1 John 1:1-4

DISCUSSION QUESTIONS

1. Why is it significant that 1 John was written to provide assurance of salvation? How should this purpose shape the way we should read and apply the letter?

2. What evidence supports the apostle John as the author of this letter? How do the similarities between 1 John and the Gospel of John reinforce this claim?

3. How do these verses emphasize that Jesus is both fully God and fully man? Why is this doctrine essential to the Christian faith, and how does it counter false teachings like Gnosticism?

4. Gary Burge describes Christian fellowship as “triangular”—between God, us, and other believers. How should this perspective affect our relationships within the church?

5. John writes so that "our joy may be complete." How does fellowship with God and His people bring true joy? Have you experienced this in your own life?

SERMON MANUSCRIPT
Have you ever struggled with your faith? Have you ever doubted? Have you ever wondered, “Am I even a Christian?” If that’s you, I would invite you to turn in your Bibles to 1 John. The book of 1 John is a small book nestled deep in the back of the Bible. The Bible is about a good God and his intense love for his people. It has 66 books, which can be divided into two sections: the Old Testament and the New Testament. The Old Testament has 39 books, and the New Testament has 27 books. 2 Timothy 3:16 says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” So, as Christians, we believe all of the Bible is literally the breath of God, the God-inspired word of God. The Bible is not man’s words about God. It is God’s word that is given to man through man. Therefore, in this letter, we find God (through the apostle John) coming to his people, providing them with ways to know they have life in him. The book of 1 John was written to provide assurance of salvation to believers, encouraging them to walk in obedience and love.

AUTHORSHIP

Before we dive into this letter, I believe it would be helpful for us to do some necessary work behind the scenes for a moment. We must answer questions regarding authorship, time, place, audience, purpose, etc.

So, let’s talk about authorship for a moment. Interestingly, this letter doesn’t explicitly identify John as the author. In some New Testament letters, like those written by Paul, the author identifies himself right out the gate— “Paul, an apostle of Christ Jesus by the will of God, to the saints who are in Ephesus…” But that’s not the case with this letter, which tells us that the author of this letter must have been widely recognized as a leader of the early church and content with not being a focal point in the early church.

The apostle John was one of those guys you would have loved to be around. He was content living in the shadows. He was one of those guys who kept the main thing, Jesus, the main thing. To John, it was more important that you knew Jesus than his name. He was eager to keep the limelight off himself and onto Jesus.

So, if there is no identification in this letter, how do we know the author is John? Well, we can confidently conclude that the author of this letter must have been John because of his writing style. The themes, vocabulary, and writing style found in this letter resemble other writings that are attributed to John, like the gospel of John.

Think about it like a child calling a parent on the cellphone. Although the child may not come right out and say, “Hey, mom! This is _____.” the mom would know exactly who it is speaking because of the child's words, phrases, and accent. That’s the case here. Those familiar with John’s gospel will quickly pick up on the similarities between this letter and the gospel of John.

In John 1:5, for example, John says, “The light shines in the darkness, and the darkness has not overcome it.” In 1 John 1:5-7, he says, “God is light, and in him there is no darkness at all. If we walk in the light as he is in the light, we have fellowship with one another.”

In John 3:16, he says, “For God so loved the world that he gave his only Son…” In 1 John 4:7-8, he says, “Beloved, let us love one another, for love is from God… God is love.”

In John 14:9, he says, "Whoever has seen me has seen the Father." In 1 John 2:23, he says, "No one who denies the Son has the Father. Whoever confesses the Son has the Father also."

In John 5:24, he says, "Whoever hears my word and believes him who sent me has eternal life.” In 1 John 5:11-13, he says, "God gave us eternal life, and this life is in his Son… that you may know that you have eternal life."

In John 14:26, he says, "But the Helper, the Holy Spirit, whom the Father will send in my name, He will teach you all things.” 1 John 2:20, 27, he says, "You have been anointed by the Holy One… the anointing that you received from Him abides in you."

