Daniel 1:8-21; Lev. 11:44-47, Who is your portion? (2)

 Daniel purposed in his heart that he would not defile himself with the portion of the king’s delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself.  What was the issue?

·       It is not whether to be vegetarians.  It is true that Daniel asked for a diet of vegetables and water (1:12).  From the time of the flood, God has permitted humans to eat the meat of animals (Gen. 9:3).  The Law of Moses permitted the eating of meat from certain “clean” animals, animals that were properly killed (draining the blood from the animal).  Although, the issue here is not simply diet.

·       The issue involved obedience to God’s law while living in a sin-dominated world.  Daniel could learn the language and literature of Babylon without compromise, without believing it.  He could be called by a name that honored a god of Babylon without being an emissary of that god.  But to eat the choice food of Babylon required him to violate specific OT Laws.  Even in Babylon, Israel was identified with God through the good laws He had given them.  The dietary laws were not, bottom line, intended to make them healthier, though that might have been true.  They were intended to connect them with the LORD their God.  Did you see this in today’s reading from Leviticus?  For I am the LORD who brought you up from the land of Egypt, to be your God; you shall be holy, for I am holy.  They were set apart to God.  For Israel, one aspect of their special position with God, was dietary.

·       Thus, there is a deeper issue, as there is for us.  The deeper issue is satisfaction.  Who is your “portion?”  We might ask it, what makes you happy?  Although happiness is more a surface issue.  We are talking about the soul-satisfaction.  You may remember this from Abraham when the King of Sodom, whom Abraham rescued from captivity, offered to give Abraham a share of the loot from the defeated army.  Abraham said, I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth, that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’ (Gen. 14:22-23).  In saying this he declared to the wicked people of Sodom and to his friends who had gone to war with him.  That is what Daniel did.  For Daniel this was an opportunity to contrast the glory of  God with the idols of Babylon.  It was an opportunity to make God the issue.  This was what Israel was supposed to be about.  They were to be witnesses to the nations of the true God, the Most High God who was the God of Israel.  Just as we are to be His witnesses, His ambassadors, today.

Who is your Portion?  For Daniel it was the God who is higher than all Gods.  By trusting God and living by His word, God blessed Daniel, giving him an opportunity to glorify God before godless men!

Psalm 124

There are difficulties along the path of our pilgrimage.  And then there are extreme difficulties.  Sprain your ankle, that’s hard; be diagnosed with cancer, that’s really hard.  One of our children gets sick, that’s hard; one of our children dies, that is grievous.  Suffer a financial setback is difficult; lose your job unexpectedly, that’s major.  To lose a friend because you are following Christ is hard.  But to have your family turn against you, that is unimaginably hard.

In the case of the pilgrim, to experience the contempt and scorn of those around him was hard and he cried out to the Lord for mercy (Psalm 123).  But to have people rise up against him and his fellow pilgrims in an attempt to force them off the path, that is a big problem.  It challenges his spiritual existence.  They would have swallowed us alive by their anger.  It’s not a physical attack though that might be involved.  It was an attack on our soul.  We are threatened with serious discouragement, with thoughts of quitting, second thoughts of whether or not the former life was all that bad, or failed expectations about how we thought this new path was supposed to be. 

Part of the problem with these soul-threatening attacks is that they come upon us suddenly.  They are a trap that springs on us from out of nowhere.  In an instant we are overwhelmed.  We feel hopeless and helpless because this is a situation beyond our control.

But wait!  We remember.  Our help is in the name of the Lord, who made heaven and earth.  God is for us; He is on our side.  If God was not for us in this we would indeed be in a hopeless situation.  But He is on our side.  When Paul brought this to our attention in Rom. 8:31 (If God be for us, who can be against us) the conclusion was that nothing could separate us from the God we seek as we make our pilgrimage in this life (Rom. 8:32-39). 

By persevering patient trust the pilgrim comes to the time, in God’s time, when he blesses the Lord for making a way of escape.  Like the bird, we cannot force the trap open ourselves; but the One on whom we depend enables us to flee from those trials that can destroy us.  Remember the words of 1 Corinthians 10:13:

·        No temptation has overtaken you except such as is common to man;

·        But God is faithful,

·        Who will not allow you to be tempted beyond what you are able,

·        But with the temptation will also make the way of escape, that you may be able to bear it.

