Psalm 145:1-10, My Response to God (2)

The question we are answering is not so much “how should we respond to God” as it is “how can we respond to God?”  It is an encouragement to glorify Him with abundance and variety. 

·       I will extol You (v1).  ruwn 730.  This means to rise up, to set on high.  One of God’s titles is Most High God.  Thus, to extol Him is to speak of how much higher He is than any other god, that there is no one like Him.  The first use of the word is to speak of the flood as high above the earth (Gen. 7:17).  In that sense we can say the flood extolled God, who said He would bring waters to cover the whole earth.  Any denial of that fact does not extol God.  The second use is by Abraham, speaking to the king of Sodom, referring to the LORD as God Most High, the Possessor of heaven and earth (Gen. 14:22-23).  Abraham’s point is that he would take nothing from the king of Sodom, lest people think his riches were from men and not from God Most High.  What a great way to extol God before the people of this world. 

·       I will bless Your name forever and ever.  barak, 1288.  The root meaning here is “to kneel.”  Thus, you can say this is “extolling” God by humbling oneself.  I think that’s remarkable when you realize that God was the first to do this, in Gen. 1:22, when God blessed Adam and Eve.  In Gen. 9:26 Noah said, Blessed be the LORD, the God of Shem.  The term is used numerous times of God blessing man; in that sense, it is remarkable that we, too, can bless God.  When God blesses us, He doesn’t necessarily speak well of us; He actually prospers us in some way.  We might consider this, that to bless God certainly speaks well of Him; but it should involve our lives, in how we live according to and in support of His purposes.  By the way, the term is also used in v2.  So what does David say?  He will bless God forever and ever; he will bless God every day. 

·       I will praise your name forever and ever (v2).  The phrase is similar, of course, to the second line of v1.  We also have the word “praise” again.  But the word is different.  halal 1984.  This is the base word for hallelujah (praise the LORD).  The root meaning is to shine; so “praise” is to shine a light upon our Lord.  It also means to boast or be boastful.  What a great thought there is here.  Where will the light we shine upon our God be the brightest?  In the darkness, of course!  We ought not to cast our pearls before swine (Mt. 7:6), meaning we don’t need to be “preachy” before the world.  But we should not refrain from giving God the credit for our blessings.  The first use of halal is in Gen. 12:15 when the princes of Egypt commended Sarah to Pharaoh.  They were saying, “she’s beautiful; you should make her yours.”  So, we should shine a light on the Lord, telling people how glorious He is, that they might make Him their own.

Psalm 145:1-21, My Response to God (1)

We are travelling from California back to Montana.  This is a trip we have made often over the years, given our families are still in California.  So, when we go, if we’re not in a big hurry, we try to take a route different than I-15 through Salt Lake City.  This time we traversed “Utah Highway 12.”  It’s called a “scenic byway” and for good reason; it is full of the beauty of eastern Utah.  We went through Zion Nat’l. Park, dipped into Bryce NP briefly, travelled along the “Grand Staircase – Escalante Nat’l. Monument,” and had grand views of Capitol Reef NP.  All the way along, we believe we are seeing the work of our Creator God, which He made in great wisdom, and which He then “rearranged” by a cataclysmic flood. 

Now I don’t normally bore you with travelogue items (at least when we’re not in Israel).  But I mention it today in the context of what I want us to consider from Psalm 145.  What we have seen has caused us to call out to God in wonder and praise, for His works.  Likewise, the Psalmist (said to be David in the introduction) is full of praise to God for His works. 

But when we say “praise” what do we mean?  Don’t be quick to answer that question.  Let’s take a longer look at the different words that describe what praise to God looks like.  In the NKJV version, the English word “praise” is, for example, a translation of several different Hebrew words.  I hope you will be blessed by this, and encouraged to give God the variety and abundance of responses He deserves.  Our basic approach is to give a root definition (with the Strong’s Concordance number), and then look at the first use (or two) of the term in Scripture, which is often definitive of terms in the OT.

·       Title: A praise of David.  tehillah (8416).  This is a “hymn of praise.”  That makes sense.  It is, after all, the title of the Psalm.  The first use of this term was in Exodus 15:11, where it is part of the great hymn of praise which the people of Israel sang after crossing the Red Sea.  Another use of the word is in 2 Chron. 20:22 where the people of Judah began to sing and to praise when they went to war.  And, of course, the Lord granted victory.  One other use I will mention is what post-exilic Israel was told by the Levites: Blessed be Your glorious name, which is exalted above all blessing and praise (Neh. 9:5)!  Great reminder: God is greater than our praise.  We can never fully describe our God of praise.  We have several CDs in our car of pianists who accompany God’s people in local churches.  We love to sing along with them in the songs of praise.  We will be doing that again today, I am sure, as we go through “dinosaur land” in NE Utah. 

Gen. 35:1-15, Dwell at Bethel (3)

Once more, let us consider this passage.  We noted that God repeated the promise to Jacob, the promise that had been given to Abraham and Isaac.  This second time at Bethel was important for names.  First, God renamed Jacob, calling him “Israel.”  This name means, literally, God prevails.  This is interesting.  God first brought up this name to Jacob after the wrestling match at Mehanaim (Gen. 32:28).  And now, it is as if the naming is repeated.  But in Gen. 32 it is Jacob who prevails with God.  Yet, the name means, God prevails. 

This is the nature of Jacob’s life and relationship with God.  He was often scheming of ways to do God’s work for him.  While he accomplished some things, he kept getting into trouble, highlighted by his great trepidation when he returns to face Esau.  In the end, it was always God who was keeping His word, His promise to provide for Jacob.  So, the man who seems to prevail, gets the name that “God prevails.”  God will share His glory with no one else.  And after 400+ years in Egypt, during 40 years in the desert, you see that the name fits the nation: always worried that God won’t care for them, and yet always seeing God’s hand at work.  It's the nation’s character, and will be, until the King returns and reigns from Zion.

God also announces His name that is special to the Patriarchs: I am God Almighty (El Shaddai).  God first introduced Himself in this way to Abraham (Gen. 17:1).  He used it with Isaac, and it is frequently used in the book of Job, who is believed to have lived in the time of the fathers.  The name gives Jacob an important connection with his father and grandfather.  We often note that a person’s relationship with God must be personal; we cannot live off the faith of our parents.  That is actually what is happening here: Jacob is finally seeing God as his ancestors did.  In other word, his faith is becoming personal.

