Making "Psense" of Psalms--Psalm 16: Now, and Then!

Part of a continuing series on selected Psalms.

 It wasn’t how I imagined my life at 32: sleeping on a borrowed twin mattress in the corner of someone’s bedroom, a box holding my lamp, clock and Bible. That first night, I stared at the ceiling and prayed, “Thank you, God, for shelter.” The shorter version of this long story was that my parents died while I was pursuing graduate studies 2,000 miles away. I finished the degree but couldn’t land a job. Then, days before I had to vacate college housing, with nowhere to go, I was offered a job nearby. Someone at the company offered to take me in temporarily, providing this bedroom corner. 

God’s just-in-time provision at this desolate time made Psalm 16:5 come alive for me: “LORD, you alone are my portion and my cup; you made my lot secure.”

 Psalm 16 is one of six psalms labeled “A Miktam of David,” an obscure musical term related to the word “engraving.” What’s more revealing are the circumstances named for the other five miktams (Psalms 56-60). In those, David faced life-threatening situations involving local enemies and murderous King Saul. Most likely, Psalm 16 grew out of David’s years of fleeing Saul and wandering in the wilderness with 600 ragtag followers united by distress, debt, and discontent (1 Samuel 22:2). No wonder he began this psalm with almost a sighing “help!”: “Keep me safe, O God, For in you I take refuge.”

The first part of the psalm affirms his trust in God in his present circumstances. In the second, he expresses his faith that his life after death will be better by far.

 THE “NOW”

David talks of the blessedness of being connected to God: “I say to the LORD, “’You are my Lord, apart from you I have no good thing’” (v. 2). “Lord” in this verse is actually two different Hebrew words. More accurately, he said, “I say to the strong-powerful-God-of-all, you are the master of my life.” He lives out his allegiance by siding with God-followers (v.3) and having nothing to do with idol-worshippers (v. 4). Even though he’s living on the run, surrounded by malcontents, David finds that inner peace: “LORD, you have assigned me my portion and my cup; you have made my lot secure.  The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance” (vv. 5-6).

“Portion and cup” probably refers to daily food—no small feat in the wilderness. “Made my lot secure” alludes to the tribal allotments of the “Promised Land” after the Exodus and 40 years of wandering. As a fugitive, David couldn’t live in his family’s territory, but he could be content. His attitude was similar to that of Paul, who wrote from a prison: “I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in in and every situation, whether well fed or hungry, whether living in plenty or in want” (Philippians 4:12).

THE “THEN”!

Rather than mull over the negatives, David focused on God’s help and protection. After all, God had Samuel anoint David the next king of Israel! Yet the constant danger reminded David how fragile life can be. In thinking about his own death, he made this remarkable statement: “Therefore my heart is glad and my tongue rejoices; my body also will rest secure, because you will not abandon me to the grave, nor will you let your Holy One see decay.  You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand” (Psalm 16:9-11).

In some versions, “grave” in verse 10 is translated “Sheol.” In Old Testament times, this was understood to be a type of “netherworld” for both believers and unbelievers when death separated one’s personality from the body. What happened there was a murky subject. With the New Testament, after-death concepts changed to the spirits/souls of non-believers going to a state of suffering called “Hades” (Luke 16:23). But when believers died, their souls/spirits went to the presence of Christ in heaven (2 Cor. 5:8, Phil. 1:23).

Verses 9-11 were prophetic, and not of David. He died, was buried, and his body decayed. Instead, this spoke of the future--of Christ. After Christ’s ascension, the apostle Peter preached from this passage, explaining to listeners that the Jesus they crucified, and who rose again, was the Messiah who fulfilled David’s prophecy. Convicted and convinced, 3,000 made decisions that day to follow Christ (Acts 2:25-41).

That also helps explains the “path of life” in Psalm 16:11. God has shown us the path of eternal life, through faith in Christ. He will lead us from death to the joy of eternal life in Heaven, in God’s presence.  Being at His “right hand” means the place of honor and pleasure.

What a journey in this little “miktam”! It models gratitude for God’s protection and provision, and it reminds us that, for believers, eternal joy waits beyond the grave.