In John 15:18-19, he says, "If the world hates you, know that it has hated me before it hated you.” In 1 John 3:13, he says, "Do not be surprised, brothers, that the world hates you."

On top of these, we see similar phrases used between the two, such as being “born of God” (John 3:3-7, 1 John 5:1), “keeping his commandment” (John 14:15, 1 John 2:3-4), “abiding in him” (John 15:4-7, 1 John 2:24, 4:13), and “overcoming the world” (John 16:33, 1 John 5:4-5). So, when you survey these similarities, you begin to see how 1 John expands on many of the things taught by Jesus in the gospel of John.

TIME, PLACE, AND AUDIENCE

It’s believed that John wrote this letter from Ephesus sometime between AD 80 and 95, most likely to churches in Asia Minor (Daniel Akin). Scholars come to this conclusion because of early church tradition rather than specific biblical evidence. Irenaeus (130-202AD) identified John as the author and stated that John spent his later years in Ephesus, leading the church there. A bishop of Ephesus named Polycrates (190AD) mentioned that John had lived and died in Ephesus. Eusebius (260-339AD) recorded that John ministered in Ephesus and wrote his letters from there.

Scholars believe this letter was not written to a specific church but to a general, wide-ranging audience, likely a network of churches in Asia Minor (modern-day Turkey). They come to this conclusion because of the language he uses throughout the letter: “My little children” (2:1, 12-14),” beloved” (3:2, 4:1, 7), and “brothers” (3:13). There’s also a repeated theme of fellowship with other believers that pulses throughout this letter, suggesting a broader Christian community that he’s addressing. So, as we read through this letter, let us do so not through a personal lens but through a corporate lens. And when I say “corporate,” I don’t mean corporate within the context of Harbor. I mean corporate within the context of the network of churches within the greater region that Harbor is a part of. We are a part of a network of churches in our area. And in this network, we are all family working toward the same goal: to make much of Jesus.

PURPOSE

John, the son of Zebedee and the brother of James, is the author of this letter and four other books in the New Testament (the gospel of John, 1 John, 2 John, 3 John, and Revelation). However, although the author of these four books is the same, their purpose is different. Daniel Akin states, “He wrote the Gospel of John to convert sinners. He wrote the epistles of John to confirm the saints. And he wrote the book of Revelation to coronate the Savior.” He goes on to say, “Similar to how the Gospel of John was written that we might have eternal life (John 20:31), 1 John was written that we might know we have eternal life.” 1 John is intended to help you wrestle with the question, “How do I know I’m a Christian?” It provides tangible examples of how we can know we are in Christ.

1 JOHN 1:1-4

At the start of his letter, John emphasizes Jesus’ eternal nature and humanity—He is fully God and fully man. He was seen, heard, and touched, proving His physical existence. Therefore, eternal life is found exclusively in Jesus. Those who have experienced life in Jesus will begin to experience a joy-filled fellowship with his people.

Let’s dive in.

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— 2 the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— 3 that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4 And we are writing these things so that our joy may be complete.

FULLY GOD, FULLY MAN

John begins this epistle By drawing our attention to Jesus' eternal state, similar to how he began his gospel. At the start of his gospel, he says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it… And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” And now he’s using that similar language at the start of this epistle. But this time, he’s zooming in on the humanity of the eternal one.

The phrase “that which is from the beginning” implies one who existed before the foundation of the world. He’s saying, “There was one who existed at the beginning of time, and we have seen him with our own eyes. There was one who all things were created by, through, and for, and we have heard him with our own ears. There is one who holds all things together, and we have touched him with our own hands.”

The introduction of this epistle reminds us of Christ's dual nature: He is divine and human, fully God and fully man. Jesus is fully God and fully man. The divine one who existed before the foundation of this world has become flesh and dwelt among us, and we have seen, heard, and touched him. The creator has entered into his creation.