These kinds of events in life are truly life changing.  But it need not be the change in which we become bitter or angry or depressed.  These events can be the reason for which we bless the Lord who is on our side.  He is our help, even in the trials that extend far beyond our own ability.  He is faithful.  Let us be faithful.

Daniel 1:8-21, Who is your Portion? (1)

 So, let’s review.  Daniel and his friends have been deported to Babylon.  The prophet Jeremiah has commanded them to settle down, to take up life in Babylon, and to quit fighting God about this; this is all God’s doing (Jer. 29:4-8).  Meanwhile, they are enrolled in a liberal arts education, given names to help them become incorporated into the life and culture of Babylon. 

Their calling is the same as ours: to live in the world, where God has placed them, while not living “of” or “like” the world.  Growing up in Israel you might think that taking a stand for the Lord might get them some praise, even in the setting where the culture for most people revolved around the sins of Jeroboam, the worship of the golden calves at Dan and Bethel.  Maybe.  But in Babylon, life in the times of the gentiles was going to take some adjustment.  No, not adjustment.  It was going to take some resolve (1:8).

·       The resolve.  The Hebrew term is used in a variety of contexts.  The root idea is to put something or someone in a particular place.  It was used of appointing someone to a position (captain in an army), or of laying something down (putting it in a position where you don’t expect it to move), or making something happen or stop happening.  There are some interesting cross references:

o   Joshua 7:19: When Joshua spoke to Achan, My son, I beg you, give glory to the LORD God of Israel, and make confession to Him, and tell me now what you have done; do not hide it from me. Daniel had this desire to give God glory.

o   Psalm 78:5: 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.  Apparently this happened for Daniel.  Somehow, in the evil of life in the Northern Kingdom of Israel, Daniel had come to know God’s word.

o   Isaiah 57:1: The righteous perishes, and no man takes it to heart.  In other words, no one wonders why this is happening.  Daniel was not spiritually insensitive like this but related what he saw in Babylon to God’s word.

o   Malachi 2:2: ‘If you will not hear, and if you will not take it to heart, to give glory to My name,’ says the LORD of hosts, ‘I will send a curse upon you, and I will curse your blessings.  Yes, I have cursed them already, because you do not take it to heart.’  God’s blessing on Daniel and his friends makes it clear they took to heart the need to glorify His name!

Because of these things, we conclude that these young men made more than a decision.  They made a decision with finality; they resolved in their hearts that they would not walk in disobedience to their God, while they were being steeped in the culture and thought-life and religion of Babylon.

1 Cor. 5:9-13; 1 John 2:15-17, Setting the Scene (3)

 Not only did Daniel and his three friends have to endure three years of education in a secular, idolatrous education system; they were also given new “identities” (names) that were meant to incorporate them into Babylonian culture and life.

Heb. Name	Meaning	Chaldean Name	Meaning
Daniel	God my judge	Belteshazzar	Keeper of Bel’s treasures
Hananiah	Grace of the Lord	Shadrach	Inspiration of the sun
Mishael	The Strong God	Meshach	Goddess Shack (Venus)
Azariah	The Lord is a Help	Abed-nego	Servant of the shining fire

When you consider the situation you can see that this might have been extremely difficult for young men who desired to be true to their God (the God of Israel). For one thing, all the aspects of the “course of this world” (Eph. 2:2; the “world system”) were present in full power: the lust of the flesh (as in the food and wine, they had the best), the lust of the eyes (the temple and many other amazing things that displayed the riches of Babylon), and the pride of life (evident in the education they were receiving and the pride associated with the Chaldean culture).  This was all on display and was considered to be a life worth living.

In addition, there were undoubtedly other captives from Israel who did not have the same resolve that Daniel and his friends had.  What other responses might Daniel have seen in his fellow-countrymen?  Perhaps …

·       1 Cor. 5:9-13: Just giving in to the Babylonian life.  After all, they are in charge, and if you succeed you can have a pretty good life.

·       Psalm 120:5-7: “Woe is me!”  Which might also lead one to be less motivated to maintain the Jewish lifestyle.