We see this personal connection with God in v7 when Jacob names the place, El Bethel.  This means, God of the house of God.  The first time Jacob was at Bethel, he got up in the morning and said, “God if you are real, and if you keep your word to me, I’ll worship you with a tenth of all I have.”  That might sound significant, but that is just another of Jacob’s schemes to get what he wants.  This second time, there is no bargain with God.  There is Jacob, humbled to a great degree, coming, erecting an altar, and confessing that he has come to know the God of the place.  He knows Him personally, not at a distance as before. 

The end of the passage tells us that Jacob went on from Bethel.  Deborah died while they were there; Rachel would die near Bethlehem, Isaac would die in Hebron, and Jacob would become one of the Patriarchs.  Life would go on.  And we don’t know that he ever returned to Bethel.  And that is how it is with us.  We don’t stay in the place of deep and sweet communion with God; life goes on.  But it goes on with a deeper faith, living out of God’s promises, until our own pilgrim journey comes to its appointed end.  How we need these times when, with our Bible, we come into the presence of God and stay for awhile. listening, speaking, communing with our God.

Psalm 17

What a wonderful book of hymns we have in the Psalms.  Each one, as in this one, is full of thoughts for meditation by the soul who would long to be renewed in the spirit of his mind.  Each one, as with this one, perfectly describes the deep things of the human heart in a way unmatched in any other literary piece.

This Psalm comes out of the inevitable conflict of the wicked and righteous (Psalm 1).  It is a prayer in which the Psalmist asks the Lord’s vindication of his situation.  In other words, he is leaving vengeance with God.  It is a situation in which the Psalmist maintains his own integrity (“a just cause”, v1), something that God Himself has proven (v3).  His integrity even extends to his own words, the area of greatest difficulty for God’s people (James 3:1-12).

David understands the two roads that Jesus referred to (Matt. 7:13-14): the broad path that leads to destruction he has avoided (v4), and instead has walked in “Your paths” (v5), the narrow road fraught with difficulty.  Because of the difficulty he is concerned with slipping, and knows he cannot keep his own way but must have the help of God.  Do not miss the obvious but often neglected means by which God helps: it is “by the word of Your lips” that David has kept on the straight and narrow.  The sword of the Spirit, the hammer and fire (Jer 23:29) that pulverizes and incinerates wickedness, the living and powerful two-edged sword that pierces to the deepest part of the inner man, the inspired word that reproves and instructs and perfects, is ever the daily food of the righteous!

The wicked who oppress the man of God are like hungry lions (1 Peter 5:8).  Thus David prays for protection as one who trusts in God (v7).  The two figures in v8 reveal a confidence in the compassionate God.  “The apple of Your eye” calls to mind how our Creator has provided protection for the most delicate and necessary part of our body.  Set in a boney cirque, hedged by the brow, hidden instinctively by the lash-lined lid, cleansed and lubricated by tears, and covered by the fast-healing cornea, the protection of the eye is a magnificent work of our Maker. 

To be “under the shadow of Your wings” is probably a picture from creation as well.  Jesus referred to this in Matt. 23:37 as “a hen gathers her chicks under her wings.”  The fact that His words are a lament over Jerusalem who refused the protection reminds us that this protection is provided by God but we must avail ourselves of that protection by faith, by trusting in the words of His mouth.  There is another possibility that David refers to the wings of the cherubim that cover the mercy seat and the Ark of the Covenant in the holy of holies.  To be under the shadow of these wings is a prayer for continued experience of the presence of God.

Both of these pictures speak of God’s compassion that He cares deeply for His own.  How unlike the wicked whose “fat hearts” (v10; horded riches and luxuries) are closed up to those around them.  Their problem is classically stated: they “have their portion in this life” (v14).  Their satisfactions are limited to the belly which God Himself, as Creator and Sustainer, has provided for.  The most long-term goal they have is to have a legacy through their children who will inherit all their cherished possessions.

How unlike those whose Portion is God (Ps. 16:5).  Their satisfaction is bound up in His righteousness; it will be enough to be like Him (Ps. 17:15).  This is a theme that is prominent in the New Testament, that of likeness to Christ.  It is our calling (Rom. 8:29; Eph. 1:4-5), the hope that purifies (1 John 3:2-3), and the joyous privilege of bearing the glory of Christ (2 Cor. 3:18; Rom. 12:2).  But it goes back to the Law: “you shall be holy, for I am holy” (e.g. Lev. 11:44-45).  This is the cry of humanity, created in the image of God, to be free from the sin that separates us from God that we might be satisfied in His likeness.  Even David knew that the Law itself could only describe this likeness; it could not produce it.  Like Moses who saw the glory of God and was transformed, so David longed to “see Your face in righteousness” that he might be satisfied “in Your likeness.” 

Let us consider these things seriously.  Let us not waste time on our own vindication but leave that with God.  Rather may we be devoted our calling, to being transformed into the image of God’s Son!

Gen. 35:1-15, Dwell at Bethel (2)

We are thinking about our relationship with God.  It is the equivalent of abiding in Christ (John 15:1-8).  Jacob first instructed his household to put away the foreign gods.  Notice what they did: they gave Jacob all the foreign gods which were in their hands, and the earrings which were in their ear (v4).  These things came from Padan Aram where Jacob had lived and built his fortune (being blessed by God); but they also likely came from the recent destruction of the city of Shechem (Gen. 34).  Earrings were common in the day, and were related to idolatry (cf Hos. 2:13). 

The ”earrings” might be important for us.  They were not the “gods” but were the accoutrements of idol worship.  When we think about idolatry in the heart, we know that we are in outward form what we are in the heart.  We can say, that whatever distracts us from Bethel, from communion with God, is evidence of idolatry.  Out families, our friends, our things, and so forth, when they distract us from time with God it tells us who or what is more important.  Don’t argue this point.  It’s common sense.

