peter made his way to the home of Mary, the mother of John Mark, which was packed inside and out with believers who were praying to God for Peter’s release. It actually took a few moments before those in the house believed that Peter was free and standing outside, beating on the door.

When they finally opened the door and saw that it was Peter, all within the house cheered and praised God for answering their prayer. They then helped to quietly transport Peter out of Jerusalem before Herod and the soldiers knew what had happened.

Perhaps Peter and this bothers and sisters in Christ were amazed at the way in which God had answered their prayer. Perhaps they expected that God would have Herod order Peter to be released, or maybe that God would cause an earthquake that would break open the prison and allow Peter to escape during the confusion. But to free Peter in such a way that it left not doubt as to who was responsible? How could they not have seen that coming? We should be careful not to limit God in our prayers. After all, He is God.

Father, I thank You for answering my prayers. Forgive me when I put limits on how I expect Your answers to come. And remind me that all ways are Your ways. In Jesus’ name, amen.

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Psalm 100:4 - Adoration in Our Prayer

2010-06-21T08:39:00.002-04:00

Enter His gates with thanksgiving
And His courts with praise
Give thanks to Him, bless His name.
--Psalm 100:4 NASB

The model for prayer given to us by Jesus (also called the Lord's Prayer and the Our Father) begins with adoration (Matthew 6:9; Luke 11:2). We should enter God's presence with praise (Psalm 100:4).

We should praise God for several reasons. First, God worthy of our praise. Second, praise sets the proper tone for our prayer. Third, praise reminds us of who God is and His inclination toward us. And fourth, praise purges us of other concerns and softens our hearts for prayer.

Many Scripture passages in the Bible remind us of the importance of praise. For example, we are called to praise God, in recognition of what God has done for us (1 John 3:1; 1 Peter 2:9-10; 1 John 5:14). Through our praise we show our respect and fear--reverential awe--for God (Psalm 34:11). By our praise we focus the attention of others onto God (Psalm 45:17). Our praise brings us closer to God (Psalm 45:18). We praise because of God's lovingkindness and faithfulness are endless (Psalm 36:5). Even the lonely and destitute are to praise (1 Timothy 5:5). It is important that we cease our daily busyness and exalt God (Psalm 46:10). Waiting on God lifts us up and renews us (Psalm 40:1-3; Psalm 90:13-17; Isaiah 40:27-31). We are to continually offer praise to God (Hebrews 13:15).

To help us in our times of praise we may play recorded music, such as favorite hymns or praise and worship songs. We may also read Scripture passages to God, whether silently or aloud, as part of our time of adoration. Here are just some of the possible Scripture passages we might employ: Psalms 8, 19, 23, 46, 95, 98, 84, 100, 103, 145, 148, 150; Isaiah 40; Matthew 22:32-33; Luke 1:46-55, 67-79; Revelation 4:8; 5:12-14, 9-10.

Father, You are holy. I praise You as the Creator of all. And though I am not worthy, You love me and have made me Your child. Words fail me. My heart overflows. Hallelujah! Hallelujah! Hallelujah! In Jesus' name, amen.

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Luke 5:16 - The Priority of Prayer

2010-06-20T07:51:00.001-04:00

But Jesus Himself would often slip away to the wilderness to pray.
--Luke 5:16 NASB

Jesus knew the importance of prayer during His earthly ministry. He began His days with prayer (Mark 1:35). He used every spare moment to pray (Mark 6:46; Luke 5:16; Luke 22:39). Jesus would pray all night before making significant decisions, such as the choosing of His twelve disciples (Luke 6:12). Jesus prayed in times of great stress, such as prior to His betrayal by Judas (Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46; John 17). It was following long periods of prayer that Jesus demonstrated most greatly His authority over the elements (Mark 6:45-52) and over demons (Mark 9:14-29).

His disciples were so convinced of the power in Jesus' prayer that they asked Jesus to teach them to pray (Luke 11:1). And yet, His disciples found it difficult to place the same importance on prayer that Jesus did (Matthew 26:40, 43, 45; Mark 14:37, 40, 42; Luke 22:45).

Like the disciples, we also seem to find it difficult to place the proper importance on prayer. But if Jesus considered prayer to be the basis for everything He said and did, how much more so should we?

Father, I thank You for allowing me to come into Your presence. Forgive me for not taking full advantage of all that You can give me through prayer. Help me to rely on You first, last and always. In Jesus' name, amen.

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Matthew 6:11 - Supplication in Our Prayer

2010-06-19T13:14:00.002-04:00

"Give us this day our daily bread"
--Matthew 6:11 NASB

The English word "pray" is a verb that means to implore, to beseech, to ask. And while there is more to prayer than asking, it is the asking that most people associate with prayer. In the process of asking, also called supplication, we humbly ask God to supply the needs of ourselves and of others. Because we ask God to step into situations and change them, this kind of prayer is also known as intercessory prayer or intercession. But what should we ask?

We should pray for sustenance (Matthew 6:11). And we should pray for wisdom (James 1:5).

We should ask others to pray for us (1 Samuel 13:19; Ephesians 6:19-20) and we can and should pray for others (1 Samuel 13:23; Hebrews 10:19-25).

We should pray for those in authority over us, for their sakes and for ours (1 Timothy 2:1-4). And we should pray for our enemies (Matthew 5:44).

We should pray for the salvation of others (Matthew 6:10; Matthew 9:38; Revelation 1:4-6). And we should pray for those who minister to others (Acts 12:5; Colossians 4:3-4; Romans 10:1).

We should be specific in our asking (Matthew 21:22). And we should not give up when God does not answer our prayers immediately (Luke 11:5-10; Luke 18:1-8). In short, we should pray all the time and for everything (Colossians 4:2; Philippians 4:6).

Father, I praise You for greatness and I thank You for Your love. Though You give me all things, remind me that in all things You still want me to ask. In Jesus' name, amen.

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Exodus 17:8-13 - The Results of Prayer

2010-06-18T10:00:00.000-04:00

Then Amalek came and fought against Israel at Rephidim. So Moses said to Joshua, "Choose men for us and go out, fight against Amalek. Tomorrow I will station myself on the top of the hill with the staff of God in my hand." Joshua did as Moses told him, and fought against Amalek; and Moses, Aaron, and Hur went up to the top of the hill. So it came about when Moses held his hand up, that Israel prevailed, and when he let his hand down, Amalek prevailed. But Moses' hands were heavy. Then they took a stone and put it under him, and he sat on it; and Aaron and Hur supported his hands, one on one side and one on the other. Thus his hands were steady until the sun set. So Joshua overwhelmed Amalek and his people with the edge of the sword.
--Exodus 17:8-13 NASB

It has been suggested that this passage, more than any other in the Bible, demonstrates that prayer has significant results. The people of Israel were camped at a desert place known as Rephidim. While there, the army of Amalek--the Amalekites--came near to Israel's camp and communicated its intent to wipe out Israel.

The name Amalek is transliterated from Hebrew as "Amaleq." This was a descendant of Esau, the brother of Jacob, whom God had renamed Israel. Though Esau had made peace with his brother during their lifetimes, the descendants of the brothers had become bitter enemies. The Amalekites became the first to oppose the nation of Israel following its Exodus from Egypt (Numbers 24:20).

Moses called Joshua to lead Israel in battle against the Amalekites. He then reviewed with Joshua their battle strategy: While Joshua and the army fought, Moses would be positioned on the hill overlooking the battle, holding the rod of Aaron. Though the text does not elaborate, it is thought that Moses' placement was more than a symbolic gesture. Specifically, it is thought that from this location Moses could pray to God during the battle, asking Him pour out courage, valor, coordination and supernatural protection on their soldiers.

As Moses prayed to God, Joshua's troupes prevailed in battle, fighting with a divine intensity that drove back the enemy. But when Moses grew weary, he dropped his arms and focused his attention on the battle, not on God. At those times Moses saw, to his horror, that the enemy gained the advantage. When Moses again appealed to God, the momentum of the battle shifted to Joshua's army.

Moses soon realized that he must continue in prayer if he wanted God's intervention. He was able to do so with the literal support of his brother Aaron and his friend Hur, and the army of Israel won the day.

Like Moses, we can learn two lessons from these events. First, if we are willing to involve God in our daily challenges, we, too, will experience God's prevailing power. By focusing on God and not our battles, God will be the victor and God will be glorified.

Second, if we are to be successful in prayer, we must rely on others to encourage and support us in our task. Likewise, if we want others to be successful, we must encourage and support them.

Father, forgive me when I take my eyes off You during my daily struggles. Remind me that it is through You that I am able to win my battles. Help me to support the battles of other believers through my encouragement and my prayers. In Jesus' name, amen.

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Psalm 103:1-5 - Thanks in Our Prayers

2010-06-17T19:27:00.000-04:00

Bless the LORD, O my soul,
    And all that is within me, bless His holy name.
Bless the LORD, O my soul,
    And forget none of His benefits;
Who pardons all your iniquities,
    Who heals all your diseases;
Who redeems your life from the pit,
    Who crowns you with lovingkindness and compassion;
Who satisfies your years with good things,
    So that your youth is renewed like the eagle.
--Psalm 103:1-5 NASB

In verses 1 and 2 the Hebrew word used is transliterated "barak," meaning to kneel or to bless. In the case of our conferring of blessing on God, it means to praise or glorify God. Verse 2 tells us to remember the things that God does for us. The Hebrew word here is "gemul," meaning a dealing, a recompense, or a reward.

Scripture tells us that we should always remember what God has done for us and that we should thank God each time we enter into His presence (Psalm 100:4-6; Psalm 103:1-5; Psalm 107:15; Ephesians 5:20; Philippians 4:6-7; Colossians 4:2; 1 Thessalonians 5:18).

But what has God done for us? In short, He has done everything. God created the Universe, containing all that we know or can know. God loves us in spite of our sin and forgave us through the death of His Son, Jesus. God gives us family, friends, food, shelter, safety, jobs, health, and healing. God leads us, sustains us and disciplines us. God opens doors of opportunity and closes them, both done in love. God permits us to serve Him and He is faithful to us. Considering all that God has done for us, how can we not thank Him?

Father, I recognize You as the Creator of all that has been and all that shall be. I thank You and I praise You for all that You have done and all that You will do. In Jesus’ name, amen.

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1 John 1:5-10 - Confession in Our Prayers

2010-06-16T12:57:00.000-04:00

This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us.
--1 John 1:5-10 NASB

Simply put, sin separates us from God. Before we accept that Jesus Christ, God's Son, died in our place, the barrier is an eternal one. Once we are following Christ, any unconfessed sin prevents a deeper relationship with God and hinders our prayers. These Scripture passages (Psalm 66:18; Isaiah 59:1-2; Proverbs 28:13) tell us that our relationship with God is impaired by the presence of sin.

When we pray we should spend time confessing and repenting of (turning away from) specific sins and accept God's forgiveness and cleansing. God knows our sins before we confess them. But our confession demonstrates that we are aware of them and that we desire to remove those barriers to our relationship with Him.

Our confession does not have to be elaborate, but truthful and to the point. We should ask God to search our heart and show us the areas that displease Him (Psalm 139:23-24). We should then repent of those sins, ask God to forgive us and allow God to cleanse us (Psalm 51:10-13).

Father, I praise You for who You are. I bring to You my sins, which separate us. I now turn away from those sins. Forgive me and help me not to do them again. I thank You for Your forgiveness. In Jesus' name, amen.

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James 1:2-8 - The Working of Faith and Wisdom

2010-06-15T15:20:00.001-04:00

Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways.
--James 1:2-8 NASB

Have you ever felt that God was messing with you? Have you thought that God was “pushing your buttons?” Maybe a conversation takes an unexpected turn. Perhaps events do not go the way that you expect or hope. If so, it may be that God is testing you in order to see how you respond. In verse 2 the Greek word is transliterated as “peirasmos,” meaning an experiment, a trial, or a temptation.

And what is our response to these trials? Well, for most of us the response is probably a negative one, expressed in anger, sadness, frustration, or in other ways. What should our response be? According to this passage, we are to rejoice. Each challenge that we face should be a joy; a delight (the Greek “chara”).

We should allow God’s testing or proofing (the Greek “dokimion”) of our faith to produce endurance. The Greek word is “hupomoné,” meaning one who is patient and remains after others have given up and moved on.

We are the clay on God’s spinning pottery wheel. And the repeated cycle of God’s trial and our endurance is what completes us (the Greek “holokléros”) and perfects us (the Greek “teleios”).

Even so, we may at times find ourselves lacking—the Greek word “leipó,” meaning lacking, destitute, or in need. We may be in need of wisdom—the Greek “sophia,” meaning skill or wisdom.

Verse 5 tells us that if we ask for wisdom, God will give to us generously (the Greek “haplós”). But the key to our receiving is that we not doubt what God gives to us. In verse 6, the Greek word is “diakrinó,” meaning to distinguish or judge or contend. When we try to over analyze or second guess the wisdom that God gives us, we loose the child-like faith that God wants us to have. Imagine if a pottery vessel that was being formed by the potter was to question everything that the potter did. The result would be that the potter would never be able to create the specific vessel that he needed. By not accepting how God shapes us and what God tells us, we become useless as His instruments. Not only are we useless to God, but we are useless to ourselves. Our ship of life becomes unanchored, we are driven by the winds (the Greek “anemizó”) and every wave tosses us about (the Greek “rhipizó”).

In the end, we are far better off to work with God than to work against Him. His design and a purpose for us is far better than anything that we could come up with on our own.

Father, help me to rejoice when things do not go the way I expect. Remind me that You are always working to perfect and complete me. Help me to yield to Your touch and to endure Your work. And when I need wisdom, help me to accept it with child-like faith. In Jesus’ name, amen.

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Isaiah 56:7 - Prayer is Our Sacrifice

2010-06-14T13:53:00.000-04:00

Even those I will bring to My holy mountain
And make them joyful in My house of prayer
Their burnt offerings and their sacrifices will be acceptable on My altar;
For My house will be called a house of prayer for all the peoples."
--Isaiah 56:7 NASB

This passage in Isaiah 56:3-8 is foretelling of a time, during the Messiah's millennial reign on earth, when God will be openly worshipped by believers from all nations. All will offer to God continual thanksgiving, worship and praise, described here simply as "prayer" (the Hebrew "tephillah"). These will be the "sacrifice" (the Hebrew "zebach") and the "burnt offering" (the Hebrew "olah"). These will be placed on God's "altar" (the Hebrew "mizbeach").

No longer literal sacrifice, but spiritual sacrifice will be offered that is genuine and sincere (Psalm 141:2; 51:17; Malachi 1:11). Jesus quoted from this passage of Isaiah as He cleared the temple of merchants and money changers (Matthew 21:13; Mark 11:17; Luke 19:46). While Jesus knew what people were like inside (John 3:24-25), He was probably struck to witness in person just how far they were from God's ideal of sincere worship.

Thanks to the love of God, the only things that separate all of us from the Creator of the Universe are our willful sin and our unbelief. Our thanksgiving, our praise and our worship are the very least that we can give in return. Isn't it amazing that these are the very things that God requires of us?

Father, I worship You as Creator of all. I praise You for Your lo me. And I Thank You for all You have done for me. Forgive me when I come to You only for my needs, not acknowledging who You are. Remind me that I am required to offer You my sacrifice in my prayer. In Jesus' name, amen.

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Luke 6:27-28 - Love and Pray for Your Enemies

2010-06-12T15:36:00.002-04:00

"But I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you."
--Luke 6:27-28 NASB

Jesus' audience was quite familiar with the concept of enemies. The children of Israel had suffered many generations in Egypt under the rule of the pharaohs. After Moses led them out of Egypt, Joshuah led them in fighting to possess the land promised by God. And then God's appointed Judges and Kings led them in keeping it. Even though their lack of faithfulness caused the people to be defeated and led into captivity on more than one occasion, God preserved a remnant of the faithful, yet always having them surrounded by enemies. And as Jesus spoke, the people suffered under the iron rule of Rome.

With all of this national memory of mistreatment, Jesus tells them, and us, of a new way to respond to those who are hostile (the Greek "echthros"), those who hate (the Greek "miseó"), those who revile or mistreat (the Greek "epéreazó"), and those who curse (the Greek "kataraomai").

Jesus says that outwardly we are to love them (the Greek "agapaó") and speak well of them or praise them (the Greek "eulogeó") and do well or honorably to them (the Greek " kalós"). And inwardly we are to pray for them (the Greek "proseuchomai").

It is interesting to note that Jesus' command to love our enemies is not superficial. We are not to just act as though we love our enemies, but to truly love them. Jesus knows that our prayer life is part of who we are. If we are genuine, what we demonstrate in our outward life should be reflected in our inward life.

These commands of Jesus are hard to do in ourselves and God knows this. That is why we are to rely on God, through His Holy Spirit. After all, we are no longer our own, but God's. We are His instruments, to be used to spread His good news and to bring others to Him.

Father, forgive me when I respond in kind to my enemies. I understand that You love them, too, and that You so want them for Your own. Help me to love them, to speak well of them, to do good to them, and to pray for them. In Jesus' name, amen.

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Mark 11:25 - Forgive and Be Persistent in Prayer

2010-06-12T00:25:00.002-04:00

"Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions."
--Mark 11:25 NASB

Jesus is talking about standing to pray for forgiveness. Scholars suggest that Jesus is referring to the practice of praying before the altar at the temple in Jerusalem. We presume this is when the priest is sacrificing and burning an offering in order for God to forgive the sins of the praying one who brought the offering.

For the Christian, their is no longer the need of a recurring sacrifice because Jesus, God's Son, became our sacrifice, dying once for the sins of all. We have only to claim what Jesus has done for us in order to become a child of God and have eternal life with Him. And yet, being human, we will continue to sin, and these new sins must also be recognized and given to God so that we may daily enjoy a relationship with our Heavenly Father that is unhindered by sin.

In this passage the reference to sin is the Greek word transliterated as "paraptóma," meaning a false step, a trespass, a transgression, or an offense. In this sense, our sins can be thought of as the things we do, whether intentionally or unintentionally, that go against the laws of God; that offend God. With regard to forgiveness, the passage uses the Greek word "aphiémi," meaning to send away, to leave alone, to permit or allow. Since God is God, He cannot forget any sin that we commit, but He can acknowledge that Jesus has paid for the sins that we bring to him, and He can then choose to not hold those sins against us.

But in this passage Jesus warns us that God's forgiveness of sins involves more than just giving our sins to God. We must also acknowledge and forgive the wrongs done to us by others. God knows that the grudges that we create can be as bad for us as the sins we commit ourselves. We must forgive not only to obey God, but also for our own spiritual benefit.

Finally, with regard to the practice of standing to pray, there are other references to this in Scripture (Zechariah 3:1 Matthew 6:5; Luke 18:11 Revelation 11:4). The Greek word used is "stékó." This word can
mean to stand, but it also can mean to stand firm or to persevere.

While we should not read into Scripture any meaning that may not be intended, this reference gives us a wonderful opportunity to recognize that prayer does require a measure of persistence on our part. It is a
valid argument to say that the intensity of our desires is often reflected in the energy and persistence we invest in order to fulfill them. It is, therefore, only natural for us to expect that our prayer life reflect this same energy, persistence and determination as we bring our concerns before our Lord.

Father, I praise You and thank You for Your forgiveness of my sin. In obedience to You and for my own good, help me to forgive as You forgive and to pray with persistance. In Jesus' name, amen.

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Matthew 6:5-6 – Go Into Your Closet to Pray

2010-06-10T13:25:00.001-04:00

"When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you."

--Matthew 6:5-6 NASB

Jesus is describing the practice of the religious leaders of the day to pray very openly and loudly in public places. Jesus calls these people hypocrites. The Greek word is transliterated as "hupokrités," meaning one who acts, or who performs a role. These people are not being themselves, but are playing a character. Jesus knows that they are not sincere in their prayers. Their public display might be better described as a form of religious street entertainment, only rather than receiving payment in money, they receive the admiration and respect of those who watch them. The Greek word is "misthos," meaning a reward or payment for services rendered. That is all they truly want from their spectacle, and Jesus tells us that is all they receive.

This is not to say that public prayer is bad. But whether done publicly or privately, our prayer should be genuine and without ulterior motives. When praying on the public stage, it is tempting to forget our intent and to take for ourselves the glory that is intended for God. One way to ensure that our motives are sincere is to pray in secret. The Greek word is "kruptos," meaning something that is hidden, inward, or secret.

To help us, Jesus advises that we go into a hidden place. The Greek word is "tameion," meaning an inner room or a storeroom, and a root of the word "tamieion," which means treasury. Jesus wants us to go to that place, whether physically or spiritually, which is not seen by others. This is the place where we pray. Here we worship, here we lift our requests, and here we receive God's blessing and comfort. Indeed, this should be a treasured place for us, our special time with God.