Around this time, a false teaching called Gnosticism began to take shape in and around the church, which held to the belief that the material world is corrupt and evil and that Jesus wasn’t a literal human. If that’s the case, then right from the jump, John is pushing back against this false teaching that has likely begun seeping into the church. Jesus was not a mystical, spiritual being; he was God in the flesh, fully God, fully man. “The one from the beginning” wept like us, laughed like us, grew like us, ate like us, drank like us, bled like us, and died like us. As Gary Burge puts it, “He who existed from limitless eternity has entered time and space and taken up residence here on earth.”

Now, really quick, notice how John is speaking in a plural sense here— “We have heard…” “We have seen with our eyes…” “Touched with our hands…” “We have seen it, and testify to it and proclaim to you the eternal life…” The testimony of Jesus that John is proclaiming is not simply his opinion. It is a firsthand witness that he is proclaiming in harmony with a collective of witnesses of those who have seen, heard, and touched Jesus. He and the other apostles proclaim the message of the one who came to save sinners.

THE LIFE

Let me draw your attention to the end of verse 1 and verse 2– “Concerning the word of life— the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us…” “Life” is the Greek word zōē, used three times in this opening statement. It’s a signature John phrase. It’s used 135 times in the New Testament. Of those 135 occurrences, 66 are attributed to John, which is 49 percent of total occurrences. This concept is important to John and central to his teaching.

I think John is saying here that eternal life resides in the historical person, Jesus. In using the words of Gary Burge, John is seeking to make sure we are absolutely certain that “the eternal life described here is grounded in the historical events of Jesus’ life. In other words, eternal life is not the by-product of some enlightenment or knowledge acquired mystically. Eternal life is historically anchored in what we may call the scandal of particularity unique to Christianity. The life of God has been channeled to us through a historical event, an event that John says has been verified by people who saw it.”

Jesus is the one in whom literal, physical life is found, and he’s the one in whom spiritual life is found. Where there was nothing in Genesis 1, the Father, through the Son, brought forth life. And where mankind is lifelessly dead in our sins, the Father, through the Son, brings those who believe in him to life. Jesus is the source of life for all things, everywhere, and he is the source of eternal life for all who believe in him. Where sin brought forth death, Jesus came to bring life. The one in whom life resides has come so we might have life in him. Jesus is “the way, the truth, and the life. No one comes to the Father except through [him].”

TRIANGULAR FELLOWSHIP

John then slowly shifts his focus toward his readers, the church— “that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ.”

In the first seven verses of this letter, John speaks of fellowship four times. The Greek word is koinonia, which means associating with someone through participation and generosity. It’s a term of commitment and intimacy. It speaks of sharing something significant and important in common. So, John proclaims what he’s experienced so that others can experience it as well. But he doesn’t want them to experience what he’s experienced away from him; he wants them to experience what he’s experienced with him. At the heart of gospel proclamation is an invitation to gospel community. The church is not a closed society. Our doors are never locked. We want others to fellowship with us as we fellowship with God. We are an inviting people. Gospel fellowship is a fruit of gospel proclamation. We proclaim the gospel boldly, hoping that others might fellowship with us as our fellowship is with God. We want others to join us in gospel fellowship.

But Christian community is not merely horizontal; it’s triangular. Gary Burge, in his commentary on 1 John, says, “Christian fellowship is triangular: my life in fellowship with Christ, your life in fellowship with Christ, and my life in fellowship with yours. The mystical union I enjoy with Christ becomes the substance that binds the church together.” So, John is inviting the church to fellowship with him as his fellowship is with the Father and the Son. What makes the church unique is its triangular nature.“Unlike every other religion, Christianity brings us into intimate relationship with a God who is Savior and Father.” Our commonality isn’t golf. It’s not parenthood. It’s not CrossFit. It’s not knitting. Our commonality is our intimate fellowship with God.

This raises the important question, “Is your fellowship with the Father and his Son Jesus Christ?” If Christian fellowship is triangular, could, at times, our lack of connection with the church stems from a lack of fellowship with God? Could a disconnect from God lead to a disconnect from God’s people? Could a fractured relationship with the church be a byproduct of a fractured relationship with God?