Notice what Jacob did with these things.  He hid them under the terebinth tree which was by Shechem.  Lest you think they were put there, and that later Jacob planned to return their and retrieve them, rest assured there is no evidence Jacob ever returned to Shechem.  He had gone south from there to Bethel, would continue on past Salem to the area of Bethlehem where Rachel would die, and then would go to be at Isaac’s side when he died, in Hebron.  Eventually, he would end up in Egypt, where God, through Joseph, would care for the family.  Shechem, where Levi and Simeon had destroyed all the men, was a place Jacob had left forever.

Jesus said it like this: No one can serve two masters … you cannot serve God and mammon (Mt. 6:24).  Paul said it like this: What agreement has the temple of God (i.e. house of God, Bethel) with idols?  For you are the temple of the living God (2 Cor. 6:16).  And again, Therefore, my beloved, flee from idolatry (1 Cor. 10:14).  Notice that: he said this to his “beloved,” to Christians.

Today, outside modern Bethel, is a traditional area where it is believed Jacob met God on two occasions.  There is a little hut, believed to have been erected by Moslems, in honor of Jacob and his dream-filled night.  There is also a rather amazing, old, gnarly oak tree, Allon Bachuth (v8, terebinth of weeping).  There is also a place identified as the location of the altar of idolatry erected by Jeroboam when the kingdom was divided after Solomon.  And, on the top of a building, there is an incredible view (if you happen to be there on a clear day, which almost never happens due to the agricultural haze) where you can see in all four directions, the land God gave to Abraham and Isaac, and to Jacob and his descendants.  Our Bethel is the place where, as God speaks to us through His word, we can remember His promises as well.  Let us frequently go, to dwell at Bethel!

Gen. 35:1-15, Dwell at Bethel (1)

First, I want to say something about yesterday’s post.  I re-read it, and felt my attitude was more critical of fellow-believers than necessary.  I also failed to note that I was preaching to myself, in terms of needing to learn to pray.  I am one who fails to make quality time for prayer.

Given what I just said, this is a good passage to consider.  God’s instructions to Jacob to arise, go up to Bethel, and dwell there are very appropriate for me and us to consider.  It is full of devotional truth. 

The first time Jacob came to Bethel, he spent the night, had a dream of angels ascending and descending, and was promised a future by God (28:10-22).  But he continued on his journey; the plan was to dwell in Padan Aram, with his uncle.  It’s now twenty plus years later; Jacob has his family, and he has returned to the land of his fathers.  As was true the first time, so now again, God speaks to Jacob in Bethel.  For Jacob, Bethel (lit. house of God) is the place of communion with God.  And God wants him to dwell there. 

God also wanted him to build an altar in Bethel.  If you have read Genesis, you know that was common.  Wherever Abraham went, and Isaac, the places where they stayed for awhile required an altar.  An altar is essential for worship, because it is there you offer sacrifices for sin so you can, in fact, commune with God.  So we, to be in fellowship with God, must first visit the altar, the cross of Jesus Christ.  We must bend the knee at the cross, before our Lord and Savior, whose once-for-all sacrifice is eternally sufficient for us. 

Having said that, did you see what Jacob did in order to make this journey?  He is going to the place where God spoke to him, in the day of my distress.  That was the time when Esau was out to get him for stealing the birthright.  God promised to take care of Jacob and bring him back to Bethel someday.  For Jacob, the twenty years, and then the journey back home to face up to Esau, was a time when he slowly but eventually came to realize that God had kept His word. 

Given all that, for Jacob to go to Bethel, everyone had to get rid of all the gods they might have.  Remember, Rachel brought back the idols of her father (31:30-35).  It is possible other family members had picked up some idols, or some of Jacob’s servants.  But they all had to be removed in order to commune with the God of Abraham and the Fear of Isaac (31:42). 

We need to think this through.  It is quite possible, quite likely, that our/my lack of meaningful conversation with God is due to the presence of other gods, and specifically, “the god of me!”  One thing that will confuse and stifle communion with God is the presence of other gods.  Dwelling at Bethel begins with a strong confession as to the uniqueness of God.  Father, there is none like you!

Luke 11:1-9, Teach Us To Pray

We want to add one final post related to the “Prayers of Paul.”  It has to do with growing in our relationship with God through prayer.

We have frequently used some questions to get at Paul’s style (I hope it’s okay with you to use that term) of prayer.  To whom did Paul pray?  For whom did Paul pray?  What prompted Paul to pray?  What requests?  What thanksgiving?  What encouragements did Paul mention that led him to believe God would answer his prayer? 

In one sense, these questions are suggested by his prayers.  He makes us stop and think about the answers to those questions because that is what is frequently involved in his praying.  But at the same time, these questions get at the nature of the Lord’s Prayer (the one where He did as His disciples asked: Lord, teach us to pray.  It also gets at the nature of prayer all over Scripture, including the Psalms.

Believers in Christ today, overall, are pretty lazy in the matter of praying.  For most I think that they think that prayer is not really that difficult.  If they actually read the Bible, they would be surprised to find out that someone (Epaphras) was laboring fervently for you in prayers (Col. 4:12).  Here’s a case where getting away from the Authorized Version was not helpful.  The KJV said he “wrestled” in prayer.  The word actually means to enter a context, such as an Olympic game, and to struggle or contend so as to win. 

Instead, most people, when you suggest they put some effort into praying, almost take pride in their short prayers.  They remind me that God is their friend and that they don’t need to get all worked up like the preacher does (except that today, it seems many pastors are on their side).  Can I also suggest that many (I don’t take polls, but I would suggest “most”) of these people will tell you, in moments of honesty, that God does not seem to answer their prayers.  I have heard this over and over.  If they are praying the will of God, and God is not answering their prayers, then they are making God (1 John 5:14-15) and His Son (John 16:23) out to be liars.  If they are NOT praying the will of God, then they are not laboring fervently in prayer.

By the way, did you hear Paul ever include in one of his prayers, the phrase “in Jesus’ name, Amen!”?  No, you didn’t.  Yet, go back, and see that time and again the Lord Jesus was included in Paul’s prayers.  He knew what it meant to “pray in Jesus’ name,” and it’s not just some formula.  For example, how often did we hear him prayer “to the God and Father of our Lord Jesus Christ.”  He did not come to the Father apart from the authority of Jesus’ name. 