·       Psalm 126:1-4: “I want to go home.”  This is a form of, “I wish it was the way it used to be.”  This also doesn’t strengthen us to live a godly life.

·       Psalm 137: Or you might be angry all the time, and never get past a prayer of vengeance on your captors.

·       Jeremiah 29:4-7: Or you might take Jeremiah letter to the captives, to build homes and settle down, as meaning, “settle down and become a Babylonian.”

Or, you might join Daniel’s band.  In anticipation of our continuing in Ch. 1 in the next post, look as three significant statements in Daniel 1:

v 1:8: Daniel purposed in his heart not to defile himself with the king’s food.  They took a stand for the Lord, trusted the Lord.

v 1:9: God caused the official to look favorably on them.  And this is what the Lord did for them.

v 1:17: God gave them success in Babylonian literature.  They ended up becoming learned men in the things of godless men.  But it did not make them godless men!

Daniel 1:1-7, Setting the Scene (2)

We are continuing with various notes on Dan. 1:1-7.

·      1:2: the land of Shinar.  In Scripture this is the name given to the land of Babylon.  In Gen. 10:10 it was the land where Nimrod established an empire.  In Gen. 11:2 it was the location of Babel, the great city with the tower (ziggurat) to heaven.  It is believed to be the plain between the Tigris and

Euphrates Rivers.  The derivation of the name is uncertain.  This description is used rarely outside the Pentateuch (Josh. 7:21; Isa. 11:11; Zech. 5:11 and here). 

·       1:2: the house of his god.  The god of Nebuchadnezzar was “Bel” (general name) or “Marduk” (specific name).  He was the patron god of the city, and only became known when the city became important politically.  History knows of this temple.  It had three courts: an outer court, central court (where the shrine of Istar was, the goddess associated with Babylon) and the inner court from which rose the ziggurat.  The temple itself contained a forty-foot-high golden image of Marduk.  The treasures of the temple in Jerusalem were not in the “possession of Marduk.”

·       1:3-5: the collegiate life of Daniel and his friends. 

o   1:3: master of his eunuchs.  Heb. rab (master) saris (eunuchs), as in 2 Ki. 18:17.

o   Pre-requisites for success in Babylon were that these captives were of noble or royal upbringing (v3), without defect, good looking and intelligent (v4).

o   1:4: the language and literature of the Chaldeans.  Chaldea was originally the area south of Babylon, at the northern end of the Persian Gulf.  “Chaldean” came to signify “wise man.”  The literature would have included mathematics, natural history, agriculture, architecture as well as the religion of Babylon (polytheistic, so many gods to learn about; myths and epics, including stories of creation, the flood, the temptation/fall; astrology and magic or divination.)  The language was “Akkadian,” written in cuneiform script.  It was considered to be a difficult language to master.

o   1:5: the kings choice food and wine.  We are not told the specifics, but the term refers to delicate food, indicating luxurious living for these in training.

o   1:5: three years.  There was a deadline for learning.  And, three years of constant study is a long time and a strong temptation.  In that sense, it is not so different than college life today in a state university.

There is more to see in this passage so we will continue tomorrow.

Daniel 1:1-7, Setting the Scene (1)

 Here are some characteristics of the book of Daniel.

A.  Daniel contains narrative (fiery furnace, lion’s den, etc.).  But, like much of Zechariah, Ezekiel and Revelation, is apocalyptic; that is, it uses visionary and symbolic language to convey truth otherwise unknown.

B.   Daniel emphasizes the Gentiles who will have the ascendency on earth.  Israel has been set aside for a period of time and Daniel deals with that time, it’s duration and character.

C.   Besides it’s prophetic nature, Daniel is also a great source of encouragement for Godly living. 

D.  Christ is portrayed in Daniel 2:34-35,44-45; 7:13-14; 9:25-26; 10:5-6.

E.   Daniel gives a significant introduction to the antichrist in 7:8-11; 8:9-25; 11:36-45; 12:1,11.

F.    Daniel is foundational to the book of Revelation.  In fact, the book opened in Rev. 4-5 is, I believe, the one that is sealed in Dan. 12.

G.  Daniel’s prophecy of “70 weeks” in 9:24-27 is one of the most important “time clocks” in Biblical prophecy.  And the detail of Daniel 11-12 in predicting events the “intertestamental” period (the time between Malachi and Matthew) is beyond amazing.