COMPLETE JOY

John says, “And we writing these things so that our joy may be complete.” Some manuscripts say, “And we are writing these things so that your joy may be complete.” I think we can safely conclude here that knowing God is knowing joy. The Christian life is a joy-filled life. The deeper we walk with Jesus, the more our lives will be marked by joy. The deeper we grow in our fellowship with the church, the more joy we will begin to experience. Fellowship with God and his people should be a joyous endeavor. We are here for each other’s joy.

Theology 101: What happens in the end?

DISCUSSION QUESTIONS:

1. What are the main differences between personal eschatology and general eschatology? Why might one be more immediately important to our daily lives?

2. Based on the parable of the rich man and Lazarus (Luke 16:19-31), what does the Bible suggest about what happens immediately after death?

3. How does the concept that “death is inevitable and judgment comes immediately after” (as seen in Hebrews 9:27) affect your understanding of life’s priorities?

4. What are the three main views regarding the millennial kingdom in Revelation 20? Which view do you feel is most accurate? Why?

5. How should the reality of heaven and hell impact the way we live?

SERMON MANUSCRIPT:
Of all the various topics in Scripture, Eschatology is hands down the most controversial. One tricky aspect of the Bible is determining what passages about the future mean. It’s far easier to connect the dots to something that has happened in the past than to something that will happen in the future. Therefore, some of these topics have an inherent sense of blurriness. Thus, we need to handle them with grace.

The Bible is true. God has a will and has made his will known to us in the Scriptures. The future will play out exactly as he plans and precisely as he says in his word. One day, the fog will be removed, and we will see with precise clarity how God’s plan will play out in the future. But, until that day, we’re left trying to see through the fog what God’s will is for the future.

PERSONAL ESCHATOLOGY

Now, some theologians divide Eschatology into two camps: personal eschatology and general eschatology. Personal eschatology seeks to answer the pressing questions of what will happen at the end of your life. General eschatology aims to answer the pressing questions of what will happen at the end of this world.

So, we will first spend some time swimming in the pool of personal eschatology, then get out and dive into the pool of general eschatology.

But, my pastoral warning for us before we begin is this: we’ve missed the point if we ever find ourselves more concerned with general eschatology than personal eschatology.

So, let's begin our discussion today by highlighting personal eschatology.

One thing I’ve loved about Harbor so far in this season of our life is that I’ve officiated more weddings than funerals. But I’m not ignorant of the reality that those numbers will eventually start to level out. The sobering reality of life is that death is inevitable; it’s coming for us all.

The Bible describes two people who escaped death, Enoch and Elijah. Enoch “walked with God and was taken (Gen. 5:24 and Heb 11:5),” and Elijah was “taken up in a whirlwind into heaven (2 Kings 2:11).” Everyone else— Jesus included— has drank from the bitter cup of death. The unfortunate reality is that death is coming for us all. Our breaths on this planet are limited; only God knows how many we have left. So, as we approach our final breath, we’re left with the question, “What happens when we die?”

I think we come in contact with an answer in Luke 16:19-31. Here, Jesus tells a story to the Pharisees about a rich man and a poor man. The poor man dies and is carried to Abraham’s right side, next to the LORD. The rich man dies and is carried to torment in Hades.

“[19] There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate was laid a poor man named Lazarus, covered with sores, [21] who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, [23] and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. [24] And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ [25] But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. [26] And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ [27] And he said, ‘Then I beg you, father, to send him to my father’s house—[28] for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ [29] But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ [30] And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ [31] He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Jesus’ words here teach us a few things about death (that I think the rest of the Bible affirms).