Have you ever actually thought about God in relationship to some pressing need that occupies your prayers?  When the needs are material, do you come to God as the Creator and Sustainer? Or perhaps as the giver of every good and perfect gift? When you pray for children or grandchildren, do you recognize specifically the eternal God, who will outlive you and can work on the generations after you are gone?  Have you ever had a reason to pray to the invisible God, as Paul did?  Do you remind God of His work in Abraham or Moses or David or Peter, work that encourages you to come to him on behalf of your own loved ones?  Have you ever studied the Bible specifically on the issue that is causing you to worry or fear? 

Again, if you are the common, contemporary evangelical believer you will tell me this is all unimportant with God.  I will tell you that your faith is lacking because you don’t have a reason to believe God will answer.  The reason is bound up in His person, meaning His character and His word/promises.  I happen to find much encouragement in repeating Paul’s prayers from time to time.  But that is not enough, because my life challenges are different than his.  So may I suggest, for one thing, that you consider some previous studies, besides this one on Paul’s prayers.  The recent study of the Names of God can be such an encouragement (posted online 10/22-12/12/20).  Another is the study of the Lord’s Prayer (August 3-8, 2015).  And become a regular in the Psalms, where you hear one prayer after another, prayed by fellow-saints who know what it is to pray fervently.  But by all means, don’t be in such a hurry when you come to your Lord.  Come with Bible in hand/heart, ready to pray His word.  You can do no better!  And in the world of sound-bytes and days filled with noise, do as Christ did.  Come to the quiet place, and spend time with your God.

Philemon 1:4-6, A Prayer for Sharing our Faith

This short letter is almost like a business letter, although it is the “Lord’s business” that is at stake.  Paul is exhorting Philemon to take back the runaway slave Onesimus, who has put his trust in Christ.  Some think Paul is using tactics of the world, as he tries to encourage Philemon.  But that is to read in motives that Paul does not have.  He rejects flattery as a motivation (1 Th. 2:5), and the kindness both men had shown was true (in v19 Paul indicates that at some point in the past he had blessed Philemon in some way, perhaps because Paul’s gospel had been brought to Colossae, likely being the time Philemon trusted Christ).

Having said this, we need to note that Paul really is thankful for Philemon’s love and faith toward Christ and His Church.  Paul has been saying this frequently in his prayers, that God is to be thanked for the evidence of Christ’s life in people.  In the letter, Paul speaks of the church that meets at Philemon’s house (v2), and hopes to be able to come sometime and enjoy Philemon’s hospitality (v22). 

What usually catches people’s attention in this prayer is in v6.  Paul’s request has to do with Philemon sharing his faith, and that in some way his sharing will be more effective.  What is meant by “the communication/sharing of your faith?”

Certainly the general idea is that Philemon’s faith will become effective, as in energetic and perfected.  In my circles, “sharing your faith” is pretty much synonymous with telling others about Christ.  It’s sharing the gospel.  That could certainly fit in this context.  However, a closer look might be helpful in opening up our hearts to this.  “Sharing” comes from the family of Greek words that we often translate “fellowship.”  It is sharing, but not limited to verbal sharing. 

It’s interesting that in v17 Paul uses a “fellowship” term saying, if you then count me as a partner.  Paul means, “if we share the same faith, then please receive Onesimus; do something for me.”  Philemon would share the same faith as Paul.  But more than that, sharing his faith effectively must have something to do with the immediate situation.  By taking back the slave (whom Philemon had a right to punish and even put to death) Philemon would be sharing the faith of Onesimus.  Think of what Philemon’s business associates or neighbors or other unsaved people would think; he would be sharing his faith with them as well.  That action would be a powerful statement of the gospel.

Thus, this is a great prayer for us to pray for each other in the body of Christ; that in our day-to-day decisions, including and especially those played out before the world, we would more effectively share our faith.  It’s one thing if the world knows you have a church at your house.  That likely meant Philemon had a big home.  But it’s another thing when, as a follower of Christ, you chart a different course than what is normal in your culture.  Our gospel-actions (acts of kindness, love) will open up many more opportunities for the necessary gospel-words.

2 Timothy 1:3-5: A Prayer when Parting Ways

We are going to conclude our study of the Prayers of Paul with two prayers he offered up in intercession for individuals, Timothy and Philemon.  First, from Paul’s last inspired epistle, for Timothy.

We have called this “a prayer when parting ways.”  You may say they have already parted ways, as they are not together.  But, of course, the context of this letter is that Paul seems sure that it will not be long before he goes to be with the Lord.  Thus, it is a final parting.

Paul addresses the prayer to God, whom I serve with a pure conscience, as my forefathers did.  If you know your time here is short, you want to know that you are about to meet God with a pure conscience.  This does not mean Paul was sinless in his ministry.  But it means, that in times of hard decisions, about where to go next and how to minister to a particular church, and all the other ministry decisions, he has endeavored to follow the leading of the Head of the Church.  It means he believes his relationships are good, including with Peter (whom he reproved in Gal. 2) and Barnabas (with whom he disagreed over John Mark). 

The reference to his “forefathers” (whom I understand to be OT saints as Moses and Abraham and Jacob and David, who also were not sinless, yet came to the end of their lives ready to meet God) is part of the encouragement of this prayer for Timothy.  Paul realizes that service in the Kingdom of God is generational.  Paul was not the first; he won’t be the last.  Paul’s personal thoughts concerning Timothy also point out the generations, mentioning his grandmother and his mother.  The parting of ways that involve the death of a brother or sister in Christ must not leave us in despair; our trust is in God, that He will continue to do as He has for centuries: He will have His servants who will do His will.

We do not say these things without the realization that the relationship of these two men was deep and strong, and was borne out of some intense situations as Christ did mighty things through them in building His Church.  This is what moves Paul to pray, the remembrance of Timothy’s tears the last time they had been together.  Paul certainly longs to see Timothy again on earth.  But if, as it seems, it is near his time to leave this earth, he is able to speak words of Spirit-produced confidence, having seen in Timothy the same faith that was in Lois and Eunice. 