Jesus goes on to tell us that for what we do in secret, God, not man, will reward. The Greek word is "apodidómi," meaning to give up, to give back, to return, or to restore. When we pray as we should, God not only hears and answers our prayers, but he also refreshes and enriches us. Those having a rich prayer life may appear to others as energized. They seem to have something special that others lack, as indeed they do.

Father, I praise You for loving me. Forgive me when I forget that You are the focus of my prayer, not me. As I go about my busy day, help me to hear above the noise Your call for me to come to the secret place for our special time together. In Jesus' name, amen.

James 4:3 - Sometimes Our Prayers are Wrong

2010-06-09T12:57:00.001-04:00

You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures.

--James 4:3 NASB

The Letter of James appears to be written for general circulation among the various communities of Jews that became followers of Jesus Christ. There is some discussion as to the author of the letter. Some attribute it to a follower named James who lived perhaps a century or more after Jesus' earthly ministry. Others attribute the letter to the Apostle James, brother of John and son of Zebedee. And still others attribute the letter to the Apostle James, the son of Alphaeus. Finally, the letter is also attributed to James, a half-brother of Jesus.

Jesus' half-brothers and half-sisters are mentioned in several Bible verses. Matthew 12:46-50, Luke 8:19-21, and Mark 3:31-35 say that Jesus' mother and brothers came to see Him. Matthew 13:55 tells us that Jesus had four brothers: James, Joseph, Simon, and Judas. Matthew 13:56 mentions sisters, but does not name or number them. In John 7:1-10, His brothers go on to the festival while Jesus stays behind. In Acts 1:14, His brothers and mother are described as praying with the disciples. Galatians 1:19 mentions that James was Jesus' brother. James was one those siblings that was critical of Jesus during His earthly ministry, but then became a follower after Jesus' resurrection.

In verse 3 the writer is answering the question of why our prayers may not be answered. First, the writer says that we do not receive because we ask wrongly, or our motivations are wrong. The Greek transliteration is "kakós," meaning physically badly or morally badly. This does not necessarily mean that we ask for sinful things. We may be asking for something that seems good to us, but may not be the best thing from God's perspective. God knows our fickle hearts. Even if we do ask rightly and we do receive, God knows that we may wrongly interpret the meaning of His blessing, or that we may use His blessing in a way other than what we intended when we prayed.

Second, the writer says that we sometimes ask for things out of lust. The Greek work used is "hédoné," which means to enjoy one's self, or to have personal pleasure in something. In short, this would be something that makes us feel good. The word is often translated in the Bible as "pleasure" or "lust."

While all potential writers of this letter would have a good understanding of these concepts of wrong motivations and personal pleasures, the half-brother of Jesus would have had a very unique perspective. As a younger brother in the household of Mary and Joseph, he would have expected that the oldest son would take on the role of provider for his family when their father died. And since we do not read anything of Joseph by the time that Jesus began His earthly ministry at the age of thirty, we can infer that Joseph had died by that time. James probably have been one of those sibling that gathered with their mother outside the house where Jesus was teaching (Matthew 12:46-50; Luke 8:19-21; Mark 3:31-35). James would have been one of those asking to speak with Jesus so they could tell him to "do the right thing," as they would have seen it from the Jewish tradition.

When we pray, we should ask God what He wants regarding our concern. And when we pray, we should acknowledge that we still might not have it right and that the will of God should ultimately prevail. Finally, whatever comes of our prayer, we should give God the glory.

Father, I thank You for allowing me to bring my every care to You. Forgive me when I ask wrongly. Help me to see as You do. And whatever comes, help me to give You the glory. In Jesus' name, amen.

1 Thessalonians 5:16-18 - Prayer is Hard Work

2010-06-03T10:57:00.001-04:00

Rejoice always; pray without ceasing; in everything give thanks; for this is God's will for you in Christ Jesus.

--1 Thessalonians 5:16-18 NASB

In this passage the Apostle Paul is writing to the church in Thessalonica, then the capital and largest city of the Roman province of Macedonia. The establishment of the church by Paul and Silas is recorded in Acts 17:1-9. The church began under fire, being opposed by several unbelieving Greeks and Jews in positions of great influence, and causing Paul and Silas to flee by night with the assistance of new believers. Even so, it grew to be a strong church. Based upon Paul's recorded travels (Acts 17:10-18:11) and based upon what is written in the letter (1 Thessalonians 3:1-6), many suggest that this letter was written to the church soon after Paul's hasty departure, and may be the oldest of Paul's letters that we have available to us. In the letter, Paul seems to be following up on his first work, teaching the new believers those important things that he did not have time to convey in person.

Paul was quite familiar with opposition and persecution. Before his conversion to Christ on the road to Damascus (Acts 9:3-19), Paul persecuted Christ's followers. In fact, we first meet Paul, then called Saul, when he played a supporting role in the persecution and stoning to death of the disciple Stephen. During the stoning, Saul watched the coats of those who did the dirty work. (Acts 7:54-60).

Now on the receiving end of the persecution, Paul made sure that fellow believers had everything they needed to see them through. He therefore charged them to always rejoice, to always pray and to always give thanks. These were not just Paul's recommendations to them. Paul reinforces his charge by explaining that God wants them to do these things.

On the surface, these commands seem quite obvious and proper. But as we put them in the perspective of day-to-day living, we realize that this is tough stuff; this is hard work. Consider this: In everything that happens to us, in everything we think about, for every moment of every day, we are to rejoice in it; we are to pray about it; we are to give thanks for it. Wow. That is really hard work. This could be thought of as a spiritual form of multitasking--a process that has become all too commonplace to us.

But how do we begin? Well, like any type of work, we just do it. We take what we know and we use it. As we do the work we learn how to do it better. We build confidence and we even learn to enjoy it to some extent, depending on the work. We learn from productive fellow workers by listening to their advice or by following their example. And as each new day comes we must begin our work again and again.

This work may come naturally to some believers, but not necessarily to all. There is no question that it is hard work to always rejoice, to always pray and to always give thanks. Maybe that is why God's Word reminds us to do it.

Father, I thank You for letting me make You a part of every moment of my day. Forgive me when I forget to do my work. Remind me to always rejoice, to always pray, and do always give thanks. In Jesus' name, amen.

John 4:34 – We Must Hunger for God’s Food

2010-06-01T13:33:00.000-04:00

Jesus said to them, "My food is to do the will of Him who sent Me and to accomplish His work.
--John 4:34 NASB

Jesus and His disciples were traveling from Judea to Galilee and on their way they passed through Samaria. At mid-day they stopped in the Samaritan town of Sychar. Jesus sat down by Jacob's well and the disciples went in search of food. While waiting there, Jesus spoke with a woman who was little-respected in the town because of her past and current life. Through their conversation, Jesus demonstrated that He knew all about her. He also shared with her the good news of the coming of the Messiah and, through her, spread this good news to the entire town. Through these events we are reminded that God sometimes uses very weak and unlikely instruments to perform His work.

When the disciples returned with what food they could find, Jesus explained that He had already eaten and been satisfied. The poor disciples, often unable to think beyond the realm of the physical, wondered where Jesus had gotten His food. Jesus explained that His "food," or his satisfaction, was in completing the work of His Father. In verses 35 through 38 Jesus goes on to explain the significance of this much needed work.

Those that want to know Christ must diligently follow His example. Christ compares the work of God to harvesting. The harvest is an anticipated and expected result of the growing and cultivating process. The same is true for the gospel—the good news of Christ and the kingdom of God. Harvest is a very busy time and all hands are needed for the work. Harvest is also a short period of time and all of the work must be done then, or not at all. The time of the gospel is also a season. Once it is past, it cannot be reclaimed. All around us in our daily lives are crops of sorts--lives that are open to the gospel of Christ and potentially ripe for harvest. But if there is no one to "work the field," to encourage growth and reap the harvest, those crops--those lives--may be forever lost. If we truly want to know Christ, then the work of God should be our desire; our food.

Father, forgive me when I do not run with joy into the fields. Give me a constant hunger for Your food; to do the work of Your harvest. In Jesus' name, amen.

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Matthew 5:13-16 - Salt and Light

2010-05-31T16:41:00.000-04:00

"You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men.

"You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven."
--Matthew 5:13-16, NASB

In the Jordan Rift Valley, with Israel to the west and Judea and Samaria to the east, lies the Dead Sea, one of the world's saltiest bodies of water. At 33.7 percent salinity, the Dead Sea is 8.6 times saltier than the world's oceans.

From the deep blue sky overhead, the constant sun beats down on the lapping water and its surreal white shoreline. The rocks are thickly encrusted with many layers of salt and minerals, glittering snow-like in the sun.

In all directions you can observe two qualities of which this unique area has in seemingly endless quantities--salt and light. Two qualities of which it is said we should also possess in equally great amounts.

Father, forgive me when I forget to be salt and light for those whom You bring across my path. Please keep me from growing dim and becoming tasteless. In a world that so desperately needs both, help me to be an endless supply of Your salt and Your light. In Jesus' name, amen.

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Lamentations 3:22-23 – Even Through the Bad, God is Faithful

2010-05-08T11:28:00.000-04:00

The LORD'S lovingkindnesses indeed never cease,
For His compassions never fail.
They are new every morning;
Great is Your faithfulness.
--Lamentations 3:22-23 NASB

The most significant thing about this wonderful passage is where we find it in the Bible. The Book of Lamentations tells of the destruction of Jerusalem and the temple, which took place over 587 and 586 BC when Babylonian King Nebuchadnezzar overran the city. The surviving inhabitants either fled to other countries, were carried away to Babylon as slaves or remained under the brutal rule of an occupying force.

Lamentations does not name its author, but it is generally attributed to the prophet Jeremiah. For many years Jeremiah had warned the people and their leaders about their unfaithfulness to God. Jeremiah knew that being chosen by God did not translate to a free pass. He knew that actions had consequences. If God's people were not faithful to God's instructions, bad things would happen.

But even when surrounded by death and destruction, Jeremiah still had hope. He knew that even if the people were not faithful in their commitment to God, God would still be faithful in His promises to them.

In verse 22 Jeremiah speaks of God's "lovingkindnesses" and "compassions." The first is the Hebrew word transliterate as checed (pronounced "KHEH-sed"), meaning "favor," "good deed," "kindly," "loving-kindness," "merciful kindness," "mercy," or "pity." The second word is transliterated from the Hebrew as racham ("RAKH-am"), meaning "tender love," "tender mercy" or "pity." Both words tell of God's faithfulness to express His kindness, His love and His mercy toward His people even when they do not deserve it or return it.

Then, in verse 23 Jeremiah observes that God’s love, kindness and mercy are new every morning. Jeremiah uses the Hebrew chadash (“khaw_DAWSH”), which means “fresh” or “a new thing,” and he uses the Hebrew boqer (“BO-ker”), meaning “day,” “early,” “morning,” or “morrow.” Here Jeremiah recognizes that with each new day, God’s love, mercy and kindness are brand new; that God never tires in his faithfulness. God’s captive people were first-hand witnesses to His faithfulness a few decades later, with the overthrow of Babylon by Persia in 538 BC, the return of the people to Judah, and the rebuilding of Jerusalem. Beyond those events, God’s people would ultimately witness His faithfulness in the coming of His Messiah, Jesus.

Father, I thank You for Your faithfulness to me even when I am unfaithful to You. Forgive me when I fail You and comfort me through the consequences. And with the coming of each day, remind me to rise, to seek You, and to know that Your love, Your kindness and Your mercy are new to me each morning. In Jesus’ name, amen.

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Isaiah 55:11 - God is Faithful. Are We?

2010-05-02T07:36:00.000-04:00

So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it.
--Isaiah 55:11 NASB

In Isaiah 55 the prophet explains to us that we cannot truly understand the mind or the methods of God. After all, we are not God. That being said, Isaiah assures us that God is faithful and He will accomplish what He determines to do. A key point is in verse eleven, the Hebrew word transliterated shalach (pronounced "shaw-LAKH"). The word means to cast away or throw away, much like a fisher would cast a net, or like a farmer would cast seeds. At the proper time, the fisher will draw in the net and the farmer will reap the harvest.

As followers of the Lord Jesus Christ, we are instructed to bear witness to the Word of God through our words and through our actions. But to what end? We may have a general idea. We know that our goal is to lead others to God through Christ, and we know we are to further the kingdom of God. We therefore think we understand how God may use us in a given situation. But the truth is that we are not God and the way He uses us may not be the way we expect.

Of course, God may use us to reach a person directly involved in our actions--whatever we may say or do. But God may also use us to reach someone else who witnessed our actions. Or He may use us to reach someone who heard about our actions second hand or third hand.

And the immediate reaction to our use by God may not always be what we expect. The reaction we perceive might be good or it might be bad--so bad that we are offered an excellent opportunity to turn the other cheek. For that matter, we may perceive absolutely no reaction at all.

What's more, we truly don't know when our use by God will have its real and lasting affect. It could come in the moments of what we say or do, but it could also come days, weeks, months, or even years afterward.

In the end, our concern should not be how God uses us, when God uses us, or even what happens as a result of God using us. Our concern should be that we allow God to use us.

Father, I thank You for Your love. Forgive me when I presume to know exactly what You are doing. In all that You do, whatever You do, I believe You are faithful. I give myself in faith to be Your instrument. In Jesus' name I pray, amen.

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Philippians 4:19 – Budget and Sacrifice

2010-04-23T21:29:00.000-04:00

And my God will supply all your needs according to His riches in glory in Christ Jesus.
--Philippians 4:19 NASB

At first glance this verse would appear to be a general statement about the provision of God. But while we acknowledge that God is able to provide for us and sustain us through whatever we may face, this particular verse has a more specific meaning.

The primary reason for the Apostle Paul's letter to the church at Philippi was to thank the believers for their support of his work through the gifts brought to Paul by Epaphroditus (Philippians 2:25; 4:18). Philippi was not a wealthy church, but its members gave sacrificially out of what they did have to support Paul who, though imprisoned, was still preaching and teaching. The “and” at the beginning of verse nine indicates that what followed was an outcome of the Philippians' their sacrificial giving.

Paul is telling the Philippians that because they allowed themselves to be used by God to meet the needs of His servant Paul, God would meet their needs in returned. The Greek word used for supply is transliterated pléroó (pronounced “play-RO-o”). It means to make full, to complete; to accomplish. In other words, God would not repay in half measures, but fully and completely. And God would not supply only their temporal, physical needs, but their spiritual needs as well.

God would provide out of what Paul describes with the Greek word ploutos (“PLOO-tos”), meaning wealth or riches. God's abundance is a supply far greater than ours. Paul even adds a descriptor, the Greek doxa (“DOX-ah”), meaning good opinion, praise, honor, glory. A few suggestions have been made on applying this reference of glory in the passage. Some suggest that it is a reference to God's riches, as in "His glorious riches." Others suggest that the riches and the glory should be flipped, as in "the richness of His glory." And still others suggest that the glory should be applied to the channel by which the supply is made possible--Jesus Christ--as in "His riches in the glory of Christ Jesus." Whatever the case, all of these would seem to be quite valid--God's riches are indeed glorious, God's glory is indeed rich, and Christ Jesus is indeed glorious.

The most important thing we should understand about this passage is that it does not promote the concept of “health and wealth,” where those who give extraordinarily are blessed by God with greater riches. Rather, the point here is that if we give sacrificially to the work of God, God will in turn meet our needs, not our wants, in His way and on His schedule.

Also, giving sacrificially does not necessarily mean that we should go without essential needs. The Philippians did give out of their poverty, which constitutes sacrificial giving, but they also met the needs of their families. Other Bible passages warn us of not meeting the needs of our families. This presumes the principle of careful money management. And our sacrificial giving must come out of that principle.

Father, this verse is such a challenge--to live within my means and to also give sacrificially for Your kingdom. Please keep me ever mindful of my fiscal responsibilities and Your spiritual requirements. In Jesus’ name I pray, amen.

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Philippians 4:12-13 – Learn the Secret

2010-04-21T13:06:00.000-04:00

I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me.
--Philippians 4:12-13 NASB

The Apostle Paul had become very familiar with extremes. He was one of the best educated and well respected Jews of his day (Philippians 3:4-6), yet it is his conversion by Christ (Acts 9.3-9; Acts 22.6-11) and his ministry in the cause of Christ that we remember.

Paul had once sought out and persecuted Christians on orders from Jerusalem, even playing a supporting role in the stoning to death of Stephen (Acts 7:54–8:1). Yet in the end, as a follower of Jesus, Paul was persecuted, imprisoned and eventually executed.

But at this end of Paul’s letter to the church at Philippi the extremes of his life are not the focus of his words. Rather, it is the great secret of dealing with these extremes. The Greek word in verse 12 is transliterated mueó (pronounced “moo-EH-o”). It means to be initiated into mysteries, to be instructed. Paul had become a disciple of this secret.

The secret also allowed Paul to enjoy much. The Greek word used is perisseuó (“per-is-SYOO-o”), to abound; to have great abundance.

The secret enabled Paul to eat well. The Greek word is chortazó (“khor-TAD-zo”), to eat well, to be fattened, to be satisfied.

But Paul was not only familiar with the front of the line. He also knew very well the back of the line.

This secret supported Paul through his times of humility. The Greek word is tapeinoó (“tap-i-NO-o”), meaning to be made low or humble.

The secret also enabled Paul to cope with hunger. The Greek word is peinaó (“pi-NAH-o”), to be hungry or famished, to crave.

The secret even enabled Paul to cope with, as we would say, “not being able to make ends meet.” The Greek word is hustereó (“hoos-ter-EH-o”), which means to come late, to be behind, to come short, to lack.

What was Paul’s great secret to being content in all things? It is the same secret that is available to us today, if we will only accept it--Jesus Christ. The Greek word used is endunamoó (“en-doo-nam-O-o”), meaning to empower, to enable, to increase, to strengthen. Christ can enable us to get through everything that is thrown at us. And when it comes down to it, the secret is not so much the strength and support that Christ offers us. The real secret is learning to lean on Him, to ask for and to accept His enabling power. Our world may crumble around us, as it often does, but He will never leave us or forsake us.

Father, thank You for loving me so much that You sent Your Son to die in my place and thereby enable my personal relationship with You. Forgive me when I do not avail myself of the support that is offered to me moment by moment. Regardless of my circumstances, good or bad, remind to lean on the strength that You offer through Your Son. In Jesus’ name I pray, amen.

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What We Should Think and Be

2010-04-20T13:03:00.000-04:00

Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.
--Philippians 4:8-9 NASB

You have probably heard the computer expression “garbage in, garbage out.” Basically, it means you get out what you put in. This principal is quite appropriate for people as well as computers. What goes into us is what comes out of us. Since God made us, He knows this all too well. God also knows that if we do not keep the right things within us, we are likely to drift away from Him, thereby becoming useless to God, to others and to ourselves. To avoid this, the Apostle Paul gives us some advice that will help us keep to the right path.

Paul tells us what we should think about. The referenced Greek word is transliterated as logizomai (pronounced "log-ID-zom-ahee"), meaning to recon or consider; to take into account. We should always keep these things in our mind and heart, for they will impact what we think, what we do, how we live. We should dwell on these things. But what are they?

Paul lists several qualities that help us identify the things that should occupy our mind and heart. Many Bible translations quantify these things with the word “whatever,” but the referenced Greek word, transliterated hosos ("HOS-os"), can also be translated as “as many as there are," or "all of these things.” In other words, Paul wants us to consider any and every thing that bears these qualities. After all, if we spend our time trying to think about all of the things that we should, we will have no time to think about the things we should not. Let us review Paul’s list of qualities.

First, there is the quality referenced by the Greek word aléthés ("al-ay-THACE"), which is that of being true. This is something that without question is the truth. There is no gray area or doubt. When all else fails around us we can hang on to these things because we know in our heart of hearts that they are true.

The second quality is referenced by the Greek word semnos ("sem-NOS"). This describes something revered, something venerable or serious, even something grave. We often translate this word as honorable. These are things are so important, things that we hold in such high regard and respect that we cannot, or at least should not, bring shame or disrespect to them.

The third quality is referenced by the Greek word dikaios ("DIK-ah-yos"), meaning correct, just, righteous, and by implication innocent. These are things which are in right alignment with God. God has no problem with these things because they are aligned or in agreement with His Word.

The fourth quality is referenced by the Greek word hagnos ("hag-NOS"), which is something clean, undefiled, or chaste; something holy or sacred. This word is often translated as pure.