 

Next week: Psalm 18

Making "Psense" of Psalms--Psalms 15, 24: Integrity

#3 in a series of selected Psalms that believers should understand.

I was gathering up my just-purchased groceries when the shopper behind me told the checkout clerk, “I found this on the bottom of my cart when I got out to car.” Handing over a gallon of milk, she added, “I realized I hadn’t paid for it, so came back to do that.” We made eye contact and I said, “Thank you. Something similar happened to me one time, and I came back and paid, too.” “It’s the right thing to do,” she replied. The clerk added, “Wish more people were like that.”

            Everyday vignettes like that are the message of Psalm 15. This psalm reminds us what godly living looks like and, conversely, how spiritual phonies behave. Its message is living with the awareness that God sees and knows everything. As David began the psalm, contemplating the constant gaze of God: “LORD, who may dwell in your sanctuary? Who may live on your holy hill?” David wasn’t saying that he wanted an apartment in the temple courts. Instead, he wanted to live openly before God. As someone once said, it’s living with “roof off and walls down.”

            Psalm 15 reminds us what a righteous person does. However, it doesn’t explain the way to “get right” with God. David wrote B.C.—before Christ. We live A.D.—after Christ’s coming to earth. Christ changed “doing” for God’s approval to “done” through His sacrifice for our sins. We live as Christ summarized all the law: as loving God with all our hearts, soul, and mind, and our neighbors as ourselves (Matt. 22:37-40).

            Some of the behaviors this psalm highlights:

        *Moral soundness (v. 2). A blameless walk, doing what is righteous. 

 

        *Verbal responsibility (v. 3). Restraining one’s tongue, wary of gossip and slander, considering the consequences of words by asking:  Even if true, is this helpful and kind to share?

            *Discerning (v. 4). Loyal to the things of God, despising what is vile. One quick check of your D.Q. (Discernment Quotient): log onto your computer’s home (news) page. How much of the culture it portrays would offend God? You?

            *Honors commitments (v. 4b). Keeps promises, even to personal loss. Years ago, my husband sold encyclopedias to supplement a public school teacher’s salary. One night, after a hard-earned “sale,” he checked his paperwork and realized he’d undercharged a customer. Rather than go back and ask for the correct price, he made up the difference personally.

            *Generous and wise with money (v. 5). Refuses to gain through another’s misfortune. In ancient times, extortion and exorbitant interest were common. Today, that could include living with “less” and giving, so that others can simply live.

            The psalm’s conclusion is what you’d expect (v. 5b): “He who does these things will never be shaken.”  He will live with confidence and sure hope before God.

            Psalm 24:3-5 has a similar list, as does Isaiah 33:15-16. But man does not live by lists alone. The bigger reason for righteous living comes out after Psalm 24’s “righteous man” list. In a rather abrupt transition, the psalmist calls out for the city gates to open for a king’s entrance. This king is “The LORD Almighty” (v. 10), the Lord Jesus. He first fulfilled this scripture with His triumphal entry into Jerusalem the week before He died on a cross. But He rose from the dead, ascended into Heaven, and is coming again.

            Who will shout his welcome? Those ready to ascend His holy hill and dwell with Him. Yes, those with clean hands and pure hearts!

 

Next blog: Psalm 16

Making "Psense" of Psalms--Psalm 8: Majesty!

The world could not contain all the photos of God's majestic
creation!  I took this one of the Tumwater River in
Central Washington state

 Second in a series of selected psalms.
It was still “black night” at 5:30 a.m. that January morning as I ran out to retrieve the morning paper. Despite the freezing temperatures, I paused to look up at the sky. I scanned the horizon in awe of scintillating stars too numerous to count. “Lord, it’s just magnificent,” I whispered, realizing I don’t stop and “consider” God’s amazing creation often enough. But when I do, the opening words of Psalm 8 frequently come to mind: “O LORD, our Lord, how majestic is your name in all the earth. You have set your glory above the heavens.”