First, it teaches us that our souls don’t go to sleep when we die. We don’t just rest quietly until later; something happens right away. As we will see in a moment, the Bible discusses a future and final resurrection that will occur at the end of time. But until then, it seems our bodies will pass into what theologians call “the intermediate state.” This is a time when both believers and nonbelievers are conscious and awake. Like the rich man, nonbelievers will go to a place of torment. And like Lazarus, those in Christ will be with the Lord at Abraham’s right side. As Jesus himself says to the thief on the cross, “Today you will be with me in paradise.” On the other side of death, believers will have a conscious state of paradise with the Lord. And for nonbelievers, on the other side of death will be a conscious state of torment.

Second, I want us to see how death brings a sense of finality. There are no second chances after death. As the author of Hebrews puts it, “And just as it is appointed for man to die once, and after that comes judgment…” As the rich man pleaded for mercy after his death, no mercy was left to give. There was a great chasm separating the two, preventing mercy from coming. Although a final judgment comes in the end, judgment comes at the point of death.

Third, this teaches us that death is something to dread for those outside of Christ and something to anticipate for those in Christ. In Philippians 1:21, Paul says, “For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account.” For Paul, death was something he anticipated. A proper view of death for a Christian is one of healthy anticipation. Life is ministry, and death is gain. We never seek to cut our ministry short. We strive to serve Jesus as long as possible in this life. But, the longer we serve, the more our hearts beat for what is to come. Like a future trip to Disney, our hearts long to be with the Lord.

Now, I’m no fool. Chances are, many of us don’t look to death with hopeful anticipation. Chances are, some of us are terrified of what will happen to us after we die. Chances are, many of us are terrified of how we will die. In his book Everyone’s a Theologian, R.C. Sproul says, “We hold on tenaciously to life in this world because we are not really convinced of the glory that the Father has established in heaven for His people. Every hope and joy that we look forward to—and then some—will abound in this wonderful place. Our greatest moment will be when we walk through the door and leave this world of tears and sorrow, this valley of death, and enter into the presence of the Lamb.” So, a key element to the Christian hope is knowing that life after death is better than life before death.

MILLENNIAL KINGDOM

Now, let’s take a few minutes to explore general eschatology, answering the question, What is expected to happen at the end of time?

Let’s start with what theologians call the millennial kingdom. This is one of—if not the—most highly debated topics in eschatology. When you read Revelation 20, you will see John describing a 1,000-year reign of Christ when Satan will be seized and thrown into a bottomless pit. During this time, you see an apparent resurrection where the souls of those beheaded for the testimony of Jesus and the word of God came to life and reigned with Christ for this thousand years. After this, Satan will be released from his prison to deceive the nations.

This is what many will call the millennial (thousand-year) kingdom. Regarding this kingdom, there are essentially three main interpretations available to us: premillennialism, postmillennialism, and amillennialism.

PREMILLENNIALISM

The first interpretation of this chapter would be what we could call premillennialism. A premillennialist interpretation would be to interpret Revelation 20 as literally as possible. Pre-millennialism is the belief that Christ will return before the millennium to usher in this millennial age.

There are two different pre-millennium camps: historic premillennialism and dispensational premillennialism. Historic premillennialism holds that the church will experience tribulation before Christ returns. (I’ll talk more about the tribulation in a moment.) They also see no major distinction between Israel and the church. Dispensational premillennialism holds to the belief that the church will be raptured before the great tribulation. They also see a clear distinction between Israel and the church. When Satan is bound, Jesus will administer a Jewish political kingdom with its headquarters in Jerusalem. The temple will be restored, and the sacrificial system of the Old Testament will be reinstated.

Simply put, a premillennialist interpretation could be summarized as follows: the church age is where we are right now. This will continue until the millennial kingdom is established. A resurrection of believers (all or some?) will occur, and Christ will return. They will then reign on earth with Christ for one thousand years, after which the final battle will take place, and unbelievers will be resurrected to judgment. Then the eternal state will take place.