The fifth quality is referenced by the Greek word prosphilés ("pros-fee-LACE"). These things have the quality of being pleasing or agreeable. Many people could look at something with this quality and they would agree that it is pleasing to them. This word is often translated as lovely.

The sixth quality is referenced by the Greek word euphémos ("YOO-fay-mos"). This is something that people report well of, or something that is commendable; something that is praiseworthy.

Paul reinforces the praiseworthy aspect of these things with the use of the Greek word epainos ("EP-ahee-nos")--praise. These things should cause us to bring forth praise and edification rather than smart remarks and criticisms.

Paul finishes by saying that he has taught these qualities and he also done his best to embody them. As followers of Christ, we are to do the same.

Father, I praise You for Your greatness and I thank You for Your love and forgiveness. I ask You to help me to dwell on these worthy things, and by extension, to help me embody them. Direct me to the things that are true, that are honorable, that are righteous, that are pure, that are lovely, and that are worthy of praise. In Jesus' name, amen.

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Anxiety Helps No One

2010-04-19T13:17:00.000-04:00

Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.
--Philippians 4:6-7 NASB

When we are anxious about something, whether it is something really good or something really bad, we desire a resolution of that something to the point of distraction of everything else in our lives. Anxiety is very powerful in that way, affecting us mentally, emotionally and physically. Mentally, we tend to focus all our resources on that object, whether they can have an affect or not. Emotionally, we hang all our current and future joys and sorrows on that object. And physically, our bodies take the toll by going along on the highly charged ride that our minds and emotions have created.

Anxiety is different from the mechanism of fear. Fear occurs in the presence of an observed threat, and that fear can trigger specific behaviors of escape and avoidance in order for us to resolve that fear. In contrast, anxiety can often occur without an identifiable trigger and therefore without any possible steps of resolution. Without a plan of action we just sit and spin, and spin, and spin.

Anxiety makes us useless to God. He cannot get our attention because we are simply not listening. When we are calm, when we are at peace, when we are focused on Him rather than ourselves, then He can comfort us and we can be His instruments. Often, the focus of our anxiety is resolved in the process of reconnecting with God. If it is not, we can bring our problems to Him through prayer and thank Him for taking care of us. And if our problem still does not goes away, that’s Okay, too, because God has promised to always be with us and support us.

Father, forgive me when I focus on concerns so intensely that I am completely distracted from You. I realize that You are always waiting to receive all of my concerns if I will but bring them to You. I also realize that whatever comes, You will always be with me. Thank You for Your unfailing love and care. In Jesus’ name I pray, amen.

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Being Gentile is Hard

2010-04-18T15:33:00.000-04:00

Let your gentle spirit be known to all men. The Lord is near.
--Philippians 4:5 NASB

This verse may seem easy enough, but it can be a real toughie in execution. Let's break it down a bit by looking a three key words.

The first word is the Greek epieikés ("ep-ee-I-KACE"), which means seemly, equitable, or yielding. In other words, open to give and take. Of course, no one can truly know this about anything except by their experience with it, or by its reputation. In other words, you have tried it yourself and know it to be yielding, or you have heard from sources so reliable that you accept it as true.

The second word is the Greek ginóskó ("ghin-OCE-ko"), which means to come to know, recognize, or perceive. Basically, to be exposed to something so much that you can recognize it instantly. And rather than seeing something once or twice, recognition usually requires a lot of repetition.

The third word is the Greek eggus ("eng-GOOS"), which means to be near. This same nearness can not only apply with respect to physical proximity, but also with respect to time, as in an upcoming appointment on the calendar.

Having looked at these three words, let's use them together with the rest. Here is an amplified translation of the same verse.

"Let all mankind come to recognize on sight the gentle, seemly, equitable, or yielding aspect of you. The Lord is nearby and is coming soon."

Are you able to be tried? Can others perceive your yielding aspect just by trying your--by pushing and pulling you?

Are you faithful to presenting your yielding spirit to all? Are you prepared for the repetitive trying of you by others so they can come to recognize on sight your gentleness?

Does the nearness of the Lord give you the strength to continue? Does His soon coming add a sense of urgency to your effort?

Father, forgive me when my rough and ridged exterior prevents others from seeing You. Give me the willingness to give and yield to others--to turn the other cheek--so that You may be glorified. In Jesus’ name I pray, amen.

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Remember to Always Rejoice

2010-04-17T10:39:00.000-04:00

Rejoice in the Lord always; again I will say, rejoice!
--Philippians 4:4 NASB

The Greek word, transliterated chairó, ("KHAH-ee-ro") means to be glad with the same intensity that we would have greeting a friend or loved one who has been away, or who is about to go away. At those times of meeting and parting we seem to cook down all of the joys, sorrows and experiences of that relationship into those fleeting moments. Like a well-made sauce that a chef has slowly, carefully and lovingly reduced down from its basic ingredients, the flavors are real and intense. You don't need to guess at what is there--you know. And those around you can also tell what is there just by the expression on your face. There is no hiding it because it is genuine. That moment, that instant of time, is how we are suppose to express our relationship with our Lord--not just for a moment, but all of the time.

We are not to walk around with a big plastic grin on our face, but rather we are to wear the best of our heart right out there on our sleeve for all to recognize. This rejoicing is good for us in that it helps to bring the Lord into every instant of our life. But our rejoicing is also good for those around us to see. The believers will be reminded that they, too, need to be rejoicing in the Lord. The nonbelievers will wonder about what you have. And some may just ask you how to get it.

God's command to rejoice is so important for us. The Apostle Paul knew just how important because he said it twice--rejoice!

Father, forgive me when I get so bogged down in the details of my life that I forget to make You a part of every one of them. After all, You are. Remind me always to rejoice. In Jesus’ name I pray, amen.

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Alonso Theatre Department Does Great!

2010-04-14T13:00:00.000-04:00

Hey, friends.

I'm taking time out to promote another blog. The Arts Council of Hillsborough County posted an article on the fantastic achievement of the Alonso High School Theatre Department, in the selection of their One-Act competition piece to represent the state of Florida in the 2010 International Thespian Festival in June. Please check out today's blog and spread the word!

http://artscouncilofhillsboroughcounty.blogspot.com/2010/04/alonso-high-thespains-mosi-kic-advisory.html

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Whatever Our State, We Must Give Glory

2010-04-03T09:25:00.001-04:00

Then Job arose and tore his robe and shaved his head, and he fell to the ground and worshiped. He said, "Naked I came from my mother's womb, and naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD."
--Job 1:20-21 NASB

These were the words of Job upon hearing of the loss of all his children and property. The Book of Job wrestles with an age-old question: If God is a God of love and mercy, why do the righteous suffer? In the book, Job's three friends gave essentially the same answer: all suffering was due to sin. Though one friend, Elihu, put a spin on this in that he declared that suffering was often the means of purifying the righteous. Elihu therefore reasoned that God's purpose was to strip away all of Job's self-righteousness in order to bring him to the place of complete trust in God.

We cannot deny that an absence of material goods and concerns does allow us greater opportunity to focus on God. However, that truth is an aside to the book's true purpose.

The Book of Job clearly teaches the sovereignty of God and the need for us to acknowledge such. Job recognized God's hands in his affairs and demonstrated a proper attitude toward his possessions. They were a gracious gift from God, not things he had earned and therefore had a right to keep.

Our suffering must be seen in the light of the ongoing cosmic struggle between God and Satan. Whether knowingly or unknowingly, we participate daily in events that have eternal significance for those around us. While it is true that God can choose to bless us, those blessings cannot distract us. Our gain or lost is secondary to our command to glorify God in all that we say and do. For through His glory, all are drawn to Him.

Father, I thank You for my blessings. Please forgive me for taking some for granted and for holding on to others too tightly. When they come, help me to give glory to You. And when they go, as one day they all will, help me also to give proper glory to You. In Jesus' name I pray, amen.

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The Servant Suffered for Us

2010-04-02T13:13:00.000-04:00

Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
--Isaiah 53:4-5 NASB

Isaiah 52:13 through 53:12 is one of the most treasured and important Scripture passages in the Old Testament. These verses present God’s Servant suffering vicariously for the sins of mankind. Traditional Jewish interpretation understood this passage to be speaking of the Messiah and Christianity recognizes this to be Jesus, the Christ.

The passage of Isaiah 53:4-6 expresses the passion of the Servant. He was innocent of guilt, but God allowed the Servant to suffer for the sins of others. In verse 5, the expression of being “pierced through” is quite appropriate imagery for the crucifixion death that Jesus suffered.

Some would look to this passage as an indication of God’s promise of physical healing because of Christ’s suffering. We will not debate that opinion here, except to say that all Scripture should be considered and applied relative to the context in which it is presented. This passage aside, we should remember Christ’s promise to us as believers that we will receive what we ask of God in the name of Jesus.

It is not just through Christ’s suffering, but His physical death that our sins are paid and the rift between ourselves and God is healed. Christ’s death and resurrection are the very foundation of faith for the Christian. Without these we are just marking time until our end. As the Prophet Isaiah stated and as the Apostle Paul quoted, we might also say, “Let us eat and drink, for tomorrow we may die.” (Isaiah 22:13 / 1 Corinthians 15:32 NASB). Make no mistake. The fact of Christ’s resurrection gives us the assurance of our own, as well as for all those who also believe.

Father, I thank You that You loved me so much that You gave your Son, Jesus, to die in my place. I ask Your help to share the Good News of Your saving love with others. In Jesus’ name I pray, amen.

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We Need to Abide

2010-04-01T13:17:00.000-04:00

"I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Just as the Father has loved Me, I have also loved you; abide in My love. If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full.”
--John 15:1-11 NASB

The Apostle John wins the prize or reminding us the most times to stay focused on God, Jesus and God's Word. Through his Gospel and two of his letters, John reminds us no less than 26 times:

John 3:36; John 6:56; John 14:17; John 15:4; John 15:5; John 15:6; John 15:7; John 15:9; John 15:10; 1 John 2:6; 1 John 2:10; 1 John 2:14; 1 John 2:24; 1 John 2:27; 1 John 2:28; 1 John 3:6; 1 John 3:9; 1 John 3:14; 1 John 3:17; 1 John 3:24; 1 John 4:12; 1 John 4:13; 1 John 4:15; 1 John 4:16; 2 John 1:2; 2 John 1:9.

In every Scripture passage John uses the Greek verb menó (pronounced “MEN-o”). The word means to stay, to remain, to abide. John must have realized how much we are shaped and directed by our surroundings. Just like the computer adage “garbage in, garbage out,” what comes out of us—what we say and do—is a direct reflection of what we put into us.

John passion for abiding may have come from sensing the importance of Jesus’ parable of the vine and the branches. When we abide we bear fruit, and the more we abide the more God can prune us so that we bear even more fruit. When we abide our prayers are more powerful because our heart is more in line with our Father’s heart, and we better know what to ask for and how to ask it. We are not abiding we are basically good for nothing, at least as far as our usefulness to God is concerned. The important parts of us become as dry and brittle as kindling. For God’s sake and for ours, we really need to abide.

Father, I thank You for wanting to be with me every moment of the day—to influence all that I think, say and do. I ask Your forgiveness for not always wanting the same for myself. I rededicate myself to abide in You. Help me to grow, to bear much fruit, and not to wander from You. For apart from You, I can do nothing. In Jesus’ name I pray, amen.

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It's All Going to Fade

2010-03-31T12:39:00.000-04:00

A voice says, "Call out."

Then he answered, "What shall I call out?"

All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, when the breath of the LORD blows upon it; surely the people are grass. The grass withers, the flower fades, but the word of our God stands forever.
--Isaiah 40:6-8 NASB

In this passage the voice of God calls to the prophet Isaiah, reminding him of the mortality of man and the immortality of God and His promises. In short, we are temporary, God is not.

Of course, we each have an eternal aspect to us, and we each must decide how and where that eternity is to be spent. But the physical part of what we now are and what we now do, that will fade--our inventions, our knowledge, our achievements, past, present and future. One day, sooner or later, it will all be gone.

After reviewing the literal translations of the Hebrew used in this passage, I came up with this personalized and amplified version of God's message to Isaiah:

All of our physical nature is like the grass, and everything that we have and ever will achieve is like the glory of the flowers of the field. The grass withers and dries up and the flowers seem as foolishness when breathed upon by the Lord God. Surely we all are as temporary as the grass. We and our achievements will wither and dry up; they will eventually seem as foolishness. But everything of God--all that He is, all that He does, and all of His promises--will be always.

Father, when I think that things cannot be worse, remind me that they are temporary. And when I think that things cannot be better, also remind me that they are temporary. You and Your promises are eternal. Your deeds will last. In all things, help me to think and to do in ways that lend themselves to Your eternal glory. In Jesus' name I pray, amen.

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Let the Lord Build the House

2010-03-30T12:44:00.000-04:00

Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.

It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
--Psalm 127:1-2 KJVB

It is not certain, but King Solomon’s words may have originally been in reference to the Temple in Jerusalem. But in today’s “workaholic” society Solomon’s words seem more relevant than ever. How often have we forged ahead with a project, only to find at the end that everything we did was flawed or less than it could be?

Whether our focus of the moment is family, work, ministry, we need to recognize that God is the true builder and that all we do must be done in an attitude of humble dependence upon Him. We must look to God for our security. What God builds, He also protects and blesses. If we depend on God and humbly seek His will in all that we do, our work is not in vain.

Father, I thank You for Your wisdom and insight. Forgive me for leaving You out of so much that I have done. This moment, I rededicate my life to you. Please be at the core of all that I plan and do. In Jesus’ name I pray, Amen.

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Coming into God’s Presence

2010-01-07T12:53:00.000-05:00

1 How amiable are thy tabernacles, O LORD of hosts!

2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.

3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.

4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.

5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.

6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.

7 They go from strength to strength, every one of them in Zion appeareth before God.

8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

9 Behold, O God our shield, and look upon the face of thine anointed.

10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

12 O LORD of hosts, blessed is the man that trusteth in thee.
--Psalm 84 KJV Bible

It is not certain who wrote this psalm. Some suggest that it was the same person who wrote Psalms 42 and 43. That person wrote of being exiled in the far north of Palestine and yearning to return to the temple in Jerusalem. In this song the psalmist speaks as a pilgrim traveling to the temple. The psalmist tells of his passion for God's house, his pilgrimage to God's house and his praise in God's house.

The description of the psalm says that it is "for the Gittith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Gittith may have been a tune or instrument associated with one of those places.

The psalm description also states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah--Assir, Elkanan and Abiasaph--stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.

The Hebrew "selah" is used in verses 4 and 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 4, the psalmist tells of his great passion for the temple--God's house; the place of God's presence. Here the psalmist addresses God as "LORD of Hosts" (“Yahweh tsaba”--Hebrew, meaning "the God of Israel, Chief of the armies of heaven"), as the living God (“el-chay”--Hebrew, meaning "living God" or "the God who is alive"), as his king (“melek”--Hebrew, meaning "king"), and his God (“elohim”--Hebrew, meaning “God”).

In verses 5 through 8, the psalmist tells of his pilgrimage to God's house. On his journey to Jerusalem (“Zion”), the psalmist speaks of passing through the "valley of Baca," which is translated as the "valley of weeping." This could be a reference to an actual desolate valley in Palestine or it could be imagery for moving through a time or place of sorrow. In either case, the joy of the pilgrims turns the barren wasteland green with blessings. The pilgrims grow stronger as they approach Jerusalem (“Zion”) and all arrive at the temple, the house of God (“elohim”). As he prays the psalmist addresses God as the "God of Israel" (“Yahweh”), "God of the armies of heaven" (“elohim tsaba”) and "God of Jacob" (“elohim Yaaqob”).

In verses 9 through 12 the psalmist tells of his praise in God's house. The psalmist addresses God as his shield or protector (“magen”) and asks God to guide Israel’s king, the anointed one (“mashiach”--this ultimately refers to Jesus, the Messiah, God’s anointed one). The psalmist then praises God, saying that even one day in the house of God is better than a thousand days away from God's presence. The psalmist would rather stand just outside the house of God in the lowly position of a doorkeeper, than live among the wicked. The psalmist then describes God (“elohim”) as the rising sun (“shemesh”) and a shield or protector (“magen”). The psalmist expects the righteous to receive all blessings of “the God of Israel” (“Yahweh”). The one is greatly blessed who trusts in "the God of Israel, Chief of the armies of heaven" (“Yahweh tsaba”).

Father, would that we all were as passionate all the time to come into Your presence. I praise You for Your greatness and I thank You for loving even one such as me. Hallelujah. Praise the Lord.

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Arise and Save

2010-01-03T19:54:00.000-05:00

1 Keep not thou silence, O God: hold not thy peace, and be not still, O God.

2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.

4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

5 For they have consulted together with one consent: they are confederate against thee:

6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

8 Assur also is joined with them: they have holpen the children of Lot. Selah.

9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10 Which perished at Endor: they became as dung for the earth.

11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

12 Who said, Let us take to ourselves the houses of God in possession.

13 O my God, make them like a wheel; as the stubble before the wind.

14 As the fire burneth a wood, and as the flame setteth the mountains on fire;

15 So persecute them with thy tempest, and make them afraid with thy storm.

16 Fill their faces with shame; that they may seek thy name, O LORD.

17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
--Psalm 83 KJV Bible

In this psalm, the psalmist is surrounded by enemies and pleads with God for help. The psalmist describes the confederacy against Israel and prays for vengeance.

There does not seem to be an agreement as to when this psalm was written. This is because of the enemies listed in the psalm were not all enemies of Israel at the same time. Some were enemies in 800 BC, some in 600 BC and some in 400 BC. Because of this, some speculate that the psalm was written in pieces over time.

Some include this as one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).

The Hebrew "selah" is used in verse 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 4, the psalmist pleads with God for help. Thinking that God is indifferent or sleeping, the psalmist tries to get God’s attention by describing what is about to happen to Israel.

In verses 5 through 8, the psalmist lists the nations and peoples that have conspired against God and Israel. They are Edom (descendants of Esau, the grandson of Abraham, the son of Isaac and the twin of Jacob/Israel), Ishmaelites (the descendants of Ishmael, the son of Abraham by Sarah’s handmaiden Hagar), Moab (descendants of Moab, the son of Abraham’s nephew Lot by Lot’s elder daughter), Hagrites (peoples living in the Aramean and northern Arabian desert, not necessarily descendants of Hagar), Gelab (an area between the Dead Sea and Petra), Ammon (descendants of Ammon, the son of Abraham’s nephew Lot by Lot’s younger daughter), Amalek (descendants of Amalek, Esau’s grandson), Philistia (the eastern Mediterranean coast, occupied by the Philistines, who migrated there from Crete and other Aegean islands), Tyre (an ancient Phoenician city-state on the Mediterranean Sea, between Acre and Sidon), Assyria (a nation centered on the Upper Tigris river, named after its original capital, the ancient city of Assur). Assyria is described as assisting Moab and Ammon (the children of Lot).

In verses 9 through 18, the psalmist prays for vengeance. In verses 9 through 12, the psalmist asks that God make the fate of the enemies the same as some previous enemies of God. Midian was was destroyed by the judge Gideon, who lead people from the tribe of Ephriam (Judges 6-8). Oreb and Zeeb were princes of Midian. Gideon killed Zebah and Zalmunna, who were kings of Midian. Judges 4 tells the story of Jabin, king of Hazor, and Sisera, the leader of Jabin’s army. The woman Jael killed Sisera as he hid in her tent, and the judge Deborah, with her general Barak, destroyed Jabin’s army at the river Kishon. In verses 13 through 17, the psalmist then asks that God pursue the enemies, separate them from the living--like chaff from grain--and burn them in a firestorm. The psalmist asks not only that they be destroyed, but that theirs be a humiliating defeat, so as to be an example to other nations that do not honor God or Israel. In verse 18, the psalmist desires that all the other nations know tat God is “the Lord” (“Yahweh,” the proper name of the God of Israel) and “the Most High” (“elyown,” the Supreme; the Most High; the Greatest).

Father, forgive me when I am impatient for your deliverance. Remind me that You are always with me, whatever may come. I thank You and I praise You.

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You Have a Responsibility

2010-01-02T13:50:00.000-05:00

1 God standeth in the congregation of the mighty; he judgeth among the gods.

2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.

3 Defend the poor and fatherless: do justice to the afflicted and needy.

4 Deliver the poor and needy: rid them out of the hand of the wicked.

5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.

6 I have said, Ye are gods; and all of you are children of the most High.

7 But ye shall die like men, and fall like one of the princes.

8 Arise, O God, judge the earth: for thou shalt inherit all nations.
--Psalm 82 KJV Bible

Like Psalm 58, this song relates to the unjust judges who stand before God's judgment seat accused of injustice, and who hear the divine verdict of death. The psalmist asks God to extend His just judgment throughout the earth.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God.