            I memorized this psalm as a child during a week of vacation Bible school.  At first, we children thought memorizing a whole psalm was too hard. Our teachers reminded us of verse 2—that if babies could praise God, we older kids certainly could tackle a mere nine verses. Years later, those words came alive as I studied what Psalm 8 teaches about God’s glory and man’s dignity. The psalm contains three big ideas:

            1. The praise of children dumbfounds unbelievers (v. 2). The astounding fulfillment of this would come when Jesus made His triumphal entry into Jerusalem to the hosannas of children (Matt. 21:16, 1 Cor. 1:25-29). This sat poorly with the religious authorities, as Jesus didn’t fit what they thought a “messiah” should be.

            2. The universe testifies to God’s mind-boggling creative power (vv. 3-4). David composed this psalm, and it’s easy to imagine him watching his sheep at night, stunned by the glittering display of moon and stars. If God is big enough to craft all this, what is man to Him?

            If you sense your awe of creation has dimmed, visit this nine-minute You-tube video called “Powers of Ten: Adventure in Magnitude”: www.youtube.com/watch?v=0fKBhvDjuy0 . First published in 1977, the video starts with a picnic near Chicago, then progressively zooms away to 10 meters to the 24^th power (about 100 million light years). At that distance, our solar system is but a tiny speck. Then the video reverses, magnifying to 10 to the 16^th power, showing the proton of a carbon atom within the DNA molecule of a white blood cell. Viewing the video reminded me of Charles Spurgeon’s remark: “As well might a gnat seek to drink in the ocean, as a finite creature to comprehend the eternal God.”

            3. The God who created us, loves us (vv. 5-8)! He placed humans just below angels in hierarchy, and gave them charge over all earth’s living creatures. Hebrews 2:6-8 quotes this part of Psalm 8, then adds, “Yet at present we do not see everything subject to him.” Sin changed the perfect relationship of humans and creation. But someday, Jesus will restore that harmony of earth’s land, air and sea creatures. In the meantime, God is mindful of us! He cares for us! That’s even more amazing than the “Powers of Ten.”

            Psalm 8 is sandwiched by a refrain that’s easy to skip over: “O LORD, our Lord, how majestic is your name in all the earth!” (vv. 1, 9). The first name, printed in small capital letters, refers to a name for the self-existing, eternal God—a name that Jews considered so holy that they would not say it aloud or spell it. When vowels were added to ancient Hebrew scripts (which spelled words only with consonants), that name came to be known as “Yahweh” or “Jehovah.” The second “Lord,” is a translation of the word “Adonai.” It designates a relationship: sovereign,” “controller,” “lord,” “master,” “owner.” Together the names communicate our need to worship and serve God.

            Both those meanings unfold in Psalm 8. He is the mastermind of a mind-boggling creation. He is also the celestial authority who has graciously accorded men and women a place of responsibility in His unimaginably creative and complex system of living things. The best word in our impoverished vocabulary for all this is majestic!

Next blog: Psalms 16 and 24.

Making Psense of Psalms--Psalm 1: Choices

This blog begins a series on selected psalms that are important for believers to better understand. Next week: Psalm 8.

Psalm 1’s familiar phrase, “like a tree planted by streams of water,” comes to mind when I think about this painting hung above our fireplace. The artist was a great aunt who excelled as a painter and organist. She had a large theater organ with a full pedal board in her home—and how she could max its capabilities! More important, she was a godly woman who lived out her faith. Appropriately, the art I received as a gift depicts the first Psalm’s word picture of spiritual faithfulness. The healthy spiritual “tree”:

            *Draws life-giving water from the flowing stream, this analogy foreshadowing Jesus’ proclamation that He is the living water.

            *Yields fruit in season, as a Christian grows in the graces and “fruits” that reveal Christ working in his or her life.

            *Has no withering leaves.  Unlike normal trees, which yield to the seasonal patterns of growth, fruit, dying and dormancy, the Christian has continuous inner renewal.  D.L. Moody was fond of saying, “All the Lord’s trees are evergreen.”

            Beyond the memorable tree metaphor, Psalm 1 speaks plainly about spiritual choices. At first, this bothered me. I would have thought the opening “hymn” of the Jewish songbook would be exuberant praise. But instead of starting with people praising God, it begins with God blessing us. The first word, “blessed,” in Hebrew is actually plural.  Think of it as “truly blessed” or “blessed-blessed-and-blessed-again.”