Here are some notes of clarification for Dan. 1:1-7.

·       1:1: The deportation occurred in the third year of Jehoiakim, but Jer. 25:1 indicates Nebuchadnezzar’s first year was Jehoiakim’s fourth.  Jeremiah likely wrote from the Jewish perspective, counting the year of ascension as the first, while Daniel wrote from the Babylonian view, counting the year after ascension as the first.

·       Sequence of events: In 609 Josiah was killed by the Egyptians who were on their way to join the Assyrians in battle against Babylon.  Jehoahaz became king; but the Egyptians replaced him his brother Jehoiakim.  Nebuchadnezzar began to co-rule with his father in 608 and became sole ruler in 605.  He defeated the Egyptians at Carchemish permanently weakening their army.  He then turned his attention to Judah, taking captive many prized youth (inc. Daniel and his friends) and some of the treasures of the temple.  In 600 Jehoiakim became subservient to Nebuchadnezzar only to rebel in 597, resulting in another deportation (including Ezekiel).  Jehoiakim was also deported in chains to Babylon.

·       1:2: vessels of the house of God.  These were first gathered by Davie (2 Sam. 8:7-12) and Solomon (1 Ki. 7).  The Egyptians removed some (1 Ki. 7) and then wicked king Ahaz cut the utensils in pieces and shut the doors of the temple (2 Chr. 27:24).  Hezekiah repaired the utensils and put them back in the temple (2 Ki. 29:18-19).  Nebuchadnezzar removed some in 605 (2 Chr. 36:7), more in 597 (2 Chron. 36:10) and the rest in 586 (2 Chron. 36:18).

Ezekiel 14:12-20, Background to Daniel (2)

 Here are approximate dates for the events and prophecies of Daniel. I would suggest you take some time to read it in its entirety when you can.

• 1:1:   606 Daniel’s deportation and three years training.
• 2:1:   603 Daniel’s interpretation of Nebuchadnezzar’s dream and elevation in office.
• 5:31: 539 Daniel interprets the handwriting on the wall for Belshazzar.
• 6:1:   538 Daniel in the lion’s den, as Darius 1 (Gobryas) began to rule.
• 7:1    553 Daniel’s earlier vision of “four great beasts.”
• 8:1    551 Daniel’s earlier vision of the ram and male goat.
• 9:1    539 Daniel’s vision of “seventy weeks” for Israel.
• 10-12 536: Daniel’s vision of Persia, Greece and the end times.

Daniel was a prophet, but not in the sense of, say, Elijah or Jeremiah where that was their “occupation.”  Daniel was obviously a governmental servant.  Yet he spoke for God.  In fact, he delivered some of the most powerful and important prophecies in all of Scripture.  Because of his different role, the Jewish Scriptures place his book in the “writings” (Hagiographa) between Esther and Ezra, rather than among the prophetic books as in our Bible.  He was a contemporary of Jeremiah (he prophesied in Judah, 627-586), Habakkuk (he prophesied that God would use Babylon to judge Judah; 609-598), Ezekiel (he prophesied in Babylon, having been deported in the second deportation, 592-572) and Obadiah (he prophesied of Edom’s demise for her treatment of Israel during the Babylonian destruction of Jerusalem, 586-583).  Ezra and Nehemiah rose to prominence in the time of the return, in Daniel’s later years.  There is no statement that Daniel returned to Judah at that time. 

Daniel’s prophecy is very strategic in that he served the Lord at the beginning of what the Bible calls “the times of the Gentiles.”  This refers to the time Israel is ruled over by the nations (Luke 21:24).  God uses Daniel to highlight the overruling sovereignty of the one true God, who condemns and destroys the rebellious world power and faithfully delivers His covenant people.

What can we learn from Daniel?  In terms of character, we do not see in Daniel the “flaw” that is normally evident in the lives of God’s men.  Today’s passage from Ezekiel shows us God’s estimation of Daniel, placing him alongside Noah and Job as great men of intercession before God.  In what I see as a key verse (Dan. 1:8) we see the key to Daniel’s life: he purposed in his heart that he would not defile himself.  He is a powerful example, telling us that by God’s grace and power, it is possible to live a godly life, even in the halls of wicked rulers. 