The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

The term “god” is used several times in this psalm. For this reason I have decided to explore the Hebrew term. Presented below are transliterations of four Hebrew words that give us some understanding to the Hebrew concept of “god.”

ayil - ("AH-yil") a ram, mighty.

el - ("ALE") God, in plural gods. Shortened from “ayil”. As an adjective it means mighty; especially the Almighty, but also used for any deity--anything or anyone that is worshipped. Depending on its usage, the term can mean God, god, godly, great, idol, might, mighty one, power, or strong.

eloah - ("el-O-ah"); God, god. This is possibly a prolongation of the Hebrew “el”.

elohim - ("el-o-HEEM") - plural of "eloah"; God, god. When not applied to God Almighty, it refers to gods in the ordinary sense. The term is sometimes applied by way of deference to magistrates and is sometimes used as a superlative for angels, exceeding, God (gods, godess, godly), very great, judges, mighty.

This psalm presents the image of God, in heaven, leading a meeting. He is telling a gathering of gods what he has decided to do. There is a debate as to who these gods are and four possibilities have been suggested, in no particular order: (1) the rulers of the nations of the earth, (2) the false gods of the nations of the earth, (3) angels that have authority over the nations of the earth, and (4) the people of Israel.

The psalmist describes the gods as sons (children) of the Most High. This phrase is used in the Old Testament for the people of Israel (Exodus 4:22) and for angels (Job 1:6; 2:1; 38:7). The psalmist also says the gods will die like common men (the Hebrew “ke-‘a-dam,” meaning a man or mankind).

Jesus may offer some clarity in John 10:30-38. In response to the religious leaders who wanted to kill Him for claiming to be like God, Jesus referenced Psalm 8 and inferred that the “gods” were ones to whom the Word of God came. This would suggest that the psalmist is talking about the people of Israel or to all people in general.

Angels may be a second meaning for the “gods” of this psalm. The Apostle Paul seems to indicate this in Ephesians 6:12.

In verses 1 through 2, the psalmist describes a group of unjust judges who stand before God’s judgment seat. The psalmist records God’s accusing the judges of injustice. “God (elohim) stands in the assembly of God (el). He judges in the midst of the gods (elohim). He asks, ‘How long will you judge unjustly and lift up the faces of the wicked?’ Selah.”

In verses 3 through 5, God lists the injustices of these gods. They have not helped the weak, the orphaned, the afflicted, and the poor. God reminds these gods that while the people to not know better, these gods do.

In verses 6 and 7, the psalmist notes God’s divine verdict of death. “I said ‘You are gods (elohim); you are all children of the Most High.’ But you will like common men; you will fall like every other ruler.”

In verse 8, the psalmist asks God to extend His just judgment throughout the earth. This may indicate that God was at first speaking only to Israel and that the psalmist wants God to extend His judgment to all the nations.

Father, I understand that I am responsible for what I know, and for what and who I influence. Forgive me where I have failed You. Help me to be a better tender of those whom You have entrusted to me.

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God's Provision and Israel's Waywardness

2009-12-31T01:00:00.001-05:00

1 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.

2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.

3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

4 For this was a statute for Israel, and a law of the God of Jacob.

5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.

6 I removed his shoulder from the burden: his hands were delivered from the pots.

7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

9 There shall no strange god be in thee; neither shalt thou worship any strange god.

10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

11 But my people would not hearken to my voice; and Israel would none of me.

12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.

13 Oh that my people had hearkened unto me, and Israel had walked in my ways!

14 I should soon have subdued their enemies, and turned my hand against their adversaries.

15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.

16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.
--Psalm 81 KJV Bible

This psalm is associated with the Feast of Tabernacles, also called the Feast of Booths. This was a festival lasting seven days and concluding with a holy convocation. During the festival, the people constructed and lived in booths or huts made of branches, commemorating God's provision for them in bringing them out of Egypt and through the wilderness (Leviticus 23:33-44).

The song opens with a summons to praise, continues with an exhortation to remember, and concludes with a call to repent. Some suggest the psalm may have been written in the rebellious Northern Kingdom of Israel around 750 BC, shortly before the time of the profit Hosea.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The description of the psalm also says that it is "for the Gittith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Gittith may have been a tune or instrument associated with one of those places.

The Hebrew "selah" is used in verse 7 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 5, the psalmist calls the people to praise God. The people are called to sing and shout joyfully. They are also called to play the timbrel, the lyre, the harp, and the trumpet--a ram's horn, called a shofar. The blowing of the shofar at the full moon (fifteenth day) of the seventh month signaled the beginning of the Feast of Tabernacles. God established the ordinance so that the people would remember when they lived among the Egyptians.

In verses 6 through 10, the psalmist encourages the people to remember. When the people called to God for help, God rescued them from Egypt, lifted their burden, and provided for them in the desert, including the giving of water at Meribah (Exodus 17:1-7). Since God had done such great thing for the people, they should not worship the false gods of other nations.

In verses 11 through 16, the psalmist calls the people to repent. The psalmist recalls how the people suffered in the past because they did not obey God's commands. If the people would obey God, He would both defend the righteous and defeat the wicked.

Father, I so easily forget Your blessings. Forgive me. Help me to stay focused on You in the good times as well as the bad.

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Forgive, Revive and Restore

2009-12-29T00:59:00.000-05:00

1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.

2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.

3 Turn us again, O God, and cause thy face to shine; and we shall be saved.

4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.

6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.

7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.

9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.

10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.

11 She sent out her boughs unto the sea, and her branches unto the river.

12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?

13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;

15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.

17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.

18 So will not we go back from thee: quicken us, and we will call upon thy name.

19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
--Psalm 80 KJV Bible

At the time of the conquering of the land of Canaan, the twelve tribes of Israel were Reuben, Simeon (Levi), Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim, and Manasseh. The first ten tribes were descendants of the sons of Jacob and the last two were descendants of the sons of Joseph, who were also grandsons of Jacob. Each tribe was allotted land. The descendants of Jacob's son Levi did not receive a territory, but instead received a collection of cities scattered throughout the nation. Simeon's land allotment was adjoining Judah, and was eventually absorbed into Judah, possibly during the reign of Saul or David. The combined territories were known as the Kingdom of Israel. Four kings reigned over the entire kingdom: Saul, David, Solomon, and Rehoboam. While Rehoboam was king, the country split into two kingdoms. The southern kingdom, which remained loyal to the royal line of David and was still ruled by Rehoboam, was composed of the territories originally occupied by Benjamin, Judah and Simeon. This became the Kingdom of Judah. The rest of the territories became the northern Kingdom of Israel. It has been suggested that this psalm was written against the background of the Assyrian conquest and captivity of the northern Kingdom of Israel (2 Kings 17:1-23). The psalm reveals the shock that event had in Jerusalem (where the Asaph singers lived). Now exposed to Assyria on the north, the people of Judah cry to God as the Shepherd of His sheep and to God as Husbandman of His vineyard.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The psalm description also says it is to be performed according to “Shoshannim Eduth”--Hebrew, meaning "lilies, a testimony." This is possibly the name of a melody to accompany the psalm.

In verses 1 through 7, the psalmist records the cry of the people of Judah to God as the Shepherd of His sheep. In verse 1, the psalmist refers to “Israel” and “Joseph.” At different points in Scripture the writers use the names “Israel,” Jacob” and “Joseph” to represent all of the people of Israel.

In verses 8 through 19, the psalmist records the cry of the people of Judah to God as Husbandman of His vineyard. In verses 8 through 10, the psalmist records how God transplanted the vine of Israel from Egypt and spread it throughout Canann. God clear ground for the vine and it grew tall and spread wide. In verse 11, the psalmist notes how the people of Israel were spreading to the Mediterranean “Sea” and to the Euphrates “River.” The psalmist then expresses dismay, wondering why God has allowed his vine to be cut down and destroyed. In verse 17, the psalmist asks for God's hand to be on Israel, which the psalmist describes "the son of man." this is a reference to Exodus 4:22, where God describes Israel as His first-born son.

In verses 3, 7 and 19, the psalmist asks to be restored. This seems to be more than just a cry for national restoration. Verse 18 appears to be a confession of sins and a desire for spiritual revival.

Father, help me to learn from the mistakes of others. Give me insight to understand their faults--not for their condemnation, but for my betterment in your service.

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Do Not Forget Us Forever

2009-12-27T15:44:00.000-05:00

1 O god, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.

2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.

3 Their blood have they shed like water round about Jerusalem; and there was none to bury them.

4 We are become a reproach to our neighbours, a scorn and derision to them that are round about us.

5 How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?

6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.

7 For they have devoured Jacob, and laid waste his dwelling place.

8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.

9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.

10 Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed.

11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;

12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.

13 So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.
--Psalm 79 KJV Bible

Like Psalm 74, this song describes the fall of the kingdom of Judah, the fall of the city of Jerusalem, the destruction of the temple, and Babylonian captivity of God’s unfaithful people. These events were accomplished in 586 BC by the armies of Babylonian king Nebuchadnezzar (2 Kings 24:17-20; 2 Kings 25:1-21; Jeremiah 52:12-24). In the song, the psalmist laments the desecration of Jerusalem and pleads for God to destroy Israel's enemies.

This is described as one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

In verses 1 through 5, the psalmist laments the desecration of Jerusalem by the armies of Babylon. He describes the destruction of buildings and the temple. He also recalls the strewn bodies of the dead that were left for the scavengers. The psalmist realizes that God is angry with His people, but He prays that God's anger will not burn against them forever.

In verses 6 through 13, the psalmist pleads for God to destroy Israel's enemies. In verses 8 and 9, the psalmist appeals to God's mercy. In verse 10, the psalmist appeals to God's honor. In verses 11 through 13, the psalmist appeals to God’s righteousness, asking God to destroy the wicked so that the righteous who remain can praise God’s authority over the wicked.

In verses 6 through 13, the psalmist pleads for God to destroy the ungodly nation of Babylon because they brought down Judah, Jerusalem and the temple. In verses 8 and 9, the psalmist appeals to God's mercy, asking God to not hold against this generation the sins of their ancestors. In verse 10, the psalmist appeals to God's honor, asking God to not allow the ungodly nations to disrespect the authority of God. In verses 11 through 13, the psalmist appeals to God’s righteousness, asking God to destroy the wicked so that the righteous who remain can praise God’s judgment over the wicked.

Father, when I mess up, remind me that it not only reflects badly on me, but also on You. Please forgive me and help me to better so that You are glorified.

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Never Forget

2009-12-27T00:07:00.001-05:00

1 Give ear, O my people, to my law: incline your ears to the words of my mouth.

2 I will open my mouth in a parable: I will utter dark sayings of old:

3 Which we have heard and known, and our fathers have told us.

4 We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.

5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:

6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children:

7 That they might set their hope in God, and not forget the works of God, but keep his commandments:

8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.

9 The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.

10 They kept not the covenant of God, and refused to walk in his law;

11 And forgat his works, and his wonders that he had shewed them.

12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.

13 He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.

14 In the daytime also he led them with a cloud, and all the night with a light of fire.

15 He clave the rocks in the wilderness, and gave them drink as out of the great depths.

16 He brought streams also out of the rock, and caused waters to run down like rivers.

17 And they sinned yet more against him by provoking the most High in the wilderness.

18 And they tempted God in their heart by asking meat for their lust.

19 Yea, they spake against God; they said, Can God furnish a table in the wilderness?

20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?

21 Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;

22 Because they believed not in God, and trusted not in his salvation:

23 Though he had commanded the clouds from above, and opened the doors of heaven,

24 And had rained down manna upon them to eat, and had given them of the corn of heaven.

25 Man did eat angels' food: he sent them meat to the full.

26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind.

27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:

28 And he let it fall in the midst of their camp, round about their habitations.

29 So they did eat, and were well filled: for he gave them their own desire;

30 They were not estranged from their lust. But while their meat was yet in their mouths,

31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.

32 For all this they sinned still, and believed not for his wondrous works.

33 Therefore their days did he consume in vanity, and their years in trouble.

34 When he slew them, then they sought him: and they returned and enquired early after God.

35 And they remembered that God was their rock, and the high God their redeemer.

36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues.

37 For their heart was not right with him, neither were they stedfast in his covenant.

38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.

39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.

40 How oft did they provoke him in the wilderness, and grieve him in the desert!

41 Yea, they turned back and tempted God, and limited the Holy One of Israel.

42 They remembered not his hand, nor the day when he delivered them from the enemy.

43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan.

44 And had turned their rivers into blood; and their floods, that they could not drink.

45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.

46 He gave also their increase unto the caterpiller, and their labour unto the locust.

47 He destroyed their vines with hail, and their sycomore trees with frost.

48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts.

49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;

51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock.

53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.

54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.

55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents.

56 Yet they tempted and provoked the most high God, and kept not his testimonies:

57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.

58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images.

59 When God heard this, he was wroth, and greatly abhorred Israel:

60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men;

61 And delivered his strength into captivity, and his glory into the enemy's hand.

62 He gave his people over also unto the sword; and was wroth with his inheritance.

63 The fire consumed their young men; and their maidens were not given to marriage.

64 Their priests fell by the sword; and their widows made no lamentation.

65 Then the LORD awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.

66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach.

67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:

68 But chose the tribe of Judah, the mount Zion which he loved.

69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.

70 He chose David also his servant, and took him from the sheepfolds:

71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance.

72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.
--Psalm 78 KJV Bible

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Some suggest the psalm was written by the prophet Isaiah, who lived through the fall of the territory of Ephraim in 720 BC. If this was the case, the Asaph of David's time would have been long dead and the psalm might have been written by or for Asaph's descendants in his honor.

The psalm description also states that this is a “maskil”--Hebrew, meaning “a hedge.” In the context of the psalms, it is thought to mean either a contemplative or teaching psalm, or a psalm written in a clever way. Thirteen psalms are described as "maskils." they include 32, 42, 44, 45, 52-55, 74, 78, 88, 89 and 142.

The psalm is the story of God’s people until the time of King David. In the song, Asaph recites the early history of the nation in order to warn future generations against a repetition of unfaithfulness. He invites the people to recall the provocation of God in the wilderness experience, their ingratitude during the Exodus, and their unfaithfulness during the period of the judges.

In verses 1 through 11, Asaph invites the people to listen. In verse 2, Asaph describes his teaching as a "parable," sometimes translated as a "proverb," and as a "dark saying," sometimes translated as a "riddle." Basically, the psalmist is sharing important information for living, but in a way that requires careful listening and some explanation.

In verses 9 through 11, Asaph explains that, like cowards, the people retreated from obedience to God's law. Even the archers of Ephriam turned away.

In verses 12 through 39, Asaph recalls the provocation of God in the wilderness experience. In verse 12, Asaph states that God performed wonders before the Israelite fathers in "Zoan." The city of Zoan, later the site of the city of Tanis, was a capital city in the northeastern section of the Nile River Delta in Egypt. The same area is the site modern-day village of San el-Hagar. Zoan was known for its learned and wise men. Pharaoh held court in Zoan at the time of his interviews with Moses and Aaron regarding the children of Israel. In verse 25, Asaph explains that while in the wilderness the people ate an abundant supply of manna--food from heaven that was, according to Asaph, good enough for angels. In verse 33, Asaph describes the futility of the deaths of the rebellious people, as they died over 40 years of wandering in the wilderness.

In verses 40 through 55, Asaph recalls the people's ingratitude during the Exodus from Egypt. They chose to forget the things God had done for them.

In verses 56 through 72, Asaph recalls the people's unfaithfulness during the period of the judges. In verse 61, Asaph describes how God allowed the capture of the Ark of the Covenant by the Philistines. The passage in 1 Samuel 4:1 through 7:1 describes how, after seven months, the Ark was returned to Israel and placed in the care of Eleazar, son of Abinadab. In verse 72, Asaph explains that the hope of the nation rested on God's new choices of "Judah" (replacing Ephriam), "Zion" (then in enemy hands), and David (a shepherd boy).

Father, I thank You for all You have done for me. I praise You and I pray that I never forget Your deeds or grow cold to doing Your service.

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God is Still There

2009-12-25T23:01:00.001-05:00

1 I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.

2 In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.

3 I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.

4 Thou holdest mine eyes waking: I am so troubled that I cannot speak.

5 I have considered the days of old, the years of ancient times.

6 I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.

7 Will the Lord cast off for ever? and will he be favourable no more?

8 Is his mercy clean gone for ever? doth his promise fail for evermore?

9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.

10 And I said, This is my infirmity: but I will remember the years of the right hand of the most High.

11 I will remember the works of the LORD: surely I will remember thy wonders of old.

12 I will meditate also of all thy work, and talk of thy doings.

13 Thy way, O God, is in the sanctuary: who is so great a God as our God?

14 Thou art the God that doest wonders: thou hast declared thy strength among the people.

15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.

16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.

17 The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.

18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.

19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.

20 Thou leddest thy people like a flock by the hand of Moses and Aaron.
--Psalm 77 KJV Bible

This is a lament psalm. In the song, the psalmist calls for help and takes comfort from history. First, the psalmist describes something bad that God allowed to happened either to the psalmist or to God's people. The psalmist then wonders whether this means that God had forgotten his people. The psalmist then recalls that God gave help in the past. Finally, the psalmist resolves that if he is patient, he will see God's help again.

It has been suggested that the psalmist may have read the Book of Habakkuk before he wrote this psalm. The people of the time of the prophet Habakkuk could not understand why God would not help them. Habakkuk told the people they must have faith, believing that one day God would send help.

The psalm description says it is for “Jeduthun,” one of the choir directors appointed by David to lead public worship. Jeduthun is mentioned elsewhere, including 1 Chronicles 16:41 and 1 Chronicles 25:1-3. Three psalms reference Jeduthun--Psalm 39, Psalms 62 and Psalm 77.

The psalm description also says that it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead when the armies of Assyria attacked Jerusalem, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The Hebrew "selah" is used in verses 3, 9 and 15 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 10, the psalmist calls for help. The psalmist is so disturbed that he is unable to sleep. In verses 7 through 9, the psalmist explains the reason why he is troubled: He wonders whether God has rejected His people. Has God forgotten them? Has God become too angry to care about them?

In verses 11 through 20, the psalmist takes comfort from history. He carefully considers God's past deeds for His people. In verses 16 through 20, the psalmist notes God’s parting of the sea and defeat of the armies of Egypt. The psalmist uses these events as an example of God's awesome feats of the past and to suggest what God will do for His people in the future.

Father, when I think it cannot get any worse, comfort me. Remind me that in good times and in bad times, You are with me. You will never leave me or forsake me

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Advent: 1 Days to Go

2009-12-24T23:41:00.000-05:00

In this installment of our Christmas adventure, God with us...

35 Again the next day after John stood, and two of his disciples;

36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

37 And the two disciples heard him speak, and they followed Jesus.

38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

44 Now Philip was of Bethsaida, the city of Andrew and Peter.

45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
--John 1:35-51 KJV Bible

The title “Son of Man” links Jesus to the earth and His mission as God’s Messiah. It was Jesus’ favorite designation for Himself. Scripture records Jesus using it over 80 times. The title is based on a dream of Daniel (Daniel 7:13-14). The title emphasizes Jesus’ lowliness and humanity, His suffering and death, and His future reign as King.

When Jesus tells Nathanael he will see “heaven open,” Jesus is using symbolism. Jesus is telling Nathanael that he, and others will experience the open fellowship with God, available to followers of Christ.

When Jesus tells Nathanael he would see “the angels of God ascending and descending upon the Son of Man,” many are reminded of Jacob’s dream at Bethel, in which he saw a ladder that reached to heaven with the angels ascending and descending upon it (Genesis 28:12). Christ is that ladder, the way from earth to heaven, the way heaven sends messages to the world and the way we must go to reach it. Jesus is the Mediator through which God the Father communicated with mankind. Because of Jesus Christ, the “Light” shining in our dark world, we have a connection to God; God is with us. In Hebrew, Immanuel.

A very Merry Christmas to all!

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Advent: 2 Days to Go

2009-12-24T17:27:00.000-05:00

In this installment of our Christmas adventure, God’s witness testifies to the “Light”...

29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

34 And I saw, and bare record that this is the Son of God.
--John 1:29-34 KJV Bible

When John announces Jesus, John describes Him as the Lamb of God. This is a reference to the Passover lamb (Exodus 12:3) and Isaiah’s prophecy of the Messiah (Isaiah 53:7), which are linked to this metaphor.

Those who paid attention to John would have noted that John did not just reference the sins of Israel, but to the sins of the entire world.

Next time, God with us...

