Many of us ask for guidance from the Lord, as
does the Psalmist in this Psalm (v8).
But what do we mean when we ask this of our God? Compare your answer to that question with that
of David the King.
After pleading with God to hear him (v1-3),
David is reminded that God is holy and will have no connection at all with sin
(v4-6). David then contrasts his own
approach to God (v7-8) with that of his foes (v9-10), ending with a prayer that
the righteous will rejoice in God’s blessing (v11-12).
Consider these few thoughts verse-by-verse.
·
v1: “”Consider my
meditation”: perceive, understand my murmuring. In Ps. 39:3 this word speaks of
a strong, burning thought within that he shares with no one else. God knows our hearts; we can trust His
ability to understand our hearts accurately, with more precision that we know
ourselves.
·
v2: “My King and my God”: “King”
refers to rulers or chiefs at a variety of levels, though most often used of
the King. Other Semitic languages had a
similar term. For the Ammonites their
chief god was “Moloch”. For God’s people
the King was not the one chosen and thus empowered by the people. He was God’s Anointed (Ps. 2:2; 18:50). Thus the King had one ultimate allegiance,
one Sovereign. God (Elohim) was his
King! Certainly you can see the
connection between David and the greater Son of David, Messiah
(the Anointed One). The Davidic king was
to be God’s “Son” (Ps. 2:7), God’s Firstborn (Ps. 89:27). These titles in Psalms of David were not
merely figurative; they were anticipatory, predictive of the Eternal Son.
·
v3: This is a morning prayer. It seeks God’s guidance and blessing. Thus the first thing God’s people do, at
beginning of day, is to “look up” to God for the day’s needs. How do our days begin? Does anyone think that the answer to that
question is not important? Coffee? Newspaper? Breakfast? Jogging?
In the presence of your King?
·
v4-6: In a negative way
David describes the holiness of God. God
IS the absence of evil; it shall not dwell with or be at home with God. It has no standing with Him. He hates and abhors and will destroy those
who are defined by evil.
·
v4: “You are not a God who
takes pleasure in wickedness”: Evil is never funny or enjoyable to God. He is not “a God” like that, indicating there
are gods who do gain pleasure from sin.
·
v5: “workers of iniquity”: Iniquity is a term that indicates
trouble, the aftermath of sin. These workers
are frequently spoken of in the
Psalms (15X). They do those things that
result in trouble. And yet they worship
the gods that take pleasure in
wickedness. This is important to
consider in this Psalm. In the end the
Psalmist will ask for God’s blessing that results in great joy and rejoicing. Thus there is a contrast between those who
take pleasure in sin and those the righteous who are blessed by God (v12).
·
v7-10: Therefore David calls on God to hear his
prayer (v7-8) and to judge the workers of iniquity (v9-10).
·
v7: David does not come in
the sense of deserving God’s
blessing. He rather acknowledges his
only basis to seek God is mercy and the only way he will enter God’s presence
is in fear (reverence, with trembling).
Note that by mercy we have entrance into the “house” of God! In fear we enter into His holy temple. For many this is a necessary
clarification. We love to think of God
and His house of delights or blessing.
It is true, very true, that God desires to abundantly bless His
people. So when we come let us come
knowing it is of His mercy. But when we
come to God let us remember we enter a “holy temple” as well. It is a relationship of worship characterized
by the holiness of God referred to in v4-6.
We do not, we cannot, come into his presence as people who find pleasure
in wickedness. He is a merciful and holy
God.
·
v8: When we come to God in
this way we are truly prepared to ask for His leading. We will not ask, “lead me to what I
want.” We will instead ask, “Lead me in
Your righteousness.” We will seek HIS
way.
·
v9-10: David reminds God of
the nature of the workers of iniquity.
What he describes is the depravity into which every human is born. The Apostle Paul understood this. In Romans 3 he drew from a collection of Old
Testament passages to describe the sinfulness of all men. One of the quotes is the last half of Psalm
5:9. Their throat is an open tomb or
sepulcher. Think of the stench, the
filth of an “open tomb”. That is the
nature of the natural man. Thus, as is
the case in Rom 3, so here, they are declared guilty.
·
v11-12: There is a question that must be considered
in the move from v9-10 to v11-12. If
v9-10 describes all mankind, it includes David.
It includes those on whom he prays God’s blessing. This “enigma” is of course clarified
perfectly in Romans (and all the New Testament) in the salvation provided
through the Lamb of God. Those “who put
their trust in You” (v11) are those who are trusting God for salvation. They are those whose faith will be credited
as righteousness (Gen. 15:6; Rom. 4).
Remember, David knew his sinfulness, that he too was depraved. He came to God in reverential fear, and he
came “in the multitude of Your mercy”.
Remember, “Not by works of righteousness we have done but according to
His mercy He saved us” (Titus 3:5).
May we begin our mornings, every morning, in
the house of God, in His holy temple. You
need not leave your house or even your bedroom.
Access into His presence has been opened wide by the blood of
Christ. But come, not in the pleasure of
wickedness, but in mercy and fear. Not
mere human pleasure but deep joy will be yours as He surrounds you with His
favor.