This book gives us great insight into “the Mystery of God,” God’s plan to exalt His Son by giving Him the nations as an inheritance (Psa. 2:6-9; Heb. 1:1-3).  In other words, the book that bears Daniel’s name highly exalts our Lord Jesus Christ.

2 Kings 21:10-15; 23:25-27, Background to Daniel (1)

 We are ready to tackle the great and amazing book of the prophet Daniel.  Let’s use the opportunity to do a survey of mankind up until Daniel’s time.

§  Adam and Eve (Gen. 1-2). Sin (Gen. 3). Promise of the Savior (Gen. 3:15).

§  Noah (Gen. 6-9). The Nations (Gen. 10). Babel (Gen. 11).

§  Abraham, Isaac and Jacob (Gen. 12-50). Moses and Joshua (Exodus – Joshua).

§  Samuel, King Saul (1 Samuel). David, Solomon (2 Samuel – 1 Kings 11).

§  The Divided Kingdom of Israel:

o   Northern Kingdom: never broke free from the idolatry introduced by the first king Jeroboam.  Came to an end in 723BC at the hand of the Assyrians.

o   Southern Kingdom:

§  Up and down spiritually and in every other way.

§  Hezekiah, 715-685.  Time of revival.  The NK was carried away early in his reign.  But as King he trusted God against the same Assyrians and he and Jerusalem were spared.  His kingdom thrived.

§  Manasseh, 695-642.  52 years; extremely evil.  During his reign God announced doom on Judah (2 Kings 21:10-15).

§  Amon, 642-640.  The evil continued.

§  Josiah, 640-609.  The last righteous king.  In 2 Kings 22 the Book was found.  In Ch. 23 true worship was restored, although the king commanded it and the prophet Jeremiah indicated that, for the most part, it was a hypocritical worship by the people.  Summary: 2 Kings 23:25. God relented during Josiah’s reign, but Judah’s punishment remained a certainty, 2 Ki. 23:26-27.

Into this time was born Daniel, a man highly exalted by God.  Born in Jerusalem, possibly of royal blood, about 623BC, during the reformation of Josiah and the early ministry of Jeremiah.  Daniel means “God is Judge” or “God is my Judge.” 

He was taken to Babylon in the first of three deportations under Nebuchadnezzar (605BC).  He was selected for royal service after a period of three years of special study, being renamed “Belteshazzar” by the officials of Babylon.  This name was meant to connect him to one of the Babylonian deities and the name means, “Bel protects him.”

In 602BC around 20 years of age he was made ruler over the province of Babylon and head of the college of “wise men.”  He then served as chief advisor of Babylon, doubtless exerting influence for the Jewish captives arriving in later deportations. 

Over a period of nearly seventy years, Daniel served under six Babylonian and two Persian rulers.  Under three of them (Nebuchadnezzar, Belshazzar, and Darius I) he was elevated to prime minister.  He served in this capacity during both Judah’s captivity and return to Judah.

Psalm 123

In Psalm 23 David vowed I will dwell in the house of the Lord forever.  Psalm 123 records the beginning of the pilgrim’s journey to that place, where he can dwell with God.  He has grown weary of life dominated by the typical warring of humanity (120).  As he turns toward Jerusalem he sees the hills that speak of the danger of this journey.  But he has the confidence of help from the Lord who made heaven and earth (121).  Surely if he is drawing near to God, God will help him at every point.  He has joined with other pilgrims who share the same vision of the Holy City where they will experience the house of David AND the house of the Lord (122). 

As he leaves his life-long home he has a different perspective.  No longer is he lifting his eyes up to the hills; no longer is he obsessed by the difficulties of the narrow path.  Rather, he lifts his eyes up to You who dwell in the heavens.  What a strong focus he has.  As servants to their masters and maids to their mistresses so his eyes look to the Lord.  The servant understands that his entire life is dependent on the provision of his master.  He longs not for justice (what I deserve) but mercy (compassion, what I need for difficulties of my own making).  Life has become difficult because for so long the pilgrim has lived so far away from God.  But he sets out with confidence that God will help.