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Thanks for God’s Mighty Power

2009-12-24T16:52:00.000-05:00

1 In Judah is God known: his name is great in Israel.

2 In Salem also is his tabernacle, and his dwelling place in Zion.

3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.

4 Thou art more glorious and excellent than the mountains of prey.

5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.

6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.

7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?

8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still,

9 When God arose to judgment, to save all the meek of the earth. Selah.

10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.

12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.
--Psalm 76 KJV Bible

This psalm is a hymn of thanksgiving. It records the voice of the people, the victory of God, and the vows of the people.

This psalm is thought to be from the time when King Sennacherib of Assyria attacked Jerusalem in 701 BC, during the reign of Judah's King Hezekiah (2 Kings 18:13-19:37; Isaiah 36-37). Like Psalm 75, this song is thought to be part of the victory celebration which followed the defeat of the Assyrians.

The psalm description says it is to be performed on "Neginoth." This Hebrew expression is interpreted as "stringed instruments." this direction is used in Psalm 4, 6, 54, 55, 61, 67, and 76.

The psalm description says that it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead when the armies of Assyria attacked Jerusalem, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The Hebrew "selah" is used in verses 3 and 9 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 3, the psalmist records the voice of the people acknowledging God's victory. Here the psalmist uses the terms "Salem" and "Zion," both of which refer to Jerusalem.

In verses 4 through 10, the psalmist records the victory of God. When God arose to judge the unrighteous, He stripped and slew the mighty.

In verses 11 and 12, the psalmist records the vows of the people. They will give sacrifices of vows in return for God’s favor upon the people. Among the world leaders, God will cut off those with a spirit of pride.

Father, Your power is awesome. I am humbled by your greatness. I praise You now, as all peoples will one day.

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Advent: 3 Days to Go

2009-12-24T00:25:00.000-05:00

In this installment of our Christmas adventure, Jesus is tempted by Satan...

1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

2 And when he had fasted forty days and forty nights, he was afterward an hungred.

3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

11 Then the devil leaveth him, and, behold, angels came and ministered unto him.
--Matthew 4:1-11 KJV Bible

12 And immediately the spirit driveth him into the wilderness.

13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
--Mark 1:12-13 KJV Bible

Satan tempts Jesus in the hope of causing Him to sin. This would thwart God’s plan for man’s redemption by disqualifying Jesus as Savior. But remember that the Holy Spirit led Jesus to the test. God’s purpose was to prove His Son to be sinless and thus a worthy Savior. It is clear that Jesus was actually tempted, but it is also clear that Jesus remained sinless.

When Satan tempted Jesus to make food in order to satisfy His hunger, Jesus responded by quoting Deuteronomy 8:3. By this Jesus affirmed the truth that God’s Word satisfies our most significant hunger.

When Satan tempts Jesus to make a show of power to the people, Satan quotes Psalm 91:11-12. But Satan did not accurately quote the passage, omitting a phrase which was not suited to his purpose. This is a classic example of an individual quoting Scripture out of context in order to suit their own purpose. Jesus responds by quoting Deuteronomy 6:16, warning Satan to not try the patience of God the Father or God the Son.

For his third temptation, Satan puts aside the battle of Scripture and offers Jesus a shortcut of sorts. In this temptation we are reminded that Satan is the prince of this world and may bestow earthly power on whomever he chooses. But this offer of power is hollow. It pales in comparison to all that God will give to His triumphant Son. Jesus responds to Satan by quoting Deuteronomy 6:13, a reminder that only God it to be worshipped.

Next time, God’s witness testifies to the “Light”...

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Our Strength and Our Righteous Judge

2009-12-23T23:22:00.000-05:00

1 Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.

2 When I shall receive the congregation I will judge uprightly.

3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.

4 I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:

5 Lift not up your horn on high: speak not with a stiff neck.

6 For promotion cometh neither from the east, nor from the west, nor from the south.

7 But God is the judge: he putteth down one, and setteth up another.

8 For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.

9 But I will declare for ever; I will sing praises to the God of Jacob.

10 All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.
--Psalm 75 KJV Bible

This is a communal thanksgiving psalm. In the song, the psalmist praises God who will judge the earth, warns the wicked of this judgment, and vows to praise God.

Many suggest that this psalm is set around the time that King Sennacherib of Assyria attacked Jerusalem in 701 BC, during the reign of Judah's King Hezekiah (2 Kings 18:13-19:37; Isaiah 36-37).

The psalm description says that it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead when the armies of Assyria attacked Jerusalem, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The psalm description says that it is to be set to "Al-tashheth"--Hebrew, meaning “do not destroy.” It is thought to be the title of a melody to which the psalm was to be performed. This reference appears in Psalms 57, 58, 59, and 75.

The Hebrew "selah" is used in verse 3 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 3, the psalmist gives thanks and praise to God for His wonders. The psalmist then speaks for God, stating that at the proper time God bring righteous judgment, and that when earth is shaken by it, God will steady it.

In verses 4 through 8, the psalmist warns the wicked of God’s judgment. The psalmist warns the wicked to not lift up the “horn,” by which he warns them to not boast proudly, vaunting their strength. The psalmist then states that this arrogance approaches Jerusalem from the north--the direction from which the army of the Assyrians would approach. The psalmist tells that God will judge them, pouring out His cup of wrath for all the wicked to drink down to the dregs.

In verses 9 and 10, the psalmist vows to praise God forever. God will cut off the "horns"--the strength--of the ungodly, but God will exalt the strength of His righteous.

Father, when I am cut down, I am reminded that I can do nothing in my own strength. You are the One who saves me. I must rely on You for all. I thank You and praise You.

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Advent: 4 Days to Go

2009-12-22T01:16:00.000-05:00

In this installment of our Christmas adventure, the baptism of Jesus...

13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
--Matthew 3:13-17 KJV Bible

9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
--Mark 1:9-11 KJV Bible

21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,

22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
--Luke 3:21-22 KJV Bible

Jesus began His public ministry by coming to John to be baptized. Though Jesus was without sin, He wanted to identify Himself with John’s message of righteousness. Following His baptism, the Holy Spirit descended on Jesus, providing special power for Jesus’ public ministry. The events described in these passages are the first public presentation of God the Father, God the Son and God the Holy Spirit--the Trinity.

Luke described the descent of the Holy Spirit by comparing it to a dove. At that time, the dove was used as a symbol for all types of virtue. In His later ministry, Jesus instructed His disciples to be as innocent as doves (Matthew 10:16).

Next time, Jesus is tempted by Satan...

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The Cost of Begin Unfaithful

2009-12-22T00:26:00.000-05:00

1 O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?

2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

3 Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.

4 Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.

5 A man was famous according as he had lifted up axes upon the thick trees.

6 But now they break down the carved work thereof at once with axes and hammers.

7 They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground.

8 They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.

9 We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.

10 O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?

11 Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.

12 For God is my King of old, working salvation in the midst of the earth.

13 Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.

14 Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.

15 Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.

16 The day is thine, the night also is thine: thou hast prepared the light and the sun.

17 Thou hast set all the borders of the earth: thou hast made summer and winter.

18 Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name.

19 O deliver not the soul of thy turtledove unto the multitude of the wicked: forget not the congregation of thy poor for ever.

20 Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.

21 O let not the oppressed return ashamed: let the poor and needy praise thy name.

22 Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.

23 Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually.
--Psalm 74 KJV Bible

This psalm was written against the backdrop of the fall of the kingdom of Judah, the fall of the city of Jerusalem, the destruction of the temple, and Babylonian captivity of God’s unfaithful people. These events were accomplished in 586 BC by the armies of Babylonian king Nebuchadnezzar (2 Kings 24:17-20; 2 Kings 25:1-21). In this song, the psalmist relates the nation's cry for help, the conditions of the havoc, and the confidence of their hope.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The psalm description also states that this is a “maskil”--Hebrew, meaning “a hedge.” In the context of the psalms, it is thought to mean either a contemplative or teaching psalm, or a psalm written in a clever way. Thirteen psalms are described as "maskils." they include 32, 42, 44, 45, 52-55, 74, 78, 88, 89 and 142.

In verses 1 and 2, the psalmist relates the people's cry to God for help. Why has the Shepherd cast off His sheep? You chose us long ago, redeemed us and established us on Zion (Jerusalem) where you dwelt (in the temple).

In verses 3 through 11, the psalmist relates the conditions of the havoc. The enemy has destroyed Your temple in Jerusalem, chopping it down bit by bit like a tree in the forest. They then burned what was left, confident that they had destroyed Your place of worship. They have desecrated Jerusalem with their idols and their decorations. Your prophets are now gone. When will you grow tired of their insults and destroy them?

In verses 12 through 23, the psalmist relates the confidence and hope of the people. God has long been our ruler and deliver. He divided the sea and destroyed Pharaoh and his army, making them food for the birds and beasts of the desert. God brought forth water in the desert for His people. God made the day and night and they are His. He made the earth and the seasons. God, remember that the wicked and foolish have done great wrongs against You and Your people. Don’t turn the innocent over to the predator. Remember your covenant with Your people. Let Your people return with honor to Your promised land.

Father, when I disgrace You; when I fail You, correct me. Show me what I’ve done wrong, and bring me back to serve you better.

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Advent: 5 Days to Go

2009-12-20T23:36:00.000-05:00

In this installment of our Christmas adventure, the time comes for the witness to the “Light”...

1 In those days came John the Baptist, preaching in the wilderness of Judaea,

2 And saying, Repent ye: for the kingdom of heaven is at hand.

3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

6 And were baptized of him in Jordan, confessing their sins.

7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits meet for repentance:

9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

11 I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
--Matthew 3:1-2 KJV Bible

1 The beginning of the gospel of Jesus Christ, the Son of God;

2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

5 And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;

7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.

8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
--Mark 1:1-8 KJV Bible

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

6 And all flesh shall see the salvation of God.

7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.

9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

10 And the people asked him, saying, What shall we do then?

11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?

13 And he said unto them, Exact no more than that which is appointed you.

14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;

16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

18 And many other things in his exhortation preached he unto the people.
--Luke 3:1-18 KJV Bible

19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.
--John 1:19-28 KJV Bible

At the time of John’s ministry the Roman Empire was ruled by Tiberius Caesar, the adopted son of Augustus Caesar. Tiberius ruled from AD 14 to 37. The three sons of Herod the Great ruled portions of the whole previously ruled by their father. And Pontius Pilate was the Roman governor of Judea. Annas was high priest from AD 6 to 15. Caiaphas was the ruling high priest from AD 18 to 36.

John preached his message in the wilderness of Judea was a barren wasteland extending along the western shore of the Dead Sea. John was calling the people to repent. Repentance is a change of mind that bears fruit in a changed life. John preached that the kingdom of heaven was at hand. This is the rule of heaven over the earth. The Jewish people of Christ’s day were looking for the Messiah’s kingdom to be established on the earth, and this is what John proclaimed. The eventual rejection of Christ by the people delayed its establishment until the second coming of Christ.

John also preached that the people should be baptized. The Jews practiced self-immersion as a form of baptism, but John immersed others as a witness to their repentance. This was a form of identification. John’s baptism was a sign of an individual’s acknowledgement of his need of repentance for the remission of his sins.

Members of the Pharisees and the Sadducees came out to where John was preaching. The Pharisees were the most influential of the Jewish sects. Though they held orthodox doctrines, their zeal for the Mosaic law led them to a degenerate, though strict, outward observance of both law and their equally authoritative--in their own eyes--interpretations of it. They knew the Scriptures, tithed, fasted, prayed; but they were also hypocritical, self-righteous, and the foremost persecutors of Jesus. The members of the Sadducees came largely from the priesthood and upper classes. They were the anti-supernaturalists of Christ’s day. They denied the truth of bodily resurrection, of future punishment and reward, and of the existence of angels. Though they upheld the written law of Moses, they were opposed to the oral traditions observed by the Pharisees. They were the party of the high-priestly families of Jerusalem with direct interests in the apparatus of temple worship and generally collaborated with the Roman rulers. They opposed Christ as vigorously as the Pharisees and were condemned by Him as severely, though not as frequently.

John condemned the people for claiming to have Abraham as their father. The common teaching of the day said that the Jews participated in the merits of Abraham, which made their prayers acceptable, helped in war, atoned for sins, appeased the wrath of God, and assured a share in God’s eternal kingdom. Consequently the people were startled when John and Jesus preached the necessity of personal repentance.

John used the image of a winnowing fork God’s judgment of the people. A winnowing fork is a wooden shovel used for tossing grain against the wind after threshing so that the lighter chaff would be blown away, leaving the kernels to settle in a pile. The repentant were kernels that were gathered and the unrepentant were the chaff that was blown away.

Next time, the baptism of Jesus...

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Do Not Envy the Wicked

2009-12-20T16:37:00.001-05:00

1 Truly God is good to Israel, even to such as are of a clean heart.

2 But as for me, my feet were almost gone; my steps had well nigh slipped.

3 For I was envious at the foolish, when I saw the prosperity of the wicked.

4 For there are no bands in their death: but their strength is firm.

5 They are not in trouble as other men; neither are they plagued like other men.

6 Therefore pride compasseth them about as a chain; violence covereth them as a garment.

7 Their eyes stand out with fatness: they have more than heart could wish.

8 They are corrupt, and speak wickedly concerning oppression: they speak loftily.

9 They set their mouth against the heavens, and their tongue walketh through the earth.

10 Therefore his people return hither: and waters of a full cup are wrung out to them.

11 And they say, How doth God know? and is there knowledge in the most High?

12 Behold, these are the ungodly, who prosper in the world; they increase in riches.

13 Verily I have cleansed my heart in vain, and washed my hands in innocency.

14 For all the day long have I been plagued, and chastened every morning.

15 If I say, I will speak thus; behold, I should offend against the generation of thy children.

16 When I thought to know this, it was too painful for me;

17 Until I went into the sanctuary of God; then understood I their end.

18 Surely thou didst set them in slippery places: thou castedst them down into destruction.

19 How are they brought into desolation, as in a moment! they are utterly consumed with terrors.

20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.

21 Thus my heart was grieved, and I was pricked in my reins.

22 So foolish was I, and ignorant: I was as a beast before thee.

23 Nevertheless I am continually with thee: thou hast holden me by my right hand.

24 Thou shalt guide me with thy counsel, and afterward receive me to glory.

25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.

26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.

27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.

28 But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
--Psalm 73 KJV Bible

This psalm begins Book III of the Psalms. This book includes Psalm 73 through Psalm 89.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God.

In this song, Asaph finds the answer to why the wicked prosper and contrasts the destiny of the wicked with that of the righteous.

In verses 1 through 14, Asaph understands why the wicked prosper.
In verse 1, Asaph praises God for the answer. He then recounts his problem, stating that he nearly stumbled in his faith when seeing the material success and wealth of the wicked. They demonstrate all of the characteristics that God hates, even mocking God, yet they thrive. Because of their example, the righteous were tempted to follow them in corruption.

In verses 15 through 28, Asaph then compares the destinies of the wicked and the righteous. Upon communing with God, Asaph realized that the wicked are suddenly destroyed in the end. In contrast, the righteous have constant fellowship with God all of their lives. And after death, the righteous are with God in glory.

Father, I, too, find myself at times envious of the the godless who succeed and prosper. Please forgive me. Fellowship with You is far better. And even that is nothing when compared to eternity with You in glory.

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Advent: 6 Days to Go

2009-12-19T23:40:00.000-05:00

In this installment of our Christmas adventure, Joseph, Mary and Jesus again visit the temple...

41 Now his parents went to Jerusalem every year at the feast of the passover.

42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44 But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.

45 And when they found him not, they turned back again to Jerusalem, seeking him.

46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

47 And all that heard him were astonished at his understanding and answers.

48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?

50 And they understood not the saying which he spake unto them.

51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

52 And Jesus increased in wisdom and stature, and in favour with God and man.
--Luke 2:41-52 KJV Bible

According to Deuteronomy 16:16, all Jewish men were required to attend the temple at Jerusalem at Passover, Penetecost, and the Feast of Tabernacles. From what we can tell, Joseph was diligent to fulfill his duties, and apparently Mary attended the observances with Joseph on at least some of these occasions, even though the women were not required to do so. Jesus’ trip to the temple at age 12 may, or may not, have been His first. Either way, this trip was a special event. When a Jewish boy reached the age of 13, he was initiated fully into religious life, becoming a “Bar Mitzvah”--Hebrew, meaning a “son of the commandment.” Usually a boy attended the festivals in Jerusalem one year before this point in order to gain greater understanding of his new responsibilities. Based upon Luke 2:40, we know that Jesus had been growing and learning the privileges and responsibilities that went along with Jewish manhood. At this point in Jesus’ life we do not know the full extent of Jesus’ growing awareness of His special place in God’s plan. But over the next few days Jesus must have experienced some special revelations about God and Jesus’ relationship to Him.

Jewish custom dictated that teachers sat in the temple courts during Passover and entered into discussions with the people. Jesus joined the people and followed in this practice of hearing teachers and asking questions. This process was the usual educational method of that period. But Luke 2:47 tells us that the teachers were amazed by Jesus’ understanding. And Jesus must have been very engrossed in the process, because it seems that once He arrived, He did not leave when His family left.

Over the years, Jesus must have become a very obedient son, and Mary and Joseph must have become very trusting in Jesus’ obedience. When the time came for the family to begin the journey back to Nazareth, Mary and Joseph expected that Jesus departed on time with the large caravan and that, though they did not see Jesus, He must have been somewhere with extended family or friends. It took them a full day of traveling to realize that Jesus was not with them, and another full day to travel back to Jerusalem to search for Him. Imagine the anxiety of Mary and Joseph as they searched for God’s Messiah, who had been placed in their care while he grew.

When Mary and Joseph finally found Jesus in the temple, they expressed their exasperation at His apparent laps in obedience. Jesus seemed puzzled by this, explaining that He would have be about His Father’s business and wondering why they did not understand this. It seems that while Jesus understood all too well the significance of becoming a “son of the commandment,” Mary and Joseph did not--at least, not consciously. In obedience to their wishes, Jesus returned with them to Nazareth and continued to grow in wisdom and stature and in favor with God and man. That is, until His time finally came.

Next, the time comes for the witness to the “Light”…

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The Reign of the King

2009-12-19T11:38:00.000-05:00

1 Give the king thy judgments, O God, and thy righteousness unto the king's son.

2 He shall judge thy people with righteousness, and thy poor with judgment.

3 The mountains shall bring peace to the people, and the little hills, by righteousness.

4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.

5 They shall fear thee as long as the sun and moon endure, throughout all generations.

6 He shall come down like rain upon the mown grass: as showers that water the earth.

7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.

8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.

9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.

10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.

11 Yea, all kings shall fall down before him: all nations shall serve him.

12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.

13 He shall spare the poor and needy, and shall save the souls of the needy.

14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.

15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.

16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.

17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things.

19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

20 The prayers of David the son of Jesse are ended.
--Psalm 72 KJV Bible

The psalm description says it is a psalm of Solomon, son of David and king of Israel following David's death. Though the description implies that Solomon wrote the psalm, some suggest that David wrote the psalm for Solomon. Psalm 127 is the only other psalm attributed to Solomon.

This royal psalm historically references the reign of Solomon, but it is also considered a Messianic psalm--prophetically referencing the ideal King, God's Messiah, Jesus. In this psalm, the king prays that his reign will be characterized by righteousness, peace, power, compassion, and prosperity.

In verses 1 through 4, the king prays that his reign will be characterized by righteousness. It will abound so greatly that even the desolate regions will bring forth blessings. The young, the afflicted and the needy will be defended from oppressors.

In verses 5 through 7, the king prays that his reign will be characterized by peace. The king will live and reign forever. His reign will be a blessing that renews the land like showers that water the earth. Righteousness will flourish and there will be eternal peace.

In verses 8 through 11, the king prays that his reign will be characterized by power. The king will rule the entire earth. Even those that live in nomadic regions will acknowledge his rule. In verse 9, the king prays that his enemies will "lick the dust"--a symbol of utter defeat. For the competitor, a contemporary version of this phrase might be to "eat my dust." All of the nations will bring tribute to the king. All of the nations’ leaders will bow down and serve the king.

In verses 12 through 15, the king prays that his reign will be characterized by compassion. The king will defend those that have no defender. He will help those who have no helper. He will have compassion on the poor and needy and he will save their souls. The oppressed are precious to the king--he will rescue them from violence and evil. The king will live forever, receive gifts, and be prayed for and blessed all the day long.

In verses 16 through 17, the king prays that his reign will be characterized by prosperity. Fruit and Grain will be so abundant that they will even grow on the mountain tops. The king’s name will endure and grow forever, all will bless themselves in his name, and all nations will call him blessed.