Certainly this prayer speaks to us about that day that is approaching when we too will part company with loved ones here.  What we can do is to be faithful.  God must do the work.  There will be unfinished projects that we will have to commit to Him.  Some of those projects/people we will want to encourage in final words.  We should ask God to help in this.  I can attest to the power of a godly father who was used of the Lord on his deathbed, used to exhort me to walk faithfully.

1 Timothy 1:12-17, Thanking God for Who I Am!

Prayer is, among other things, communion and conversation with God.  This passage begins with thanksgiving and ends with a committal to God.  These are forms of prayer, of conversing with God.  In between is Paul’s testimony, a testimony of God’s work in his coming to faith in Christ and of God’s putting him into the ministry.  That is what catches my attention about these “prayers.” 

Be careful when you read our description, that this is about thanking God for who I am.  This is not a reference to the worldly wisdom that says you should love yourself, think well of yourself, and believe that God loves you just like you are.  What the Bible says is, first, that we should not think too high of ourselves but to think soberly as God has dealt to each one a measure of faith (Rom. 12:3); and second, that God loves us enough to want to change us. 

Nothing Paul says about himself in today’s passage disagrees with either of those statements.  For what is Paul thankful?  He is thankful that the Head of the Church counted me thankful, putting me into the ministry.  That is not Paul saying Christ found something in him that qualified him as a minister.  Paul was a “faithful” sort of man; he was faithfully putting Christians to death and in prison.  He makes it clear that his faithfulness in serving Christ was due to Christ Jesus our Lord who has enabled me.  Again, Paul’s ignorant unbelief was not an excuse to justify his pre-Christian life.  It tells us why he needed mercy and glorifies God, not Paul, for the exceedingly abundant grace of our Lord.  What Paul became was due to his being in Christ Jesus.

By the way, Paul had to deal with this “pride” issue all through his ministry.  He struggled with speaking of his qualifications as an Apostle of Christ, something he had to do because he needed people to listen to him.  (Read Eph. 2-3; 1 Cor. 1-4; 2 Cor. 10-13 on this matter.)  So when he calls himself the “chief” of sinners, he means it.  His point in v16 is that Christ chose him as a pattern of how Christ treats those who come to Him, and Christ chose Paul because he was such a rotten sinner.

All this brings us to the “committal” in v17.  What a statement!  He gives ALL the glory to God.  He is the King eternal (endless in terms of time), immortal (cannot be corrupted), invisible (unseen); He is God who alone is wise.  In the context Paul is saying that what Christ did in putting him in ministry cannot be challenged; He has the total authority and perfect wisdom no one else has.  No one but God in Christ would have thought of this plan, to take a blasphemer, a persecutor, and an insolent man and save him and put him into ministry.

Now, is this a prayer for us to pray?  Absolutely!  Because we are no different.  I am that man.  Insolent, unbelieving, the chief of sinners.  What I will be when I stand before Christ is fully His mercy and abundant grace.  AMEN!

Psalm 16

This is a Psalm ascribed to the pen of David.  It is perhaps most recognized for its use in the preaching of the Apostles Peter and Paul in Acts.  Each referred to the closing verses of this Psalm as a prediction of the resurrection of the Messiah.  They both noted that David, upon death, saw corruption; but Christ did not.

Thus there is a question as to how we are to understand the Psalm.  Was David in any sense writing of himself?  Or is it entirely Messianic?  Let us come back to this at the end of our study.

Psalms 15 and 16 share a common theme of security or preservation (15:5; 16:8).  It is the theme of the prayer in Psalm 16: “Preserve me, O God, for in You I put my trust” (v1).  This prayer is followed by two confessions or expressions of that “trust”: “You are my Lord” (v2) and “You are the portion of my inheritance and my cup” (v5).  This does not only give us an outline; it makes clear what it means to trust God.  It means submission to His Sovereign will (Jas. 4:7); and it means seeing God as our great reward (Gen. 15:1; Heb. 11:6).  In other words, we follow Him knowing He will provide every need.

Consider the first confession: “You are my Lord” (v2-4).  The yielded man of God finds his delight in the people of God and will not join with those who go after another god.  This is not “cliquishness” but is a statement about those with whom we stand.  It is easier in the short term to stand with the wicked. That is why their path is the broad way that leads to destruction (Mt. 7:13-14).   The narrow road is difficult, but it is the path of those who are “fellow believers.”  In the New Testament one evidence of genuine faith is love of the brotherhood (1 John 4:20-21).

Ps. 16:2 contains an interesting phrase: “My goodness is nothing apart from You.”  Commentators tend to be somewhat evenly divided as to what this means.  If “goodness” is taken as a character trait, akin to kindness, then the Psalmist is saying he is not counting on his merit but he is trusting God.  This is true.  The scriptures say “there is none good, no not one” (Ps. 14:1,3; Eccl. 7:20).  On the other hand, the term is most often used of goodness in the sense of bounty or blessing.  This also is true, that our blessings are nothing apart from God.  Either fits the context.  As we have said, commentators are divided.  In the context the Psalmist is expressing the totality of his submission to the LORD as the Sovereign Lord.

In the second confession “You are the portion of my inheritance”, the Psalmist expresses a common theme of those who trust God.  The clearest picture of this idea was in God’s relationship to the tribe of Levi.  They were the Priestly tribe.  They received no inheritance of land as did the other tribes.  Instead, God was their inheritance (Josh. 13:33).  God would care for them and bless them abundantly.  But this was to be a picture of true faith.  The godly would see God as their “portion” or “lot”.  Meditate on this marvelous truth.

Psalm 73:26: My flesh and my heart fail; But God is the strength of my heart and my portion forever.

Psalm 119:57 You are my portion, O Lord; I have said that I would keep Your words.

Jeremiah 10:16 The Portion of Jacob is not like them, For He is the Maker of all things, And Israel is the tribe of His inheritance; The Lord of hosts is His name.

Lamentations 3:24 “The Lord is my portion,” says my soul, “Therefore I hope in Him!”

The extent of faith in God as one’s portion is seen not only in the way we trust His provision in this life (v7-8); it is seen in one’s hope in the life after this life (v9-11).  This is a more expanded version of Ps. 73:24: “You will guide me with Your counsel, and afterward receive me to glory.”  It is the Old Testament version of Paul’s words, “For me to live is Christ, to die is gain” (Phil. 1:21).  What the Psalmist is praying for is preservation at every level and in every situation.