To support this idea, interpreters point to passages like Daniel 2:24, 7:13-14, Isaiah 11:6-9, Zechariah 14, and Jeremiah 23:5-6, which read,

- "And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed..." — Daniel 2:24

- “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom..." — Daniel 7:13-14

- “The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat..." — Isaiah 11:6-9

- "Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely..." — Jeremiah 23:5-6

POSTMILLENNIALISM

The second interpretation would be postmillennialism. Unlike premillennialism, this interpretation holds to the belief that Christ will return after the millennium. Most who hold this view interpret the 1,000 years as a figure of speech. This view holds that the growth of the gospel and the church will increase until a large portion of the world’s population is Christian, resulting in an age of peace and righteousness on the earth, at the end of which Christ will return. Post-millennialists believe the growth and expansion of this kingdom to be gradual, slow, and steady through evangelism, social reform, and cultural development. In other words, Christ is reigning, his kingdom is growing, and the gospel will ultimately transform the world.

To support this view, postmillennialism would point to passages like Matthew 13:31-33 where Jesus seems to suggest that the kingdom of God starts small but grows to have a vast influence over the world: "He put another parable before them, saying, ‘The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.’"

They point to passages like Isaiah 9:7, where he alludes to Christ’s rule gradually expanding: “Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore."

They point to the great commission in Matthew 28:18-20 where we find an assumption of the guaranteed success of the gospel going into the world and transforming it: “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’"

AMILLENNIALISM

The third interpretation would be amillennialism. Similar to postmillennialism, the amillennial position interprets Revelation 20 mainly in a figurative sense. But, unlike postmillennialism, amillennialism believes that there is no future millennium. Instead, the thousand years in Revelation 20 is figurative language describing the present church age. Therefore, the millennium is currently happening and will continue to take place until Christ returns. Simply put, this view is that Christ is reigning now, his kingdom is spiritual, and his return will bring about the final resurrection, judgment, and new creation all at once.

To support this idea, amillennialists point to passages like Luke 17:20-21 to show how Jesus’ kingdom is spiritual, not physical: “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in your midst."

They point to passages like Colossians 1:13, where Paul teaches that the church is already a part of Christ’s kingdom: “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son."

They point to passages like Matthew 12:29, where Jesus uses similar language about binding Satan, “Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.”

They point to passages like 2 Peter 3:10-13 and Romans 8:19-23, where it seems the Bible is alluding to the New Heavens and New Earth coming immediately after Christ’s return: "But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved... But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells (2 Pt. 3:10-13)." “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved... But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells (Rom. 8:19-23)."

If I’m honest, I’m not sure where I land here. I think, more than anything, I’m a pan-millennialist, which is the belief that it will all pan out in the end.

TRIBULATION

Now, as we swim in the deep waters of this conversation, there are a few different creeks and rivers we need to swim down! The first is the stream of the tribulation. When we use the word “tribulation,” we’re talking about a great trouble or suffering that will take place in the future.

In Matthew 24, we find Jesus talk about a coming tribulation, “[4] And Jesus answered them, “See that no one leads you astray. [5] For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. [6] And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. [7] For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. [8] All these are but the beginning of the birth pains.

[9] “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. [10] And then many will fall away and betray one another and hate one another. [11] And many false prophets will arise and lead many astray. [12] And because lawlessness will be increased, the love of many will grow cold. [13] But the one who endures to the end will be saved. [14] And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.”

Here, it seems that Jesus is saying that things will get worse before they get better. Before the end will come, things will get worse. Yet, as things get worse, the gospel will continue to spread. This is important because there is a debate over whether Christ will return before or after the tribulation. Are we pre-trib or post-trib?

The Bible seems to support a post-tribulation theology. In other words, Christ will return visibly and triumphantly after the tribulation. Things will get worse before they get better.

To support a pre-tribulation theology (the belief that Jesus will rapture his people before the tribulation), some will reference Revelation 3:10, which says, “Because you have kept my word about patient endurance, I will also keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth." The challenge in universally applying this verse to everyone is that it was directed toward a specific church during a particular time, the church in Philadelphia.