Verses 18 through 20 are concluding notes of praise to God. They close Book II of the Psalms, which began with Psalm 42. Verse 20 notes the end of the psalms ("prayers") of David. David was the chief author of Book II, though not the only one. Another benediction for David may be found in 2 Samuel 23:1-4.

Father, I look forward to the coming reign of Your Son. May He will reign in righteousness, in peace, in power, with compassion, and in prosperity. I thank You and I praise You.

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Advent: 7 Days to Go

2009-12-18T23:59:00.000-05:00

In this installment of our Christmas adventure, Mary and Joseph return to Judea and Nazareth...

19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,

20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.

21 And he arose, and took the young child and his mother, and came into the land of Israel.

22 But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
--Matthew 2:19-23 KJV Bible

39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
--Luke 2:39-40 KJV Bible

In his gospel, Luke omits the stirring events that took place between the visit of the shepherds and the family’s return to Nazareth. He may have done this because Matthew gave such a full account.

On the death of Herod the Great, the Romans divided his kingdom among his three sons. Archelaus was given Judah and Samaria, Antipas was given Galilee and Perea, and Philip was giving Northeast Palestine. Archelaus was a bloody king and ineffective in the eyes of Rome. Caesar Augustus removed and banished Archelaus to Gaul in AD 6, and Judea was brought under direct Roman rule.

Jesus' parables and preaching often made use of events that were familiar to the people in order to bring His lessons to life. For this reason, some suggest that the brutal Archelaus was thinly disguised as the nobleman in Jesus' parable of the ten minas (Luke 19:11-26).

Being called a “Nazaren” was probably a synonym for “contemptible” or “despised” since Nazareth was a most unlikely place for the residence of the Messiah. This attitude can be seen in Isaiah 53:3 and Psalm 22:6.

Next time, Joseph, Mary and Jesus again visit the temple...

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The Old Preaching to the Young

2009-12-18T14:28:00.000-05:00

1 In thee, O LORD, do I put my trust: let me never be put to confusion.

2 Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.

3 Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.

4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

5 For thou art my hope, O Lord GOD: thou art my trust from my youth.

6 By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee.

7 I am as a wonder unto many; but thou art my strong refuge.

8 Let my mouth be filled with thy praise and with thy honour all the day.

9 Cast me not off in the time of old age; forsake me not when my strength faileth.

10 For mine enemies speak against me; and they that lay wait for my soul take counsel together,

11 Saying, God hath forsaken him: persecute and take him; for there is none to deliver him.

12 O God, be not far from me: O my God, make haste for my help.

13 Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

14 But I will hope continually, and will yet praise thee more and more.

15 My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.

16 I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only.

17 O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.

18 Now also when I am old and greyheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.

19 Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!

20 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

21 Thou shalt increase my greatness, and comfort me on every side.

22 I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.

23 My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.

24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
--Psalm 71 KJV Bible

It is not certain who wrote this psalm. Whoever it was, they seem to have been very familiar with the psalms of David, because several portions of this psalm are reflected in those of David, compare Psalm 31:1-3 (Psalm 71:1-3); Psalm 22:9-10,11 (Psalm 71:5-6,12); Psalm 35:4,26 (Psalm 71:13); Psalm 36:6 (Psalm 71:19); Psalm 38:12,21-22 (Psalm 71:10-11,12); Psalm 40:5,13-14 (Psalm 71:17,12-13) and Psalm 70:1,5 (Psalm 71:12). Some suggest that the psalmist was the prophet Jeremiah, who lived about 400 years after David. In this song, the psalmist cries for help, prays for deliverance because of a confidence based on God’s lifelong care for him, and resolves to continue praising God.

In verses 1 through 3, the psalmist cries to God for help. He asks that God acknowledge the faithfulness of the psalmist continue to protect him.

In verses 4 through 13, the psalmist prays for deliverance because of a confidence based on God’s lifelong care for him. In verse 7, the psalmist states that he has become a mockery of many, a term sometimes described as “a wonder” or “a marvel.” The psalmist states that he has strongly and joyfully relied on God since he was young. Now that enemies are again plotting against the psalmist, he asks God to not desert him in his old age.

In verses 14 through 24, the psalmist resolves to continue praising God. He will praise God and preach of the uncountable mercies of God to the younger generations for the rest of his life.

Father, You are great and mighty. Even when I am persecuted, encourage me to preach of You to the younger generations to the end of my days.

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Advent: 8 Days to Go

2009-12-17T23:30:00.000-05:00

In this installment of our Christmas adventure, Herod’s wrath is unleashed...

16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Jeremiah the prophet, saying,

18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
--Matthew 2:16-18 KJV Bible

Herod the Great was guilty of many brutal acts during his reign as king of Judea. He solved many of his problems by executions and assassinations. In his family alone, Herod killed his brother-in-law, his wife and two of his sons. From the time that Herod heard from the magi of the coming of a “new king,” Herod probably considered this problem no different than any other problem he had gruesomely resolved.

When Herod realized that the magi had left the country without returning to tell him what he wanted to know, his brutality may have received some encouragement. Herod kept to his original plan, but expanded it a bit. Instead of one child, Herod ordered the execution of all the boy babies in the region of Bethlehem that were age 2 years and younger. Matthew tells us that this was based on the time that the magi first saw the “star.” This may not mean that the magi first saw the “star” 2 years earlier. Herod, in his effort to be thorough, may have increased the magi’s number just to be safe.

It has been suggested that since Bethlehem was a small village, the number of male children under the age of 2 years, would probably not have exceeded twenty. This number would not have included the few babies in the surrounding region that were also executed.

Mathew quotes the words of Jeremiah (Jeremiah 31:15), which depicted the wailing at the time of Israel’s exile. Matthew viewed that calamity and Herod’s new atrocity as part of the same broad picture.

Next time, Mary and Joseph return to Judea and Nazareth...

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A Cry for Help

2009-12-17T10:12:00.001-05:00

1 MAKE HASTE, O GOD, TO DELIVER ME; MAKE HASTE TO HELP ME, O LORD.

2 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.

3 Let them be turned back for a reward of their shame that say, Aha, aha.

4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.

5 But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.
--Psalm 70 KJV Bible

This psalm of David is an urgent prayer for help. This psalm is very similar to Psalm 40:13-17. And most of the psalm can also be seen in Psalm 35:4, 21, 26 and 27. Because David was in danger many times in his life, it seems that David considered these words important enough to repeat. Two other examples of psalms being repeated are Psalms 14 and 53 and Psalms 57, 60 and 108.

Like Psalm 38, this is described as a psalm to bring to remembrance. One possible meaning is that the term was a reference to the act of laying a request before God so that He is continually reminded of it.

In verses 1 through 5, David urgently asks for God's help. David wonders why God seems to be delaying, from David's perspective. He asks God to hurry. David asks that God make ashamed and confused those that are after David and that mock him. Though troubled, David rejoices in God and encourages all the righteous to do the same. David humbly confesses his weakness and asks that God strengthen him and save him quickly.

Father, when I am in desperate need of Your help, remind me that You are always with me and You know what I am going through. I only need to turn to You. I thank You and I praise You.

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Advent: 9 Days to Go

2009-12-16T20:01:00.000-05:00

In this installment of our Christmas adventure, Joseph, Mary and Jesus flee from Bethlehem to Egypt...

13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.

14 When he arose, he took the young child and his mother by night, and departed into Egypt:

15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
--Matthew 2:13-15 KJV Bible

After the magi had gone, Joseph received a warning from God in a dream: King Herod wanted to find and kill the child. According to God’s instructions Joseph immediately gathered is family and began the roughly 50-mile journey to Egypt. There the family would wait until God told Joseph that it was safe to return.

Egypt was the nearest of the Roman provinces that was independent of Herod’s influence. Thousands of Jews were living there at the time. It is both ironic and poetic that while Egypt had been a place of bondage for the children of Israel, it was a place of refuge for the Christ Child. Matthew makes reference to the words of the prophet Hosea, who foretold in one statement that while God had called his spiritual children out of Egypt, God would also call His own Son out of Egypt (Hosea 11:1).

Next time, Herod’s wrath is unleashed...

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The Suffering of the Servant

2009-12-16T19:23:00.000-05:00

1 Save me, O God; for the waters are come in unto my soul.

2 I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.

3 I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.

4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

5 O God, thou knowest my foolishness; and my sins are not hid from thee.

6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.

7 Because for thy sake I have borne reproach; shame hath covered my face.

8 I am become a stranger unto my brethren, and an alien unto my mother's children.

9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

10 When I wept, and chastened my soul with fasting, that was to my reproach.

11 I made sackcloth also my garment; and I became a proverb to them.

12 They that sit in the gate speak against me; and I was the song of the drunkards.

13 But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

15 Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.

16 Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.

17 And hide not thy face from thy servant; for I am in trouble: hear me speedily.

18 Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.

19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.

20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.

21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.

22 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.

23 Let their eyes be darkened, that they see not; and make their loins continually to shake.

24 Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

25 Let their habitation be desolate; and let none dwell in their tents.

26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.

27 Add iniquity unto their iniquity: and let them not come into thy righteousness.

28 Let them be blotted out of the book of the living, and not be written with the righteous.

29 But I am poor and sorrowful: let thy salvation, O God, set me up on high.

30 I will praise the name of God with a song, and will magnify him with thanksgiving.

31 This also shall please the LORD better than an ox or bullock that hath horns and hoofs.

32 The humble shall see this, and be glad: and your heart shall live that seek God.

33 For the LORD heareth the poor, and despiseth not his prisoners.

34 Let the heaven and earth praise him, the seas, and every thing that moveth therein.

35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.

36 The seed also of his servants shall inherit it: and they that love his name shall dwell therein.
--Psalm 69 KJV Bible

The psalm description suggests that this is a psalm of David, but this is not certain. Some think the song was written by the prophet Jeremiah about 400 years after David, and that the psalm description indicates that the song is to be included in the collection that David began. Others suggest that perhaps David wrote the original psalm and Jeremiah added to it. Whatever the case, it seems that the psalmist told the people what God wanted them to hear, the people did not like it, and the people took out their rebellious anger on the psalmist as a substitute for God. This is a lament psalm, the psalmist outlines his despair because of persecution, his desire for the punishment of his enemies, and his declaration of praise to God.

Some have described the psalmist as a "whipping boy"--an innocent servant of royalty who is designated to be beaten when a royal personage does something the people did not like. The people could not touch the royal, so they would strike the whipping boy as a substitute. In this respect, the greatest whipping boy in the Scriptures is Jesus Christ. This is considered a Messianic psalm in that it has many prophecies about God’s Messiah that were fulfilled in the earthly life of Jesus. Many Christians annually recite this psalm as part of their observance of Good Friday.

Psalm 69 is one of the most quoted psalms in the New Testament. The quotes may not always match exactly because the writers referenced the Greek Old Testament rather than the Hebrew Old Testament. References include verse 4 (John 15:25), verse 8 (John 1:11), verse 9 (John 2:17; Romans 15:3), verses 12 and 20 (Matthew 27:29), verse 21 (Matthew 27:34; Mark 15:23), verses 22 and 23 (Romans 11:9), and verse 25 (Acts 1:20).

This is one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).

The psalm description says to present the psalm on the "Shoshannim"--Hebrew, meaning lilies. While it is not certain, this is possibly the name of a musical instrument or the name of a wedding tune to be used with the text.

In verses 1 through 4, the psalmist paints the picture of a drowning man who cries to God to be saved. The "water" is actually the many enemies of the psalmist that hate him for no reason and that demand he return to them what he did not take.

In verses 5 through 12, the psalmist confesses that he has sinned and asks that God not punish the people for his wrongdoing. The enemies of God cannot touch God, so they instead hurt God's servant, the psalmist. The psalmist wept, fasted, prayed, and wore sackcloth as a symbol of his repentance, but his actions were ridiculed in public by his family, his friends and his enemies.

In verses 13 through 19, the psalmist repeats some of his pleas to God from verses 1 through 4. In verse 15 and 18, the psalmist asks God to keep his soul from falling into Sheol, the place that all souls went after death—the psalmist does not want to die. In verse 19, the psalmist acknowledges that God is aware of all that the psalmist is going through.

In verses 20 and 21, the psalmist states that he is sick, heartbroken and no one will comfort him. Instead, his enemies give him poison (gall and vinegar) for food and drink. Matthew says that at the crucifixion of Jesus the people tried to give Jesus vinegar and gall to drink, but He did not drink it (Matthew 27:34). Mark says that it was myrrh mix with vinegar, offered to dulled Jesus’ pain, but he did not drink it (Mark 15:23).

In verses 22 through 28, the psalmist asks God punish his enemies for what they have done to him. The psalmist asks that the food and drink of his enemies becomes a trap for them, as they intended for him. The psalmist asks that their eyesight dim, that they develop palsy, that God’s anger burn against them and leave them homeless, and that God not include them with the righteous, who are blessed by God.

In verses 29 through 33, the psalmist asks God to save the psalmist from his afflictions. The psalmist will then sing praises to God which will be more pleasing than sacrifices. The psalmist is confident that God hears the poor and those in prison.

In verses 34 through 36, the psalmist encourages all creation to praise God. The psalmist describes how God will rebuild the nation. This portion is thought to be prophetic of the works of God’s Messiah during His millennial reign.

Father, when I must correct a fellow believer, help me to do so in love and for Your sake, not mine. And when I am corrected, help me to receive the correction in love and humility, knowing that it comes from You.

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Advent: 10 Days to Go

2009-12-16T00:20:00.000-05:00

In this installment of our Christmas adventure, Herod tries to use the Magi...

7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.

8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.

10 When they saw the star, they rejoiced with exceeding great joy.

11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.

12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
--Matthew 2:7-12 KJV Bible

Herod asked the magi when they first saw the “star” (astronomical event) in order to get an estimate of the age of the child. We do know how old Jesus was by the time the magi arrived, but we can estimate. A journey from ancient Persia to Jerusalem (roughly 1,000 miles apart) would have optimistically taken 2-1/2 to 3 weeks. And the 6-mile journey from Jerusalem to Bethlehem would have taken 1 or 2 hours. Unfortunately, there are several uncertainties in our estimate. First, we do not know how long the magi stayed in Jerusalem while waiting on Herod. Second, we do not know how long the magi waited before beginning their journey from Persia. And third, we do not know how the timing of the “star” (astronomical event) compared to the actual timing of Jesus’ birth. It is probably safe to say that at least a month had passed since Jesus’ birth. We know that the family would still have been in the area at this time because Mary would not have completed her time of purification until forty days after Jesus’ birth, whereupon Jesus would have been presented in the temple as the firstborn of Mary (and seen by Simeon and Anna). Following the birth, Joseph would have worked to move the family out of the stable and into a house as quickly as possible. It would have been easier for the family to wait out the time in Bethlehem rather than making the 65-mile journey back to Nazareth, only to come back in two weeks. And it is always possible that the family could have stayed longer in Bethlehem if Joseph had found carpentry projects in town to support the family and pay for their room and board. It was in these temporary quarters that, not a stable, that the magi would have found the “new king.”

If the magi were suspicious of Herod’s desire to know the location of the child, they did not show it to Herod. They would likely have maintained a pleasant relationship with Herod in order to obtain assurance of safe conduct within Judea while they continued their search.

It is apparent from the gifts of the magi that they knew a bit about what was ahead for Jesus. The magi brought gifts steeped in symbolism. The gold represented the deity of the Christ child. The frankincense represented Christ’s purity. And the myrrh, typically used in embalming, represented Christ’s death.

God warned the magi in a dream not to return to Jerusalem and to Herod. If the magi had been suspicious of Herod, this would have been a confirmation. In any case, God would not want Herod to get his hands on God’s Messiah. And so the joyful magi left the country without returning to Herod.

Next time, the flight to Egypt...

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The Wicked Flee Before God

2009-12-15T13:42:00.001-05:00

1 Let God arise, let his enemies be scattered: let them also that hate him flee before him.

2 As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.

4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.

5 A father of the fatherless, and a judge of the widows, is God in his holy habitation.

6 God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

7 O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:

8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.

9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.

10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.

11 The Lord gave the word: great was the company of those that published it.

12 Kings of armies did flee apace: and she that tarried at home divided the spoil.

13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.

14 When the Almighty scattered kings in it, it was white as snow in Salmon.

15 The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.

16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever.

17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.

19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.

21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:

23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.

24 They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.

25 The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.

26 Bless ye God in the congregations, even the Lord, from the fountain of Israel.

27 There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.

28 Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us.

29 Because of thy temple at Jerusalem shall kings bring presents unto thee.

30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.

31 Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

32 Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:

33 To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice.

34 Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.

35 O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.
--Psalm 68 KJV Bible

This is a psalm of David. David probably wrote this song for his procession with the Ark of the Covenant from the house of Obed-edom to Jerusalem (2 Samuel 6:12). In this psalm, David calls for the wicked to flee before God, celebrates God’s victorious march from Egypt to Jerusalem, God’s power exercised in His choice of Jerusalem, and calls on the nations to praise God.

David uses several names for God in this psalm. In verse 1, he uses Elohim (God). In verse 4, he uses JAH (an abbreviation for Yahweh, or Jehovah, the God of Israel). In verse 14, he uses El Shaddai (God Almighty). In verse 16, Yahweh. In 18, Yah Elohim (Jehovah God). In 19, Adonai (Master). And in verse 20, Yahweh Adonai (Jehovah Master).

The Hebrew "selah" is used in verses 7, 19 and 32 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 6, David calls for the wicked to flee before God. As the Ark processes to Jerusalem, David asks that God scatter His enemies. In God's presence--symbolized by the Ark--the wicked would perish like blown smoke or melting wax. David encourages the righteous to rejoice greatly at God's coming. As God--the Ark--processes through the wilderness, David calls on the people to prepare the way with physical preparation on the roadway and with great praise and glorifying of God. To those that have no family, God has become their family and their protector. In verse 6, David recalls how God led prisoners out of Egypt and into singing. David also recalls how the rebellious children of Israel died in the wilderness and did not enter the promised land of Canaan.

In verses 7 through 18, David celebrates God’s victorious march from Egypt to Jerusalem. David recalls how a physical manifestation of God's presence (a cloud by day and fire by night) led the children of Israel through the wilderness. At God's presence, the earth quaked and the skies rumbled with storms. In verse 9, David recalls how God, along the journey, provided--or rained--a plentiful supply of quail and manna. God provided shelter for those that had none. In verse 11, David notes how the victories of Israel were commonly celebrated by women with singing and dancing (Exodus 15:20; 1 Samuel 18:6-7). In verse 14, David recalls that when God dispersed the kings of Canaan, it was like snowflakes driven by the wind against the dark wooden slopes of Zalmon, a hill near Shechem. In verse 15, David describes the mountain of “Bashan” as a mountain of God. This may be a reference to 9,100-foot Mount Hermon. David notes how the other mountains almost seem jealous because God has chosen the high place of Zion--Jerusalem--as His dwelling place. God's power is vast. David compares it to the earthy equivalent of chariots, the great war machines of the day. God is more than a match for His enemies. In verse 18, David foretells of God’s Messiah ascending on high, leading captives and bringing gifts. The Apostle Paul makes reference to this passage in describing Jesus (Ephesians 4:8).

In verses 19 through 31, David celebrates God’s power exercised in His choice of Jerusalem. In verse 27, David describes how all the tribes are included in the procession. He makes mention Benjamin, Judah, Zebulun, and Naphtali. In verse 30, David states that God has scattered all those who delighted in war, including the Egyptians, sometimes translated as the “company of spearmen,” and the “beast in the reeds.”

In verse 32 through 35, David calls on the nations to praise God. David encourages those that seek God to praise. David is confident that those who keep God’s commands will be blessed.

Father, why do I try to feebly fight my battles by myself? The enemy is no match for You. I praise You for Your might and Your justice. I will lean on You, my protector, my deliver, my God.

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Advent: 11 Days to Go

2009-12-14T23:35:00.000-05:00

Correction: In this installment of our Christmas adventure, the journey of the Magi...

1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.

4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.

5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,

6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
--Matthew 2:1-6 KJV Bible

The "Magi," sometimes described as wise men, were learned men from an eastern country, possibly Arabia, Persia, or Mesopotamia, but the exact location is uncertain. The term "Mage"--the singular of "Magi"--is thought to designate an order of priests and philosophers which belonged originally to Perisa and Media, and who were extensively distributed over the region of the Euphrates. Those of this order described in the book of Daniel were astrologers and magicians. These persons were experts in the study of the stars. We do not know how many made the journey, but tradition says that there were three--one for each gift that was brought.