Now let us come back to the question of the intended subject of this Psalm.  It seems to me we must follow the understanding of the Apostles Peter and Paul.  Both specifically pointed out that David did not have himself in mind (Acts 2:30; 13:36).  So we conclude that the proper interpretation is that the Psalm in its entirety is Messianic.  It is related to Jesus’ prayer in Gethsemane (“Not My will but Thine be done”) and His words of committal on the cross (“Into Thy hands I commit My spirit”).  In Gethsemane He acknowledges “You are My Lord” (Ps. 16:2).  At death He acknowledges God as His “Portion” (Ps. 16:5).

But does that mean this Psalm is not for the believer in Christ?  Certainly not!  One thing we must always be clear about is that Christ is the “Author and Finisher of our faith” (Heb. 12:2).  Jesus lived the life of faith with perfection, drawing upon His Father in every situation.  What does it mean for us to walk the walk of faith?  It means exactly as it did for the Son of God: submission to the will of the Sovereign Lord and drawing upon God as my portion.

“Preserve me, O God, for in You I put my trust.”

2 Thess. 3:1-5, A Prayer for Loving Patience

We have not highlighted all of Paul’s “invocations and benedictions.”  But this one (3:5) demands our attention. 

For who is Paul praying? The “brethren” at Thessalonica (3:1).

The primary reason for this letter is Paul’s dealing with a question about the “day of the Lord” (2:1-2).  In the verses leading to this prayer Paul asks for prayer that he might be delivered from unreasonable and wicked men; that was a significant issue.  They he speaks of the Lord’s faithfulness and his confidence in the faithfulness of the Thessalonian believers.  The people are reminded: there’s trouble everywhere, for Christians; but God is faithful to protect; and you need to walk in obedience.  With that background he prays this prayer.

To whom is Paul praying?  “the Lord”

This is the same one who he has just said will be faithful in protecting them.  They are not in a situation where they must be afraid.  In spite of what some have tried to tell them, they are not in the “day of the Lord.”  This assurance of God’s faithful keeping means they are free to live in a way that pleases Him.  Thus, Paul does not pray for their protection; he prays for God’s resources to glorify Him.

What requests does Paul present?

First, he prays the Lord will “direct your hearts.”  Literally, it means to make or keep one straight.  It can include the idea of removing hindrances, such as distractions or fears, etc.  It is applied to their “hearts,” so the idea is that at the very seat of their being God would make them straight.  If the heart is right, then the soul is right and the body will follow along.  I am again reminded of the Psalms, where David prayed, unite my heart to fear Your name (Ps. 86:11).

Paul desires the Lord to make their hearts straight in regard to two matters: the love of God and the patience of Christ.  God’s love, the love that brought Him to send His Son as the atoning sacrifice for sin (John 3:16).  And Christ’s patience, whereby for the joy that was set before Him endured the cross (Heb. 12:2).  When we bring these together, we have …

·       Loving perseverance:  It is not “if I have to I’ll stay by you and love you.”  Rather, “I count it joy to endure for God.”

·       Persevering love: It is not “Things aren’t going right; I will just have to quit helping you.”  Rather, “Love never fails.  The fact that you offended me just tells me I have to love you more.”   

Oh, that someone is praying this prayer for me.  How I long to love as God loves, patiently as Christ.  Lord, straighten my heart, direct my heart into the love of God and the patience of Christ.

2 Thess. 2:13-17, A Prayer for Standing Fast (2)

What requests does Paul make?

·       Comfort your hearts.  The key to this request is that this word “comfort” is from the same family of words as “consolation” in v16.  Verse 16, in the NKJV, says He has given us everlasting consolation.  But “us” is in italics, meaning it is not in the Greek.  It’s true that God has given this to “us” but if we read that He has given everlasting consolation, it says something different.  It says God provided this, which He did, through His Son.  Hebrews, with it’s emphasis on our High Priest “forever,” makes this point clear.  Then, what Paul is praying for, is that out of that everlasting consolation He will comfort our hearts.  What wonderful words for these believers in their time of affliction.

·       Establish you in every good word and work.  Again, the context of suffering is important here.  Our sufferings remind us of our frailty and our mortality.  In this present body, thank God, we are not eternal; there is another body prepared for us that will take us through eternity.  Thus, we need to know that God, who is eternal, will be answering our prayers even after we die.  We are encouraged to know that the aspirations we have now, aspirations that glorify God, God will still be here to bring them to fruition. 

o   You may remember this idea from Psalm 90.  That song is all about God (from everlasting to everlasting You are God, 90:2) and frail man (they are like grass which grows up: in the morning it flourishes and grows up; in the evening it is cut down and withers, 90:5-6).  Jesus prayed this prayer on the cross: Into Thy hands I commit My spirit!  All the OT saints had this mindset.  They died, waiting for what God promised (Heb. 11:39-40), the salvation through the Seed of the woman (Gen. 3:15).  This is the prayer of those who recognize that this life is a pilgrimage (Heb. 11:13-16).

What resources does Paul mention that make it possible for the need to be met?

This is important.  The answers encourage our faith, helping us to believe God for things not seen.  What encouragement did Paul call on here?

·       Encouragement is found in what God has already done.  We have drawn attention to this already, but does this not encourage you to pray this prayer for those in severe trial?  Our God has a long history of doing mighty things for the poor and needy.  He is the same today as then.

·       Encouragement is found in God’s grace.  Meditate on the “grace of God.”  Remember, as Paul said elsewhere, He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things (Rom. 8:32).

2 Thess. 2:13-17, A Prayer for Standing Fast (1)

For whom is Paul praying? Again, the Church of the Thessalonians.

We should note how Paul refers to them.

·       They are brethren beloved by the Lord.  This is a term of endearment; but it is also the basis for some other wonderful things he says concerning them.

·       From the beginning they were chosen by God for salvation.

·       This salvation was to be through the work of God (sanctification by the Spirit ) and by the response of the Thessalonians (through … belief in the truth).

·       This salvation also required that they be called by God, which He did through the preaching of the gospel by Paul, the gospel of Christ’s death, burial and resurrection.