            Then we’re given a thumbnail of this godly person’s character: avoiding the progressive moral decline of “walking,” “standing,” or “sitting” with sinners. He may befriend the ungodly in his circle of work and influence, but he doesn’t condone or join in their negative activities and attitudes. He is in the world, but he is not of it.

            Next, Psalm 1 tells us how he shores up his convictions: he diligently studies God’s Word. Jerry Bridges remarked in The Practice of Godliness (p. 93): “As we search the Scriptures, we must allow them to search us, to sit in judgment upon our character and conduct.  We must not treat the Scriptures only as a source of knowledge about God, but also as the expression of his will for our daily lives” (p. 93).

            In contrast, the ungodly are like chaff, the worthless straw the wind blows away when grain is threshed. At the end of time, at the eternal judgment that Rev. 20:11-15 calls the “Great White Throne,” they won’t have, as the phrase goes, a leg to stand on. Even if they did some moral good in their lives, this is not a matter of the “good” outweighing the “bad.” If they ignored or spurned Jesus’ offer of salvation, they will be shut out of Heaven.

            The psalm ends where Ephesians 2:8, 9 presents the rest of the story: we’re not saved by anything we do, but by faith in Christ. Then, we are saved to serve Him. As we do, “The Lord watches over the way of the righteous.”

            How should we respond to His blessing and watch-care? With praise, and more praise. And in that way, yes, Psalms begin with a call to praise.

Fake Food

It almost looks like a yummy breakfast, but it’s rocks, polished to look like the real thing. The “rock food” display is an annual favorite in the hobby building of our county fair—courtesy rock and mineral hobbyists. This year, seeing the display reminded me of another physically impossible “eating”—that given in Jeremiah 15:16: “When your words came, I ate them; they were my joy and my heart’s delight, for I bear your name, O LORD Almighty.” This verse, from Jeremiah’s call to be a prophet, was one of the first scriptures I memorized as a new Christian. But I had to think a while about what “eating God’s words” was all about.

 Similar ideas appear elsewhere in the Bible. Manna, the miracle food that fell like dew for 40 years in the wilderness, is often referred to in spiritual terms. Joshua was probably thinking of that when he told the Israelites on the verge of entering the Promised Land, “Do not let this Book of the Law depart from your mouth”  (Joshua 1:8). In other words, the scriptures available to them at that time were to be a daily intake, as manna was in the desert.  Psalm 119:103 continues the analogy: “How sweet are your promises to my taste, sweeter than honey to my mouth.” Another prophet, Ezekiel (who came  long after Jeremiah) literally ate a scroll, which he found “as sweet as honey” (Ezekiel 3:1-3).

But here’s the truth: not everybody finds God’s word “sweet as honey.” Their relationship with God is not deep enough or growing enough to find delight in God’s Word.  They may say, “Yes, I have a Bible, I even take it to church. Sure, I don’t read much during the week.  Life gets busy, you know. I know enough verses to get the essentials of it.” That’s about on par with licking petrified rocks.  Eventually you starve.

Another way of looking at “eating” God’s word is tucked away in Psalm 1. First, the psalmist commends the man who says “no” to the world’s way of doing life.  Instead, he delights in God’s word, “and on his law he meditates day and night.”  The idea is not that he gives up on sleep, but that he lives in constant desire and pleasure of God-awareness through studying the Bible.  A step deeper on the key word, “meditate”: the Hebrew word, hagah, means “to mediate, moan, growl, utter, speak.”  It’s an onomatopoetic term—in other words, it sounds like somebody groaning or sighing as the ancients used to do. It’s deep thinking that comes out through the throat and tongue. We don’t need any particular posture to hagah, just a desire to yield fully to God. When we read scripture, it’s not to check off so many chapters or verses a day. It’s to read thoughtfully, seeking a message that’s God-tailored for us.

A vibrant Christian walk is incompatible with spiritual malnutrition.  Or, as Francis Chan wrote in Crazy Love: “Lukewarm living and claiming Christ’s name simultaneously is utterly disgusting to God” (p. 103). No licking “rocks.” Instead, seeking Christ, the Bread of Life. 

The new year is always a good time for a spiritual re-evaluation.  If you sense God challenging you to move deeper with Him, that's worth a hagah.