It is not certain what "star" the Magi saw. The appearance in the night sky of a new “star,” in the form of a nova, supernova, or comet would have been well documented by the cultures of the time that studied the stars, but no such record exists. The “star” may have been an astronomical event such as a conjunction of the planets. One example around that time was a triple conjunction of Jupiter around the star Regulus, against the backdrop of the constellation of Leo the lion. Because of its brightness, the "wandering star" Jupiter was considered the king of the planets. Also, the bright, "regal" star Regulus was considered a symbol of kingship. And the constellation Leo had long been considered in certain cultures as a symbol of the "Lion of Judah." An event such as this might suggest to those in the know that there was a new leader among the Jewish people. After making preparations, representatives were sent to pay homage to this new king. They naturally made their way to Jerusalem, the center of Jewish government and the logical location for a king.

In welcoming these honored guests to his palace, King Herod was probably honored, but also quite troubled. The last thing Herod wanted to hear was that he might no longer be king. To answer the question of the Magi, and to satisfy his own curiosity, Herod consulted the scribes. The scribes belonged mainly to the party of the Pharisees. The scribes functioned as members of a highly honored profession, being professional students and defenders of the law, both scriptural and traditional. They gathered around them students whom they instructed in the law. The scribes were also considered lawyers because they were entrusted with the administration of the law as judges in the Sanhedrin.

The scribes directed Herod to the words of the prophet Micah, who foretold that God's Messiah would come from Bethlehem (Micah 5:2). This answer confirms that the Jewish leaders were well aware of the prophecies regarding God's Messiah.

Next time, Herod tries to use the Magi...

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Our Gratitude, God’s Evidence

2009-12-14T14:05:00.000-05:00

1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.

2 That thy way may be known upon earth, thy saving health among all nations.

3 Let the people praise thee, O God; let all the people praise thee.

4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.

5 Let the people praise thee, O God; let all the people praise thee.

6 Then shall the earth yield her increase; and God, even our own God, shall bless us.

7 God shall bless us; and all the ends of the earth shall fear him.
--Psalm 67 KJV Bible

This is a psalm of thanksgiving. It asks God's continued blessing on Israel so that the nations may experience His salvation, justice, and bounty, and so praise Him.

We do not know who wrote the psalm or when it was written. The song uses two concepts from the Old Testament. The first concept is from Numbers 6:24-26, where God's blessing is promised to the people of Israel. The second concept is from Genesis 12:3, where God told Abram--later renamed Abraham--that through him, God would bless all the families of the world.

The psalm description says it is to be performed on "Neginoth." This Hebrew expression is interpreted as "stringed instruments." this direction is used in Psalm 4, 6, 54, 55, 61, 67, and 76.

The Hebrew "selah" is used in verses 1 and 4 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 and 2, the psalmist asks God to bless His people. The psalmist explains that by God's evident blessings on His people, all nations to notice and understand that God has done this. The prophet Isaiah also mentions this (Isaiah 52:10).

In verses 3 through 5, the psalmist encourages the people to praise and give thanks to Gods. God will govern and guide not only the righteous, but all peoples of the earth.

In verses 6 and 7, the psalmist notes their abundant harvest; a sign to the people that they were obeying God's commands and that God was pleased with them (Leviticus 26:4). Through the blessing of God's people, all of the world will recognize God.

Father, You have blessed me greatly, though I may not always show it. Help me to demonstrate more openly that I have been blessed and that I am thankful for all that You have done for me. By my life, I pray that others may see You.

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Advent: 12 Days to Go

2009-12-13T18:03:00.000-05:00

In this installment of our Christmas adventure, Simeon and Anna meet God’s Messiah...

21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;

23 (As it is written in the law of the LORD, Every male that openeth the womb shall be called holy to the Lord;)

24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said,

29 Lord, now lettest thou thy servant depart in peace, according to thy word:

30 For mine eyes have seen thy salvation,

31 Which thou hast prepared before the face of all people;

32 A light to lighten the Gentiles, and the glory of thy people Israel.

33 And Joseph and his mother marvelled at those things which were spoken of him.

34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;

35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.

38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
--Luke 2:21-38 KJV Bible

In obedience with Jewish law, the child was circumcised on the eighth day and formally presented with his name. The circumcision also confirmed Jesus as an heir to the promises of Abraham. As the angel had instructed, Mary and Joseph named the child Jesus.

According to the law (Leviticus 12), a mother observed a period of purification following the circumcision of her son, lasting thirty-three days. After this was completed, forty days from the birth of the boy, the firstborn child was presented in the temple by the parents and dedicated to the Lord God (Exodus 13:2, 12; Numbers 18:15).

Simeon was a faithful and devoted servant of God who had wished for many years that before he died he would see God’s promised Messiah. God promised Simeon he would not die before his wish was fulfilled. Though God chose John to prepare the way for His Messiah, Simeon, through the Holy Spirit, was the first to actually declare that the Messiah--the “Light”--had come. Simeon foretells the calling to God of the Gentiles, the redemption of Israel, the death of the Messiah, the casting out of most of the inhabitance of the Kingdom of Israel.

Anna was a prophetess of the Lord God. Widowed after seven years of marriage, she served the eighty-four years that followed in the temple. Like Simeon, Anna became the second to declare the coming of God’s Messiah, speaking through the Holy Spirit.

Next time, Mary and Joseph return to Nazareth...

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Thanks for Trial that Purifies

2009-12-13T09:42:00.001-05:00

1 Make a joyful noise unto God, all ye lands:

2 Sing forth the honour of his name: make his praise glorious.

3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.

4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.

5 Come and see the works of God: he is terrible in his doing toward the children of men.

6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.

7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.

8 O bless our God, ye people, and make the voice of his praise to be heard:

9 Which holdeth our soul in life, and suffereth not our feet to be moved.

10 For thou, O God, hast proved us: thou hast tried us, as silver is tried.

11 Thou broughtest us into the net; thou laidst affliction upon our loins.

12 Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.

13 I will go into thy house with burnt offerings: I will pay thee my vows,

14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble.

15 I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.

16 Come and hear, all ye that fear God, and I will declare what he hath done for my soul.

17 I cried unto him with my mouth, and he was extolled with my tongue.

18 If I regard iniquity in my heart, the Lord will not hear me:

19 But verily God hath heard me; he hath attended to the voice of my prayer.

20 Blessed be God, which hath not turned away my prayer, nor his mercy from me.
--Psalm 66 KJV Bible

The psalm is in celebration of a national deliverance. The psalmist calls all the people of the earth to praise God and, representing Israel, the psalmist offers sacrifice and praise and encourages the people to pray and praise.

This psalm recalls the events surrounding God’s deliverance of the descendants of Israel from bondage in Egypt and God’s leading them to His promised land, which was renamed Israel. This deliverance is recalled annually by the Jews in the feast of the Passover. Many think this psalm was composed for a special Passover which followed God’s saving the Kingdom of Judah from the army of the Assyrians. In 701 BC, during the reign of King Hezekiah of Judah, King Sennacherib of Assyria attacked Jerusalem. Judah was saved from Assyria by a plague which afflicted Sennacherib’s army (2 Kings 18:13-19:37).

The Hebrew "selah" is used in verses 4, 7 and 15 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 12, the psalmist calls all the people of the earth to praise God. Their praise must be such that it will glorify and honor God. Everyone--even those that do not worship God--should acknowledge that the works of God are wondrous and awesome. The psalmist foresees that someday all the people of the earth will worship and sing praises to God. The psalmist invites the listener to consider the works that God has already done. The psalmist notes God’s parting of the sea (Exodus 14:21), symbolic of all of God’s works in delivering the children of Israel from bondage in Egypt. The psalmist acknowledges that God’s rule is eternal and that He watches over all, including the righteous and the wicked. The psalmist encourages the people to praise God and to make their praise loud enough for all to hear. The psalmist also acknowledges God’s protection; keeping His people sure-footed and out of danger. God has given the people a challenge and they have been proven and refined by God’s testing. God allowed the people to be caught in the net of their enemies, thereby forcing the people to evaluate what was right and what was important. God then placed leaders over the people to guide them through the extremes of “fire” and “water” until they came to a place of great abundance.

In verses 13 through 15, the psalmist, representing Israel, offers sacrifice and praise. The psalmist agrees to bring “vows,” or votive offerings to God because of the favor God has shown on His people. The offerings are to fulfill the promise made to God by the psalmist when he was in trouble. The psalmist will bring many burnt offerings and cause the smoke to ascend to God much in the same way that the smoke of incense is offered to God (incense is symbolic of prayers to God).

In verses 16 through 20, the psalmist encourages the people to prayer and praise. The psalmist invites the people to listen as he shares what God has done for him. The psalmist called to God and praised Him. The psalmist then confessed his sin so that God could forgive him and hear the psalmist’s prayer for help. God did hear and the psalmist praised God for not taking away God’s everlasting, faithful, covenant love (the Hebrew “hesed”).

Father, I understand that You permit me to pass through trial in order to refine me; to make me better for You. Help me to keep focus on You during the process. And remind me to thank and praise You at its completion.

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Advent: 13 Days to Go

2009-12-13T00:47:00.000-05:00

In this installment of our Christmas adventure, angels announce to shepherds the birth of Jesus...

8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

14 Glory to God in the highest, and on earth peace, good will toward men.

15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

17 And when they had seen it, they made known abroad the saying which was told them concerning this child.

18 And all they that heard it wondered at those things which were told them by the shepherds.

19 But Mary kept all these things, and pondered them in her heart.

20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
--Luke 2:8-20 KJV Bible

God did not announce the joyous event of Jesus' birth to dignitaries in palaces but to lowly shepherds. Along with agriculture, tending flocks formed the basis of the economy of Palestine. What’s more, sheep raised on the hillside around Bethlehem may have been destined for temple sacrifices in Jerusalem, just six miles to the north.

Some of Israel's great heroes were shepherds, including Abraham, Isaac, Jacob, and David. Several passages in Scripture characterize God as a Good Shepherd. And yet, the occupation of shepherd was held in low esteem, especially those who were hirelings rather than owners. Shepherds lived most of the year outside, away from town and townspeople.

When the angel appeared to the shepherds, they were appropriately surprised and frightened. The shepherds were not just impressed by the visible brightness of the scene, but by the radiance of God’s own glory.

The angel told the shepherds not to fear and then explained that he brought Good News, not just for the Jews, but for all people. The angel then tells them the words that Jews had longed for centuries to hear--this was the Christ, or the Messiah, God’s anointed One. But not just the Messiah, but also the Lord God Himself! The angel then gave the shepherds a sign by describing how they would find the baby--not in a palace or even in a grand home, but wrapped in swaddling cloths and lying in a manger or stall.

As if the shepherds had not received enough of a shock to their systems, they when beheld a sky filled with angels that praised and gave glory to God. The angels also announced that God wished peace upon those whom God favored.

Once the angels were gone, it did not take the shepherds long to decide that they were going to find this baby. We do not know how long it took, but we know that they found the baby Jesus and Mary and Joseph, just as the angel had described.

The excited shepherds told the couple everything about their experience and what the angel had told them. Mary took in everything they said. She treasured it, or held it in high value and considered it often in the years to come.

In the end, the shepherds returned to their flocks and to their lives. But they did so rejoicing.

Next time, Simeon and Anna meet God’s Messiah...

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God the Creator, the Redeemer and the Provider

2009-12-12T15:21:00.000-05:00

1 Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.

2 O thou that hearest prayer, unto thee shall all flesh come.

3 Iniquities prevail against me: as for our transgressions, thou shalt purge them away.

4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

5 By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea:

6 Which by his strength setteth fast the mountains; being girded with power:

7 Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.

8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.

9 Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.

10 Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.

11 Thou crownest the year with thy goodness; and thy paths drop fatness.

12 They drop upon the pastures of the wilderness: and the little hills rejoice on every side.

13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.
--Psalm 65 KJV Bible

This is a psalm of David; a hymn of thanksgiving. In the song, David praises God for His favor, for His greatness, and for His harvest. God is magnified as Redeemer, Creator, and Provider.

Many consider this to be a harvest psalm. The Jews had three festivals of harvests. The first was Passover (March to April), when they brought in barley. The second was Pentecost (May to June), when they brought in wheat. The third was Tabernacles (September to October), when they picked the grapes. The bread and wine, made from the grain and the grapes, remind Christians of the bread and wine that Jesus described at the Passover meal as His body and blood. And the Apostle Paul described Jesus as the "first fruits," or first harvest, of the resurrection (1 Corinthians 15:20). If this song truly was used as a harvest psalm, some think it would have been sung at Passover.

In verses 1 through 4, David praises God, the Redeemer, for His favor. In verse 1, David tells of God being in “Zion,” an expression for Jerusalem, where the Ark of the Covenant was kept during David's reign. David speaks of offering his “vow.” The "vow," or votive offering, is a sacrifice brought to God in relation to a past or future favor. This was one of the types of peace offerings explained by Moses in Leviticus 7:12-17 and Leviticus 22:17-33. Moses taught God's requirement that when bringing a sacrifice for a peace offering to fulfill a special vow, or for a freewill offering, the animal must be perfect; without a defect. In verse 4, David speaks of dwelling in the "courts," or close to the presence of God. The psalm makes other reference to God's temple or place of worship, though the first physical temple in Jerusalem was not built until the reign of David's son Solomon.

In verses 5 through 8, David praises God, the Creator, for His greatness. God will bring wondrous things that cause the wicked to fear and the righteous to glorify God. God, in his power, fashioned the mountains. And God can still the roaring of the ocean waves and the roaring of the people. Even those who dwell the most distant parts of the earth are afraid of God’s “tokens”--thunder, lightning, earthquakes, volcanoes, tornados, hurricanes, comets, and meteors. The people also marvel and rejoice at God’s “tokens”--morning, evening, birdsong, and other joys of God’s creation.

In verses 9 through 13, David praises God, the Provider, for His harvest. From His endless “river” of water, God covers the earth with rain, making the soil soft and fertile for growing. God blesses the sprouting plants and brings forth bounteous harvests of fruit and grain. Though few people live in the wilderness, it is suitable to pasture herding animals. Even they rejoice because they have plenty.

Father, you provide me with so much, yet I do not often show my appreciation. Please forgive me. I thank You for Your wondrous works. I thank You for Your creation and Your provisions. And I thank You for your redemption and the gift of Your Son.

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Advent: 14 Days to Go

2009-12-11T23:58:00.000-05:00

In this installment of our Christmas adventure, Jesus is born--not in Nazareth, but in Bethlehem...

1 And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.

2 (And this taxing was first made when Cyrenius was governor of Syria.)

3 And all went to be taxed, every one into his own city.

4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

5 To be taxed with Mary his espoused wife, being great with child.

6 And so it was, that, while they were there, the days were accomplished that she should be delivered.

7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
--Luke 2:1-7 KJV Bible

Around the age of twenty years, a young Gaius Octavius Thurinus was adopted by his great-uncle, the Roman politician Gaius Julius Caesar, and also given the name Gaius Julius Caesar. He later received the honorary title of Augustus, and was then later renamed Gaius Julius Caesar Augustus. Augustus was the first emperor of the Roman Empire, reigning from 27 BC until his death in AD 14.

In 4 BC, Augustus issued a decree that in every region controlled by the Roman empire, the inhabitants were required to record their names and have their goods rated at a certain value, so that the emperor would understand how rich every country, city, family, and house was. Judea was included in this census--while Herod ruled Judea as king, he did so as a servant of Rome and Augustus. This census was done as a preliminary to taking a poll tax in the provinces, which followed a few years later. This initial census took place during the time that Quirinius was governor of Syria, which he controlled from 4 BC to AD 1. Interestingly enough, the actual taxing took place during his second instance as governor, from AD 6 to AD 11.

The usual Roman method of census was for the individual to enroll from their place of residence. But it was the Jewish custom to enroll by tribes and families. Both Joseph and Mary were of the family line of David, and would have enrolled where the family had its landed inheritance--Bethlehem. The timed journey of the couple from Nazareth in Galilee to Bethlehem was necessary to fulfill the prophecy of Micah (Micah 5:2). Without Mary, Joseph or Augustus being aware, God was able to manipulate people and events so that His Messiah would be born in Bethlehem.

It seems that the city David was overflowing with his descendants that had returned home to be enrolled. It also seems that Mary and Joseph were not the first to arrive, perhaps because Joseph had led their journey at a careful pace out of consideration for Mary’s condition.

The formal lodgings in Bethlehem were filled, but Mary and Joseph managed to find something. Luke says that they found a stable or stall, possibly attached to one of the inns that they visited in search of rooms.

We do not now how long the enrollment process took, but we do know that while the couple was in Bethlehem, the time came for Jesus to be born. Mary closely wrapped the newborn Jesus in a long, narrow cloth in a manner that was done in the Near East during Bible times.

The “manger” where Jesus was laid is thought to have been a feeding trough for animals in the stall or stable. Tradition suggests that because of the numerous rock outcroppings in the region, Jesus was born in a cave. If this was the case, the manger may have been cut out of a rock wall.

Next time, angels announce to shepherds the birth of Jesus...

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Deceit is Not the Way

2009-12-11T13:46:00.001-05:00

1 Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.

2 Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:

3 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:

4 That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.

5 They encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them?

6 They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.

7 But God shall shoot at them with an arrow; suddenly shall they be wounded.

8 So they shall make their own tongue to fall upon themselves: all that see them shall flee away.

9 And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing.

10 The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
--Psalm 64 KJV Bible

This is a psalm of David. Apparently, certain enemies of David were saying terrible lies and gathering a group of supporters who believed them. The lies hurt David deeply, either directly or indirectly. In this song, David relates the plot of David’s enemies and their punishment by God.

In verses 1 through 6, David explains the plot of his enemies. In verse 1, David tells God his “prayer,” sometimes translated as “complaint.” Basically, David is telling to God his troubled thoughts. David then builds a case against his ungodly enemies by describing their injustice, cruelty, intrigues and deceitfulness. In verse 3, David condemns the sins of the tongue--or of speech--as he did in Psalm 59. With their speech, David's enemies secretly devise a careful plan to ambush David without cause and without fear of a response by God or others.

In verses 7 through 10, David declares the punishment of his enemies by God. In verse 8, David predicts that God will poetically cause those who sin with the tongue to be tripped up by their own speech. When they do not expect it, God will suddenly turn their own words against them. Their supporters, who believed them, will see them for their lies and will desert them. All will understand that God has done this and will give glory to God. The righteous will praise God and trust in Him rather than the empty words of the wicked.

Father, if I have a problem with someone, help me to work through it in a proper manner. If needed, help me to confront the person directly and in love, rather than spreading lies in order to win the support of others and manipulate them for my purposes. That is not Your desire for me. Help me to be upright in all that I say.

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Advent: 15 Days to Go

2009-12-10T23:52:00.000-05:00

In this installment of our Christmas adventure, Mary’s betrothed husband Joseph learns of Mary’s pregnancy and receives an angelic visit...

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

20 But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
--Matthew 1:18-25 KJV Bible

Although Joseph and Mary were not yet married, the Jewish period of engagement, or betrothal, was so sacred that the couple was by custom considered as if they were already married. When Joseph learned that Mary was pregnant, he apparently doubted Mary’s explanation that the child was God’s Son. According to custom, it seemed that Joseph’s only recourse was to give Mary the equivalent of a bill of divorcement. This was normally done in a public manner, to the shame of the bride and her family. In essence, the man would public state, “This woman is not my wife; I am not her husband. But rather than this, Joseph considered quietly “putting her away,” which observed the custom in the most respectful and non-pubic manner for all involved.

Before Joseph could make a decision, an angel appeared to Joseph in a dream. The angel addressed Joseph as a son of David--possibly to remind Joseph of that one thing that all families of David’s line desired to hear: they were to be blessed with the child that would revive the throne of David. The angel did share this news with Joseph and also explained how it came about--by the power of the Holy Spirit. While Joseph was excited about this news, he also knew that there were public appearances and rumors to be considered. Joseph therefore immediately took Mary into his home as his wife, an act that was very considerate of the reputation of Mary and the honor of her family. In Joseph’s thought pattern we can see both a knowledgeable and respectful man--and excellent earthly father for the Son of God.

Next time, Jesus is born in Bethlehem...

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God, Our Source

2009-12-10T13:13:00.001-05:00

1 O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;

2 To see thy power and thy glory, so as I have seen thee in the sanctuary.

3 Because thy lovingkindness is better than life, my lips shall praise thee.

4 Thus will I bless thee while I live: I will lift up my hands in thy name.

5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:

6 When I remember thee upon my bed, and meditate on thee in the night watches.

7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.

8 My soul followeth hard after thee: thy right hand upholdeth me.

9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth.

10 They shall fall by the sword: they shall be a portion for foxes.

11 But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
--Psalm 63 KJV Bible

This is a psalm of David. In this song, David has fellowship with God, who is the desire of his being, the delight of his soul, and the defense of his life.