And what is the first problem he encounters?  It is what you would expect from those people who have been so much a part of our lives when the decision has been made to turn away from them and head in a different direction.  We are exceedingly filled with contempt … with the scorn of those who are at ease. 

It is a fact.  If you tell someone that things you used to enjoy together can no longer be a part of your life they will not be happy.  It’s a put-down to them.  They see it as your condemnation of them.  They will take it personally.  It comes in many ways, and typically it is the first difficulty in drawing near to God.  It is a time like this when we find out that those we called friends in the past were not true in their friendship.  They may make light of us and what has now become the most serious thing in life for us.  That can be hard.

Let us recognize the value of this test of repentance.  All too many have set out for the presence of God only to find that they weren’t wholly dissatisfied with the old life.  This temptation is permitted by God to strengthen our resolve.  It also helps us discover longings that might still remain for aspects of the old life. 

We must realize this is a trial to be expected.  And we must realize we need help to stay the course.  This trial will teach us how to cry out to God for His mercy.  It will encourage us never to hesitate.  And it will sharpen the focus on the One who dwells in the heavens.  

Psalm 71, Further Meditation on this Psalm (2)

 Here are some further notes on Psalm 71.

·       71:5: My testimony is that I believe I trusted in Christ for salvation when I was a child.  But when I look back, I might not be so bold as the Psalmist is here.  My relationship with Him was very up and down in walking in the flesh and walking in the Spirit.  Yet, I thank Him, my Rock, for His faithful “fathering” of me.

·       71:9: The Psalmist is thankful for the same thing, because he is writing these words in his old age, not in his youth.  Old age is a time when “strength” fails.  This is not a “rock” term but rather is a simple word for physical ability or power.  You may wonder about these words?  Is the Psalmist questioning God’s faithfulness?  I don’t believe so, although if he is it does not take away from the truth of this passage.  At the most he is recognizing his own weakness more and more.  It is a new time of life for him, and he is unfamiliar with the path.  Yet, what we see is that he still calls out to the Lord.  He still has enemies (v10-11).

·       71:12: Here is a similar cry: Do not be far from me … make haste to help me.  These cries are similar to the man who, when Jesus asked him if he had faith to be healed, he cried, help my unbelief!  He would not be crying out to God if he doubted God’s faithfulness.  We can know that God will never leave us nor forsake us (Heb. 13:5); yet we cry out for our own assurance.  We do not know the Psalmist but it might have been David.  In his old age David likely prayed just like this, given the afflictions he brought on himself by his sinful acts.

·       71:18: Now we add this thought to the previous ones.  The Psalmist is not all wrapped up in his own doubts.  He wants God to stay with him until I declare Your strength to this generation!  What a prayer!!  Here we have yet another term for power and might.  “Strength” is Heb. zerowa.  The first use of this term is in Gen. 49:24 where Jacob is blessing his son Joseph.  Let us look at several words for “strength” in that verse.  (The NT similarly has multiple terms for strength and might.)

o   But his bow remained in his strength (Heb. eythan, strength that is perpetual, constant, ever-flowing).

o   And the arms (Heb. zerowa, the term in Ps. 71:18, used of the forearm, shoulder, strong parts of the body).

o   Of his hands were made strong (Heb. pazaz, to abound, be agile or supple).

o   By the hands of the mighty (Heb. abiyr, strong, mighty, used only of God).

o   God of Jacob (from there is the Shepherd, the Stone of Israel).

·       Meditate on the closing verses.  God is righteous; He who showed him many troubles, will comfort the Psalmist (v19-21) that he might declare His righteousness all day long (v24).  Praise His Name!

Psalm 71, Further Meditation on this Psalm (1)

 Here are assorted notes on Psalm 71.