Many of you have likely seen or heard of the series “Left Behind.” The premise of this series is rooted in the idea that Christ will come and rapture up his people, and a great tribulation will take place for seven years before the end comes. I want to simply warn us to be careful not to get our theology from a movie.

Post-tribulation advocates that Christ’s visible and triumphant return will be after the tribulation. In other words, things will get worse before they get better.

FUTURE BODILY RESURRECTION

Now, amid all of this uncertainty, one thing is for sure. A future bodily resurrection will take place for all people in the future.

- Daniel 12:2 says, "And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."

- John 5:28-29 says, "Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment."

- 1 Corinthians 15:51-52 says, "Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed."

- 1 Thessalonians 4:16–17 says, "For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord."

- Romans 6:5 says, "For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his."

- Acts 24:15 says, "And I have the same hope in God as these men themselves have, that there will be a resurrection of both the just and the unjust."

FINAL JUDGMENT

Then, after this, we see that God will bring final judgement.

- In Matthew 12:36, Jesus says, “I tell you, on the day of judgment people will give account for every careless word they speak.”

- In Matthew 25:31-46 he says, “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats... Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels… And these will go away into eternal punishment, but the righteous into eternal life.’”

- Revelation 20:11–15 says, “Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done... And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”

- 2 Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.”

So, there is a future judgment in which all people—believers and unbelievers—will be judged. During this final judgment, we will be judged according to our works. And the consequences of these judgments are eternal.

Now, how do we reconcile this with being saved by grace? We are saved by grace through faith, and genuine faith produces good works. Therefore, our works/actions reveal whether or not our faith resides in Jesus. All whose faith does not reside in Christ will experience eternal damnation in hell. And all whose faith in Christ will experience eternal life with God in heaven.

HELL IS REAL

Now, what are some of the verses that speak on hell?

- Matthew 10:28 says, “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.”

- Matthew 25:41 says, “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.’”

- Mark 9:43-48 says, “And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, where their worm does not die and the fire is not quenched.”

- 2 Thessalonians 1:9 says, “They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might.”

- Revelation 20:10 says, “And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.”

- Revelation 21:8 says, “But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”

So, everyone whose name isn’t in the Lamb's Book of Life will be judged according to their works. Hell will be their eternal fate. Hell could literally be a lake of fire. Or the lake of fire imagery could be symbolic. If it’s symbolic, we must remember that all symbolism falls short of what it represents. Therefore, hell will be far worse than we could ever imagine. Hell is the absence of God (2 Thess. 1:9). Therefore, it is the absence of all things good.

HEAVEN IS GREAT

If hell is worse than we could ever imagine, heaven is greater than we could ever imagine.

- Jesus, in John 14:2-3 says, “In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”

- Revelation 21:1-4 says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’”

- Revelation 21:18-21 paints a beautiful picture, “The city was built of pure gold, like clear glass... the wall was of jasper, and the city of sapphire... The twelve foundations of the wall were adorned with every kind of jewel.”

- Revelation 22:1-5, “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb... In the light of the throne, they shall see no more darkness, and the night shall be no more. And they shall reign forever and ever.”

- 2 Corinthians 5:1-2 says, “For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling..”

- 1 Corinthians 2:9-10, “But, as it is written, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God.”

Again, the language used in Revelation could be literal or symbolic. But all symbolism falls short of what it represents. So, heaven is far greater than we could ever dream or imagine.

It is not a cloud where we will solemnly and endlessly sing. It is a new earth where we will dwell with God for all eternity. It is a place of unparalleled beauty. It is a secure and safe place prepared by Jesus. It is a heavenly community where we will dwell with God’s people in perfect fellowship forever. In his book Heaven, Randy Alcorn says, “Think of friends or family members who loved Jesus and are with him now. Picture them with you, walking together in this place. All of you have powerful bodies, stronger than those of an Olympic decathlete. You are laughing, playing, talking, and reminiscing. You reach up to a tree to pick an apple or orange. You take a bite. It’s so sweet that it’s startling. You’ve never tasted anything so good. Now you see someone coming toward you. It’s Jesus, with a big smile on his face. You fall to your knees in worship. He pulls you up and embraces you.”