We do not know when David wrote the psalm. The psalm description says that David was "in the wilderness of Judah"--definitely far from the tabernacle in Jerusalem, the symbolic presence of God. Some have associated this song with Psalm 3, when David fled to Edom, east of Jerusalem, when David's son Absalom tried to kill him. If this is the case, then David might have been in the dry and baron wilderness between Jerusalem and Edom when he thought of this song. David might have used the lifeless surroundings as a metaphor for his lifelessness without the fellowship of God.

In verses 1 through 4, David desires God. In verse 1, David describes seeking God using the Hebrew "shachar," which means to seek early, seek diligently, seek earnestly, seek painstakingly, and other variations. Some translations emphasize the "early" aspect, leading readers to associate the reference with morning prayer. A better translation for our contemporary usage might be that God is so important to us that we will seek Him first, or early in the process. This might range from seeking God when a problem first appears, to seeking God at the beginning of our day. The emphasis is that we seek God. In verse 2, David remarks on having witnessed the glory of God in the "sanctuary." This must have been a temporary place for the Ark of the Covenant, since the first temple was not built until the reign of David's son Solomon. God's everlasting, covenant love (the Hebrew "hesed") is better than earthy living, so David will praise God all the days of his life.

In verses 5 through 8, David describes how God is the delight of his soul. God satisfies David's whole being. During the night, while others are sleeping or keeping watch, David will praise God and meditate on Him. God has been David's helper and protector in the past. David will stay close to God for strength and encouragement.

In verses 9 through 11, David describes how God is his defense. God will destroy those who seek to destroy David. God will send them to the underworld of the dead and they will die violently. In verse 10, David says that the bodies of his enemies will be prey for "foxes," also translated as "jackals. These are the scavengers that pick clean whatever they can find, leaving nothing but scattered bones. In verse 11, David states that the "king," meaning himself, will rejoice in God. David acknowledges that he is in authority only because of God and that David himself must submit to God's authority. David praises God because the wicked will ultimately be defeated.

Father, it is You I should desire above all else and before all else. You are the Source of all that I truly need. You are the One who protects and renews me. You are the Solution to any challenge. I thank You and I praise You.

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Advent: 16 Days to Go

2009-12-09T18:50:00.000-05:00

In this installment of our Christmas adventure, God has released Zacharias from his silence and he responds with a wondrous song of praise to God...

67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,

69 And hath raised up an horn of salvation for us in the house of his servant David;

70 As he spake by the mouth of his holy prophets, which have been since the world began:

71 That we should be saved from our enemies, and from the hand of all that hate us;

72 To perform the mercy promised to our fathers, and to remember his holy covenant;

73 The oath which he sware to our father Abraham,

74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,

75 In holiness and righteousness before him, all the days of our life.

76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

77 To give knowledge of salvation unto his people by the remission of their sins,

78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us,

79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
--Luke 1:67-80 KJV Bible

When Zacharias is able to speak again, he, like Elizabeth and Mary, brings a great song of praise to God for His wonderful plan to bring the “Light” to a dark world. In his song, notes several Old Testament prophesies that are fulfilled by the coming of John and Jesus.

Zacharias makes reference to Psalm 106:10, where the psalmist recalls God's deliverance of the children of Israel from their enemies. Zacharias also remembers God’s "horn of salvation," which is one of the Old Testament symbols representing God's protection. This symbol compares God's protection to an animal which uses its horns for protection and defense. Zacharias also makes mention of the “oath,” or the covenant which God made with Abraham and is descendants, as recorded in Genesis 22:16-18. As Zacharias notes, we are called to serve God, but God’s plan will allow us to do just that without fear of persecution or oppression.

Zacharias recalls the words of the prophet Malachi, who foretold that God would send a messenger before the Lord to prepare the way (Malachi 3:1). Zacharias also recalls the words of the prophet Jeremiah when he said that God would forgive the sins of the people (Jeremiah 31:34). Zarachias also remembers the “dayspring,” or the “Sunrise,” as it is sometimes translated. This is a reference to Malachi’s “Sun of righteousness,” which rises with healing in His wings for all those who revere the name of the Lord (Malachi 4:4). Zacharias also recalls the words of the prophet Isaiah, who foretold that the Lord would bring “Light” by the way of the sea, on the other side of the Jordan, to the Galilee of the Gentiles (Isaiah 9:1).

It seems apparent that, like Jesus, John also grew up in a home where the Word of God was much loved. Both grew to become strong in spirit. But unlike Jesus, John spent much of his adult life away from the established religious leaders of the day until his time came to “prepare the way.”

Next time, Mary’s betrothed husband Joseph receives an angelic visit...

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Only God Brings Strength

2009-12-09T08:58:00.001-05:00

1 Truly my soul waiteth upon God: from him cometh my salvation.

2 He only is my rock and my salvation; he is my defence; I shall not be greatly moved.

3 How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.

4 They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.

5 My soul, wait thou only upon God; for my expectation is from him.

6 He only is my rock and my salvation: he is my defence; I shall not be moved.

7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

8 Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.

9 Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.

10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

11 God hath spoken once; twice have I heard this; that power belongeth unto God.

12 Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
--Psalm 62 KJV Bible

This is a psalm of David. In this song, David is waiting for strength in the LORD God. Jonathan had encouraged David to be so (1 Samuel 23:16) and David himself sought this (1 Samuel 30:6). When David was weak or ill or afraid, he asked God to help him. When David was confident that God would help, David felt strong again. In this psalm, David waits on God and warns others to put their trust in Him, rather than in the folly of ill-gotten gain or human strength.

We are not certain when David wrote this psalm, but we know it was during a bad time. It might have been when his rebellious son Absalom wanted to be king. It might have been when King Saul was trying to kill David. It might even have been during the low point of a battle. We just don't know. We only know that David waited to gather his strength from the LORD God.

The psalm description says it is for “Jeduthun,” one of the choir directors appointed by David to lead public worship. Jeduthun is mentioned elsewhere, including 1 Chronicles 16:41 and 1 Chronicles 25:1-3. Some suggest that following the death of Jeduthun, his family members who also sang in worship were still called Jeduthun. Three psalms reference Jeduthun--Psalm 39, Psalms 62 and Psalm 77.

The Hebrew "selah" is used in verses 4 and 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 7, David waits on God, because only from God comes true strength and salvation. People are deceitful and treacherous. Don't trust in their praises because they will say one thing to your face and do another thing behind your back.

In verses 8 through 12, David warns others to put their trust in God, rather than in the folly of ill-gotten gain or human strength. In verse 9, David explains the folly of putting value in social standing of any kind. David evaluates those of "low degree" and those of "high degree" by placing them together on a balance scale. Even when combined on one side, their side rises because they have no real worth or substance--they are even lighter than a breath. David encourages the listener to pour out their heart to God. Don't trust in evil deeds because in the end they are worth nothing. Trust in the power of God. In verse 12, David praises God for the Hebrew "hesed"--His everlasting, covenant love.

Father, it seems so easy to put my trust in things that have no true worth and ultimately do no good. Remind me that You alone provide confidence and strength. I will wait alone for You.

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Advent: 17 Days to Go

2009-12-08T22:46:00.000-05:00

In this installment of our Christmas adventure, God’s witness to the ‘Light” is born and gets a name...

57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.

59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.

60 And his mother answered and said, Not so; but he shall be called John.

61 And they said unto her, There is none of thy kindred that is called by this name.

62 And they made signs to his father, how he would have him called.

63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.

64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.

66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
--Luke 1:57-66 KJV Bible

It's not certain, but Zacharias and Elizabeth may have been very selective about who knew of Elizabeth's baby until the actual birth. Or perhaps they had doubted like Zacharias. In any case, once the baby was born, there could be not doubt of the miracle.

On the eighth day, as was the Jewish custom, the baby boy was brought to be circumcised and formally given his name. Those presiding expected that the baby would be named after his father, but Elizabeth corrected them. Needing further confirmation, they went to the father, who had not been able to speak for over nine months. Once Zacharias understood their question, he wrote down for them what the boy’s name should be. In Hebrew, it is “Yochanan” or “Johanan,” after the longer “Jehohanan.” It is a combining of “YHVH” (Yahweh or Jehovah) and “chanan” (gracious). The name means “the LORD has been gracious.” The name certainly applied to God’s blessing upon Elizabeth and Zacharias, and to purpose for which the boy was born. In English, the name is pronounced John.

Once Zacharias named the baby as God had instructed, Zacharias was again able to speak. He wasted no time in praising God for the miracle foretold by God which Zacharias had witnessed first hand. And as quiet as he had been for the last nine months, Zacharias as now anything but quiet. He told of the miraculous birth to anyone who cared to listen and he openly praised God for his mighty work. Many were gripped with a reverential fear and awe of God. They wondered how God would work through the life of this young boy.

Next time, Zacharias gives prophecy about God’s plan...

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Protection, Refuge and Fellowship

2009-12-08T08:05:00.001-05:00

1 Hear my cry, O God; attend unto my prayer.

2 From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.

3 For thou hast been a shelter for me, and a strong tower from the enemy.

4 I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.

5 For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.

6 Thou wilt prolong the king's life: and his years as many generations.

7 He shall abide before God for ever: O prepare mercy and truth, which may preserve him.

8 So will I sing praise unto thy name for ever, that I may daily perform my vows.
--Psalm 61 KJV Bible

This is a psalm of David. In this song, David is disheartened. He prays for strength and security, based on the comfort that comes from God's character and on the confidence that comes from God’s faithfulness to His promises. All of this motivates David to praise and give thanks to God.

We do not know specifically when or where David wrote this psalm. The song suggests that David is far from his home in Jerusalem. It could be that David was in Syria, as in Psalm 60. Or He might have been in Edom after fleeing from the troupes of his rebellious son Absalom. Whatever the circumstances, David is feeling both physically and spiritually distant from God.

The psalm description says it is to be performed on "Neginoth." This Hebrew expression is interpreted as "stringed instruments." this direction is used in Psalm 4, 6, 54, 55, 61, 67, and 76.

The Hebrew "selah" is used in verse 4 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 4, David overwhelmed and prays to God for strength and security. In verses 2 through 4, David use several images for the protective and nurturing character of God. For the military strategist seeking a defensible position, God is "the rock that is higher than I" and "a strong tower." For the weary traveler beaten by the elements, God is "a shelter" and "a refuge." In God's tabernacle--in the presence of God--the lonely spirit finds fellowship and protection, like a mother hen protecting her chicks with her "wings."

In verses 5 through 8, David praises the confidence that comes from God’s faithfulness to His promises. David appeals to God's covenant with him, as anointed leader of God's people, and David's descendants (2 Samuel 7:12-16). David vows to daily praise and give thanks to God.

Father, when I am beaten down by the world and feel that I am forsaken by all, remind me that You are always with me. You only wait for my call. You shelter and protect me. You nurture and give me fellowship. I thank You and I praise You.

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Advent: 18 Days to Go

2009-12-07T22:33:00.000-05:00

In this installment of our Christmas adventure, Mary responds to Elizabeth’s greeting...

46 And Mary said, My soul doth magnify the Lord,

47 And my spirit hath rejoiced in God my Saviour.

48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

49 For he that is mighty hath done to me great things; and holy is his name.

50 And his mercy is on them that fear him from generation to generation.

51 He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.

52 He hath put down the mighty from their seats, and exalted them of low degree.

53 He hath filled the hungry with good things; and the rich he hath sent empty away.

54 He hath helped his servant Israel, in remembrance of his mercy;

55 As he spake to our fathers, to Abraham, and to his seed for ever.

56 And Mary abode with her about three months, and returned to her own house.
--Luke 1:46-56 KJV Bible

Mary’s response to Elizabeth is often called the “Magnificat” because that is the first word of the passage when translated into Latin. God’s Word must have been much loved in Mary’s home, because in the poem that Mary recites there are 15 discernible quotations from the Old Testament. Hannah’s song of thanksgiving when she presented her young son Samuel to the temple priest Eli (1 Samuel 2:1-10), the prophet Habakkuk praying for God’s deliverance of His people (Habakkuk 3:18), the writer of the Book of Job (Job 5:11), Moses (Genesis 17:7; Genesis 17:19), David, and other psalmists (Psalm 34:2; Psalm 35:9; Psalm 98:1; Psalm 103:17; Psalm 107:9; Psalm 118:15; Psalm 132:11; Psalm 138:6). In what better home could the Son of God have been raised and nurtured?

Next time, God’s witness is to the “Light” is born...

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Defeat Before Victory

2009-12-07T07:45:00.001-05:00

1 O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.

2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.

3 Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.

4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.

5 That thy beloved may be delivered; save with thy right hand, and hear me.

6 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

7 Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.

9 Who will bring me into the strong city? who will lead me into Edom?

10 Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?

11 Give us help from trouble: for vain is the help of man.

12 Through God we shall do valiantly: for he it is that shall tread down our enemies.
--Psalm 60 KJV Bible

This is a psalm of David. The psalm description says it is about the time that David was fighting in the north with “Aram-naharaim” (Mesopotamia) and “Aram-zoba” (located between Damascus and the Upper Euphrates). During the battle, “Edom” invaded from the south and defeated David and his troupes. Joab, nephew of King David and captain of David’s army, was then dispatched to the battle and achieved an important victory over the Edomites. The details of the battle are told in 2 Samuel 8 and 1 Chronicles 18. This song focuses on David’s initial defeat and his prayer to God for help. In the psalm, David expounds on the predicament of the nation with this defeat, the promise of God, and the petition of David.

The psalm description says that it is according to “Shushan Eduth”--Hebrew, meaning “the lily of the testimony.” It is thought to be the title of a melody to be used with the psalm.

The psalm description states it is a “Mikhtam.” The Hebrew meaning is uncertain. It is apparently derived from a verb meaning "to cover," and may indicate that the psalm deals with protection (covering) from one's enemies or that the psalm is to be recited silently--for example, with lips covering the mouth. This word is used in the descriptions of Psalms 16 and 56 through 60.

The Hebrew "selah" is used in verse 4 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 5, David explains the predicament of the nation with this defeat. David interprets the defeat as a sign of God's disfavor. The earth seems to quake and buckle with God's anger. The people reel from the shock of the defeat as if they were drunk on strong wine. In verse 4, David remarks that God seemed to have raised a banner under which Israel can be victorious. Some interpret this as David expressing dismay that they had been defeated. Others interpret the verse as David's realization that God is now with Israel for the coming battle.

In verses 6 through 8, David remembers the promise of God. David speaks for God, assuring that He who apportioned the land is still in control of it. The other nations are put in their places. God uses Moab to wash His feet. Edom is the servant to whom God throws His sandals. Philistia is the topic for a victory song.

In verses 9 through 12, David asks God for help. David affirms that while Israel's army may fight the battles, only God can truly bring to Israel the victory. Without God, Israel's struggle is pointless.

Father, sometimes I'll take on a task for Your glory, certain that You desire it, but then I am set back. When this happens, remind me that You are not through yet. Help me to refocus on You and seek Your direction. Remind me that the victory to come is not mine, but Yours.

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Advent: 19 Days to Go

2009-12-06T22:15:00.000-05:00

Correction: In this installment of our Christmas adventure, Mary visits her cousin Elizabeth to see for herself what the angel Gabriel had told her...

39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

40 And entered into the house of Zacharias, and saluted Elisabeth.

41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

43 And whence is this to me, that the mother of my Lord should come to me?

44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
--Luke 1:39-45 KJV Bible

Within a few day’s of Gabriel’s announcement, Mary traveled from Nazareth to see Elizabeth and Zacharias in the city of Judah, in the hill country south of Jerusalem. In addition to wanting to see the miracle of Elizabeth’s pregnancy, Mary may have wanted to support Elizabeth has a kindred soul, both having miraculous births on the way.

When Mary entered the house and greeted Elizabeth, the unborn baby leaped within her womb and Elizabeth was filled with the Holy Spirit. It was at this point that Elizabeth was overcome. In that moment, the Holy Spirit imparted to Elizabeth the news of Mary. Elizabeth now understood another piece of God’s plan. The Lord for which her son would prepare the way, would be carried by her young cousin. Of all the women blessed by God, Elizabeth realized that the only woman more blessed than herself was young Mary. Elizabeth shared this revelation and her great joy with Mary.

Next time, Mary responds to Elizabeth’s greeting...

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Deliverance from Plotting Enemies

2009-12-06T08:26:00.001-05:00

1 Deliver me from mine enemies, O my God: defend me from them that rise up against me.

2 Deliver me from the workers of iniquity, and save me from bloody men.

3 For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD.

4 They run and prepare themselves without my fault: awake to help me, and behold.

5 Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.

6 They return at evening: they make a noise like a dog, and go round about the city.

7 Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?

8 But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.

9 Because of his strength will I wait upon thee: for God is my defence.

10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.

11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.

12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.

13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.

14 And at evening let them return; and let them make a noise like a dog, and go round about the city.

15 Let them wander up and down for meat, and grudge if they be not satisfied.

16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.

17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.
--Psalm 59 KJV Bible

This is a psalm of David. In the song, David appeals to God's help, describes his dangerous situation, asks for judgement on his enemies, and gives praise to God.

The historical background for this psalm is 1 Samuel 19:11-12. King Saul, in a murderous fit, had sent messengers to watch David's house, with the intent of killing him in the morning. But David's wife Michal realized what was happening. She convinced David to allow her to lower David to the ground through a window that night, enabling David to escape.

This is one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).

The psalm description says that it is to be set to "Al-tashheth"--Hebrew, meaning “do not destroy.” It is thought to be the title of a melody to which the psalm was to be performed. The reference appears in Psalms 57, 58, 59 and 75.

The psalm description states it is a “Mikhtam.” The Hebrew meaning is uncertain. It is apparently derived from a verb meaning "to cover," and may indicate that the psalm deals with protection (covering) from one's enemies or that the psalm is to be recited silently--for example, with lips covering the mouth. This word is used in the descriptions of Psalms 16 and 56 through 60.

The Hebrew "selah" is used in verses 5 and 13 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 5, David appeals to God for help. David explains that enemies have been sent to ambush and kill him. They are not trying to execute David for a wrong committed, but because they are following the orders of another--Saul.

In verses 6 through 10, David describes his dangerous situation. Apparently, the enemies spread rumors about David around town. They then camped outside David's house and verbally accused David, trying to lure him outside into a fight. Death in such a way would probably free Saul from any legal responsibility.

In verses 11 through 15, David asks for judgement on his enemies. He asks that the punishment be so great as to teach the people the seriousness of sin, especially sins of speech.

In verses 16 through 17, David gives praise to God. David sings of the everlasting, covenant love of God--the Hebrew "hesed"--and of God's defense from the wicked.

Father, when enemies rise against me and accuse me wrongly, be my defense. Save me from their schemes and use me for Your service. I thank you and I praise You.

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Advent: 20 Days to Go

2009-12-06T00:40:00.000-05:00

In this installment of our Christmas adventure, we see the angel Gabriel make another special announcement about God’s plan. This time, to a young girl from Nazareth named Mary...

26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.

28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.

31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

34 Then said Mary unto the angel, How shall this be, seeing I know not a man?

35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

37 For with God nothing shall be impossible.

38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
--Luke 1:26-38 KJV Bible

God sent the angel Gabriel to a town of Nazareth to tell a young woman His plans for the birth of the Messiah. Her name was Mary. She was betrothed to a carpenter named Joseph. According to Jewish law, engagement or betrothal was as binding as actual marriage.

When he appeared, Gabriel addressed Mary as "favored one," or one filled with grace. This same phrase is used only one other time in the New Testament--Ephesians 1:6, where the Apostle Paul states that all believers in Christ are filled with grace. In Mary’s case, she would be the mother of Christ. The boy child would be named Jesus, meaning “Yahweh saves,” or “the Lord is salvation.” Jesus would fulfill the role as the prophesied Messiah from the line of David.

When Mary asked how this would happen, Gabriel explained that the Holy Spirit would come upon Mary. The virgin birth was a special miracle performed by the Third Person of the Trinity, the Holy Spirit, whereby the Second Person of the Trinity, the eternal Son of God, took to Himself a genuine, though sinless, human nature and was born as a man, without surrendering in any aspect His deity.

Gabriel also told Mary that her cousin Elizabeth was miraculously pregnant. This woman, in her old age, and was in her sixth month with child.

Mary was both surprised and humbled at the prospect of being the mother of the Messiah. However, she demonstrated submissiveness to God's will by stating that she was God's servant. Mary understood that a servant did whatever their master said, and did not question the master's motive, authority, or reasoning. Mary accepted her role and asked that God's will be done.

Next time, an angel visits Mary’s betrothed husband, Joseph...

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