·       In 71:3 there are two Hebrew words for “rock”.  References to God as a “Rock” always catch my attention because of the likely connection to Deut. 32, The Song of Moses.  In that Song the primary description of God is that He is a Rock, in the sense of being strong, faithful and a refuge.  This was a Song the people were supposed to learn as it spoke of Israel’s future spiritual wanderings and of God’s ultimate faithfulness to His promise to Abraham.

o   By my strong refuge.  “Strong” is Heb. tsuwr, a rock or cliff, as in Deut. 32:4,13b,15,18,30,31,37.  In Psa. 71:3 and 7 it is used with two different terms for “refuge”.  In v3 it is the refuge of your home, a habitation; in v7 it is more of an emergency shelter when away from home (e.g. Job 24:8).  It is used of the rock from which God brought water (Psa. 78:15,20).  When you read that Psalm and the story it tells (v15-22) you see that it is the rock that brought forth water the first time in the wilderness.  In fact, the first use of this term in the OT is in Ex. 17:6 where God instructs Moses to strike the rock.  This term is used of God in connection with Him being Israel’s redeemer, later in Psalm 78 (v35) and also in the familiar prayer of Ps. 19:14 (O LORD, my strength/rock and my Redeemer).  Let me also call attention to Ps. 73:26, in the famous words of Asaph: My flesh and my heart fail; But God is the strength of my heart and my portion forever.  Do you see how precious it is for us to know that God is our rock, our strong fortress?  Praise Him!

o   You are my rock and my fortress.  “Rock” is Heb. cela, again referring to a cliff or a craig, as in Deut. 32:13a.  “Tsuwr” might see God as a strong place for us to stand, on a cliff high above the troubles of the valley; “cela” might be more of a crack in the rock where we can be hidden by God.  It is interesting that the first use of this word is in Num. 20:8,10,11, referring to the rock that Moses struck, and which brought forth water the second time in the wilderness. 

We hope you find this worthy of meditation and thanks to God, our Rock!

Psalm 122, Further Meditation on the 2nd Pilgrim Psalm

 We are always encouraged by what Jerusalem is in Scripture: it is both the place of fellowship with Christ because the temple is there; and it is the place of the Lordship of Christ because the throne of the house of David is there.  Let us consider these two matters.

·       122:4: What is “the testimony of Israel?”  Matthew Henry says it is the receiving of instruction from God.  He draws this from frequent references to the Law of Moses as “the testimony.”  JFB

(Jamison, Faucette, Brown) say it may refer to the Ark.  We follow JFB on this because that explanation includes Matthew Henry’s explanation.  Here is what we mean.  In Ex. 25:16, 21-22 God told Moses to build the ark and put in it the “testimony” which God would command.  It was “the ark of the testimony" because it contained the testimony of God.  So what did God tell Moses to put in the ark?  What “testimony” was essential?

o   Ex. 16:33-34: a pot which contained manna, by which God fed Israel in the wilderness.

o   Ex. 32:15: the stone tablets, written by God, were His testimony to Israel.

o   Num. 17:10: Aaron’s rod that budded, that showed that God’s authority for the priesthood was in Aaron, was a testimony.

We have included photos from the model “tabernacle” in Timna Park in southern Israel.  The one of the

inside of the ark shows the three items.  What is important for believers today to recognize is the connection these items (the testimony) have with Christ who, as the Son of God, is the ultimate “Testimony” of the reality of God whom no man has seen or can see (1 Tim. 6:16). 1)  Jesus is “the Word of God,” (John 1:1). For the law was given through Moses, but grace and truth came through Jesus Christ (John 1:17).  2) Jesus is our High Priest (Heb. 7:20-8:6), who, compared to Aaron, has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises (Heb. 8:6).  3) Jesus is the bread who came down from heaven, the bread of life (John 6:48-59).  This is the bread which came down from heaven – not as your fathers ate the manna, and are dead.  He who eats this bread will live forever (Jn. 6:58).

·       122:5: The throne of the house of David also speaks of Christ Jesus.  The angel promised His mother Mary that He would be given the throne of His father David (Lk. 1:32).  To Jesus were given the sure mercies of David, stated in Isa. 55:3 and quoted by Paul in Ac. 13:34.  What are the “sure mercies of David?”  It speaks of God’s promise to David that My mercy shall not depart … your throne shall be established forever (2 Sam. 7:8,15-16; Psalm 89:28). 

We have so much for which to praise our God.  He has had a plan, from before the foundations of the earth, to exalt His Son.  And He is fulfilling that plan to this very day.  No wonder David had such joy and gladness in Psalm 122: I was glad when they said to me, ‘Let us go into the house of the Lord’.”