·       This salvation would be for the obtaining of the glory of our Lord Jesus Christ.  This theme we spoke of in our previous post. 

I encourage you to meditate on these truths, because they are true of every believer in Christ.  Not only do you want to reckon these things to be true of you; you also want to reckon them to be true of believers for whom you pray.

To whom is Paul praying?

He gives thanks to God (v13), and entrusts the believers to our Lord Jesus Christ Himself, and our God and Father (v16).

What words, phrases, titles, names are applied to God by Paul?

·       In v16 Paul addresses our Lord Jesus Christ Himself.  The added reflexive pronoun emphasizes Christ as significant in this prayer.  The Father is the giver of every good and perfect gift.  The Son, for one thing, is the head of the Church, and will lead His people as their Good Shepherd.  For another thing, it is both the Son and the Father who have done what is recorded in the last half of v16.

·       Who has loved us and given us everlasting consolation and good hope by grace (v16b).  Paul describes God according to what He has already done in Christ.  We have been loved; everlasting comfort has been given, as has good hope by grace (how I love that truth about God).  What Paul will go on to pray for is that the Thessalonians will continue to experience these things until they have been perfected.  This is how we ought to pray: to recognize that what we ask for, God has already been giving to us.  That kind of thing encourages our faith.

What moves Paul to pray?

Paul is praying for help so that the Thessalonians will stand fast and hold the traditions which you were taught.  He commands them to do this; but then prays for them that they will be able to do this.  Paul does this regularly; so should we.  When we encourage someone to take a path to please God, we need to stop and pray with them and then keep on praying for them to be able to stay on the path to its end.

2 Thess. 1:1-12, A Prayer for Blessing in Affliction (3)

What resources does Paul mention that make it possible for this prayer to be answered?

·       God’s power (v11).  It may be that this reference to power applies to both the matter of goodness as well as the work of faith.  But we have already seen (in the prayers of Eph. 1 and Col. 1) that faith needs power from God to do its work.  That is what Paul counts on here.  The desire to use trials for God’s purpose and glory can assuredly have God’s power.

·       The grace of our God and the Lord Jesus Christ (v12).  The same can be said of God’s grace, that such a noble goal will have God’s provision.  But I would say that, given the sequence of the phrases, the provision of grace from the Father and the Son is related to the two accomplishments in v12.  So let us move on.

What is to be accomplished by fulfillment of the requests?

·       That the name of our Lord Jesus Christ may be glorified in you.  Paul had this desire, to glorify Christ through his sufferings: according to my earnest expectation an hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death (Phil. 1:20).  The “whether by life or by death” attitude must permeate the Christian every day, whether he thinks persecution is imminent or not.  It’s identical to the admonition to present your bodies a living sacrifice (Rom. 12:1), being yielded to Christ.  It is the evidence of Christ when we know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death (Phil. 3:10).  It is being crucified with Christ, yet living by His faith (Gal. 2:20).  It is to deny himself, and take up his cross, and follow Christ, and losing one’s life for Christ’s sake (Mt. 24:24-25).  Only in this setting can one truly live so that Christ is glorified in them.  That is why Paul prayed v11!

·       And you in Him.  Now, pardon the repeated scriptures in the preceding paragraph.  But I wanted to set us up for this.  When we use our trials to please God and do the work of Christ, Christ is glorified in us, and WE ARE GLORIFIED IN HIM!  If you go back to each of the above passages, in the context there will be what we can call an “upside” for the believer.  If you lose your life for Christ’s sake, you find it.  If you present your body a living sacrifice you prove the will of God in your life.  When you magnify Christ in your body, you find that to live is Christ and to die is gain (Phil. 1:21).  The fact is, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom. 8:18). Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory (2 Cor. 4:17).  Hallelujah!  What a magnificent prayer.  Let us pray this, and live this. 

2 Thess. 1:1-12, A Prayer for Blessing in Affliction (2)

First, Paul prays that God would count them worthy of their calling.  He is praying they will be faithful through the trials, faithful as followers of Christ.

·       Request #2a: that our God would … fulfill all the good pleasure of His goodness.

o   We underlined “His” because it is not in the Greek.  The “goodness” is that of the Thessalonians, not God.  You can say, if you wish, that all our goodness is from God, and that without Christ we can do nothing, and of course, you would be right.  But the point in this prayer is that the mature qualities of the Christian life, being lived out by the Thessalonians in the time of persecution, are what Paul is praying for.  He prays that their goodness will accomplish its goal.  What these believers are doing is what Christ told them to do: But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you (Mt. 5:44; Paul said the same in Rom. 12:14).

o   The “goodness” here is the fruit of the Spirit (Gal. 5:22; Eph. 5:9).  It is a general term for kindness, but also includes moral excellence.  And notice Paul’s specific wording: that God would fulfill (to complete, make something to abound with liberality) all the good pleasure (their kind intentions) of goodness.  Christians under persecution have a totally different plan than people who live by worldly wisdom.  They have a desire to see their persecutors come to honor Christ.  Thus, the Christian seeks to love his enemy.  This is what Paul is praying for.

·       Request #2b: that our God would … fulfill … the work of faith with power. 

o   This is a similar request to the previous one.  Do you remember Paul’s thanksgiving at the beginning of 1 Thessalonians?  He was thankful for their work of faith.  This suggests something different and in addition to the “goodness” they are showing.  The work of faith is our obedience to Christ, that we make disciples in all nations (Mt. 28:19-20).  Thus, Paul is praying that the work of building the Body of Christ in Thessalonica will go on, even in the face of persecution. 

There is more to say about this prayer.  But for now, let us think about situations where this prayer should be prayed.  How about when a fellow-believer is ridiculed for his faith in the workplace?  Or when a brother or sister is under attack from their family, perhaps parents making life difficult for a believing child, or when being opposed by a spouse?  How about when a child is ridiculed by classmates in school?  What a great prayer in these situations, that the believer will not hold back righteous kindness, and will be faithful as a testimony for Christ!  As followers of Christ, we have such amazing opportunities to let our light shine in this world.  Let us pray for one another to do just that.