Psalm 119:169-176, Further Meditation on “tau”

 

·       119:169-170:  There are two great prayers that begin this last stanza of Ps. 119.  He cries for understanding; he makes supplication for deliverance.  But notice the matching phrase: according to Your word.  There is a recognition of God’s consistency, His truth.  He does not act contrary to His word.  This is the way I need to pray.  I must not come asking God for understanding and deliverance as I imagine it should it.  I must ask for that which conforms to His word.  He can do nothing else.

·       119:171: “Oh Lord, I do praise you for teaching me Your statutes.”  As I read this verse I reflected back, several days ago, for the Lord to bring revival to my life.  I believe He did that in a significant measure this last week.  Praise Him!

·       119:172: Again, as I read this on a Sunday, I will be listening to others preach.  But wait, I will still engage in conversation.  It is still my prayer that my tongue shall speak of Your word.  What other words do I want to speak?  For all Your commandments are righteousness. 

·       119:173: What a wonderful fact!  Your hand does, truly, become my help when I choose Your precepts.  So not only do I want to speak your words; I want to live Your life, the life of my Lord Jesus Christ.

·       119:174-175:  Further, what is my hope, my perseverance?  I confidently face days ahead because my longings are not earth-bound but are for Your salvation.  And Lord, if You keep my soul, if I continue to live on this earth, I am committed to praising You

119:176:  The last verse of the longest Psalm.  Wow!  What an ending!  I have gone astray like a lost sheep; SEEK YOUR SERVANT, for I do not forget Your commandments.  In other words, Your word is always there to speak to me.  Even if it is through my conscience.  Or from earlier memorization.  Or by parental upbringing.  They are always before him.  The end of the Psalm is not the end of the need for the word of God in my life.  “Lord, may this be so for my children and my grandchildren.  My wife.  And for me!” 

Psalm 119:161-168, Further Meditation on “shin”

·       119:161-163: AWE, REJOICING, LOVE for Your word.  These are three deep and strong “feelings,” if I can be permitted to say such a word.  We always want to be sure we don’t live our lives by “feelings.”  Well, of course not.  But feelings are real.  And strong feelings should be evoked when we come into the presence of God through the reading and study and meditation of His word.  What other response do you have or desire?  Do you want to read His word and have no feelings at all?  That cannot be right!  And what if I don’t have these kinds of felt responses?  I ask the Lord to order my emotions properly.  His word should bring about a sense of awe, an expression of joy, and a commitment of love.  And furthermore, if you are a teacher or preacher of the word of God, awe, joy and love should be evident in your teaching and preaching.  Anything less would be dishonoring to the One whose word it is!  “Father, may our experience with Your word evoke strong feelings of awe, rejoicing and love.”

·       119:164: Seven times a day I praise You.  Don’t think of this like the Muslim and his response to the call to prayer every day.  I am convinced the number is not the point.  He is again expressing praise for God’s judgments.  I believe the point is that he is seeing God’s word played out in front of him all day long.  He sees God’s judgments.  Thus he has ample opportunity to praise God throughout the day.  Another thought is that he is meditating on these judgments of God (Psalm 1 says to meditate day and night) with the words he has hidden in his heart (119:11). 

·       119:165-166: Now His response to the word of God is more quiet.  He has great peace throughout his day.  He has a strong confidence and hope in his thoughts about the future.  Do not miss the point however.  He has peace because he loved the word of God.  He has hope because he is “doing” the word of God.  There is no peace nor confident hope in a life of disobedience and disrespect to God’s word.

·       119:167-168: There are two words that appear in each of these verses.

o   Keep: Hebrew “shamar.”  It means to keep, guard, watch for, wait for, observe, retain, celebrate (as a holy day).  In every way, it means we have a strong focus on the word of God. 

o   Testimonies: Hebrew “edah.”  This term is used 26 times in the OT, 14 of those occurrences are in Psalm 119.  Abraham’s seven ewe lambs were a witness that he had dug the well (Ge. 21:30).  A pile of rocks were to be a witness that Laban would not cross that line against Jacob (Gen. 31:52).  The stone of witness in Joshua’s time was to be a witness, a testimony, of Israel’s commitment to keep the words of the LORD (Josh. 24:27).  The testimony was not the evidence but a record of the evidence.  So God’s word is a living testimony pointing to Him.  Amen!