2 Thess. 1:1-12, A Prayer for Blessing in Affliction (1)

For whom is Paul praying?

He is praying for “the church of the Thessalonians in God our Father and the Lord Jesus Christ.”  This is a prayer for believers.

To whom is Paul praying? “our God”

What moves Paul to pray?

Verse 11 begins with “therefore.”  The previous paragraph describes a growing church (your faith grows exceedingly, and the love of every one of you all abounds toward each other, v3).  This growth in Christlikeness is taking place in persecutions and tribulations.  Paul is assuring them that, as difficult as the situation is that they are enduring, in the end (when He comes, in that day, to be glorified in His saints and to be admired among all those who believe), God will give them rest and those who trouble them will receive their just punishment.  This assurance brings him to prayer, not praying that they will be delivered from persecution but that their faithfulness in affliction will bring glory to God.

For what is Paul thankful?

The body of the prayer is in v11-12 and this contains the request.  But back in v3-4 Paul talks about what he is thankful for, and it is yet again, their faith and love and their patience and faith in the midst of persecution.  We have spoken about this because it is common in Paul’s letters.  But let us note that, in this context, it is the faith, hope and love that has brought them into the persecutions and tribulations. 

What requests does Paul present?

In several of Paul’s prayers we have noted only one request, sometimes with multiple effects brought about by the answering of that one request.  In this short prayer there are two requests, and the second one has a part “A” and “B” so that you might think there are three requests.  Let us begin with the first.

·       Request #1: that our God would count you worthy of this calling. 

What calling is Paul talking about?  It can refer to the beginning of their new life, as in 1 Cor. 1:26: you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.  But the term is also used of our goal, as in Phil. 3:14: I press toward the gosl for the prize of the upward call of God in Christ Jesus.  In fact, those are not “two” callings but the same calling.  We have seen Paul’s confidence in Phil. 1:6, that the One who began the work in the believer will complete it.  I believe that, in this request, that is what Paul is asking for, in praying God would count them “worthy” of calling them.  In other words, that through the afflictions, they would be faithful, showing, as he says in 2 Th. 1:5, that you may be counted worthy of the kingdom of God.  In 1 Th. 2:12 Paul encouraged these same believers, to walk worthy of God who calls you into His own kingdom and glory.  Think about this, and we will pick it up in our next post.

Psalm 15

Psalm 15 and 16 have a common theme of security.  One ends, “He who does these things shall never be moved;” the other begins, “Preserve me, O God, for in You I put my trust.”  It illustrates 2 Timothy 2:19 where the “solid foundation of God” is two-fold: “The Lord knows those who are His” (i.e. the Lord preserves, Psa. 16); and “Let everyone who names the name of Christ depart from iniquity” (i.e. he who does these things shall never be moved, Psa. 15).

Let us avoid the confusion of those who are ignorant of Scripture.  Psalm 15 is not saying that we “earn” a relationship with God by a righteousness of our own.  This is never the case, whether under the Law (Old Testament) or under grace (New Testament).  It is true that we cannot dwell in God’s presence without a change so profound that Jesus referred to it as being “born again” (John 3).  But that righteousness is first “accounted” to the believer (Gen. 15:6; Rom. 4; Phil. 3:9).  And then that righteousness is worked out in the day-to-day life of the believer as he is transformed into the likeness of Christ (2 Cor. 3:18).  This is the one who “walks uprightly and works righteousness.”  It is never the product of the flesh (i.e. the personal effort of the man); it is always God who works in and through the man (Phil. 2:13). 

The joys of this great hymn are bound up in a good understanding of the opening verse.  Verses 2-5 are quite understandable and should be the object of meditation, allowing the Spirit of God to convict and encourage us in our walk.  But what is David’s question?

Both key verbs “abide” and “dwell” have to do with being settled down.  The first means to sojourn, to seek hospitality.  It emphasizes being in a place not necessarily our own but in which we find a real welcome.  The latter term means to reside, to make our home there.  The emphasis takes us beyond being a welcome guest to making the place our actual home. 

The “place” we are talking about is the LORDs “tabernacle” and “holy hill”.   The former term refers to a tent, the place where nomadic people would live or people like shepherds whose work moves them to different places.  In other words, it is a place that we have no matter where we happen to be at the time.  It was the term used for the tent of God’s dwelling in the wilderness, and then the place David built was a tent in which the Ark of the Covenant was placed (1 Chron. 16:1). 

This tent erected by David was in Jerusalem which sat on the upslope of what is today the southern upslope of Mt. Moriah.  However the city was called by the name of the larger hill to the west, Mt. Zion.  Thus in David’s day a reference to God’s holy hill was appropriate.  It is the hill of God’s apartness or separation.  This is the reason the answer to the question (vs.2-5) is what it is.  We cannot enjoy God’s presence and enjoy sin at the same time.

Thus David’s question asks who may be at home in the welcoming-home of the God who is to be revered as totally set apart from us.  Ponder this thought!  There are believers who err on both sides of the blessed relationship we have with God.  Some stress familiarity with God, a friendship similar to that which we have with our hunting buddies or shopping pals.  Others hold the holy God at such a distance that He cannot be enjoyed; they struggle to be “settled down” with Him.  Still others come along and say “it’s both.” 

I would suggest to you, NONE OF THIS IS CORRECT!  Yes, sometimes in His presence we are rejoicing, other times we are burdened.  But ALWAYS we come in uprightness, confessing our sins and acknowledging the atoning sacrifice of Christ.  Always we come, welcomed by grace, without forgetting the holiness of the One in whose presence we live. 

Now let us remind ourselves of one final thought.  The “holy hill” of the LORD today is not in Jerusalem.  Neither is it in the New Jerusalem, the heaven we long for.  For believers in Jesus Christ the temple of God is within, by the abiding presence of the Holy Spirit.  1 Cor. 6:18-20 is the New Testament version of Psalm 15, if you will.  Since our bodies are the temple of God, the movable dwelling place (tabernacle), the hill of His separateness, let us glorify Him with our bodies as well as in our “spirit”.  It is all His.

What a glorious blessing that God bids us come into His presence.  Let us enjoy that Presence.  Let us not visit occasionally; let us dwell there, let us be at home there!  In that “place” you will never be moved!