COME LORD JESUS

Heaven is better, church! For those in Christ, the best of this life is a faint glimpse into what we look forward to in heaven one day! For those outside of Christ, the worst of this life is a faint glimpse into what hell will be. So, when it comes to the topic of end times, the proper heart posture of a believer is hopeful anticipation of Christ ushering in this new life. Although we don’t know what will happen between now and the new heavens and earth, we know that things will end well for those in Christ. We are pan-millennialists; things will pan out in the end! As Paul says in Titus 2:13, we are “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.” As he says in Philippians 3:20, “Our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body…” Therefore, we cry out, “Our Lord, come! (1 Cor. 16:22)”

We end our gathering every Sunday by quoting Revelation 22:20. In doing so, we’re not staking our flag in a particular eschatological camp. No! We’re corporately declaring a reminder that we have something to look forward to! Jesus is coming soon, and we want him to! Therefore, we cry, “Come, Lord Jesus!”

Theology 101: What is the church?

DISCUSSION QUESTIONS:

1. How does the biblical definition of "ekklesia" (a called-out people) impact our understanding of the church?

2. What is the difference between the "invisible church" and the "visible church," and why does this distinction matter?

3. How do the various biblical metaphors for the church (kingdom, family, temple, body, bride, vine) shape our view of its purpose?

4. Why is devotion to biblical teaching essential for a healthy church, and how can we ensure that our church remains committed to it?

5. What steps can we take to ensure that our church is spiritually healthy and actively growing in faith and mission?

SERMON MANUSCRIPT:

My hope for us today is that we will walk away with a clearer picture of what the church is and that we will experience a deeper love for one another within the church.

EKKLESIA: A CALLED OUT PEOPLE.

A common word in the New Testament regarding the church is the Greek word ekklesia, which means “those who are the called out ones.” Simply put, the church is a group of people who God has called out of darkness tohimself. It is an organism, not an organization. It’s a people, not a place. When we say, “I’m going to church,” we are not going to a building or an organization. We are going to a people.

R.C. Sproul says, “Every time Christ saves an individual, He places him in a group.” So, if I could summarize the church succinctly, it would be this: the church is a united group of people who cling to Jesus as their only hope for salvation.

This is the most foundational element of the church's identity. The church has been and always will be about Jesus. It’s a people who have been called by Jesus, who have been saved by Jesus, who love Jesus, who follow Jesus, and who worship Jesus. If you take away Jesus, you have no church. We are individual disciples of Jesus who gather to worship and follow Jesus.

INVISIBLE AND VISIBLE

Now, I don’t want to spend much time here, but many theologians divide the church into two camps: the invisible church and the visible church. There is the church as God sees it and the church as man sees it. The invisible church is the true church, consisting of true Christians from all over the world. However, the visible church can sometimes be a bit of a mixed bag, consisting of believers and unbelievers.

Jesus discusses this with a parable about the different soils. Some seeds fall on rocky ground, grow quickly, and become scorched by the sun. Some seeds fall among the thorns and get choked out by them. Other seeds will fall on good soil and produce an abundant harvest. So, although it is our responsibility to do our due diligence in discipling others toward true faith in Christ, there will undoubtedly be some in our midst right now who are a part of the visible church that isn’t a part of the invisible church. Some are a part of the church in attendance but not a part of the church through repentance.

ALL SHAPES AND SIZES

Now, when you look at the Bible, you will notice that the church is given no one shape or size. Ekklesia can be a bit of a broad term.

For example, in Romans 16:5 and 1 Corinthians 16:19, we see a gathering of believers in a home being called a church.

- “Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert to Christ in Asia.” — Romans 16:5

- “The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord.” — 1 Corinthians 16:19

In 1 Corinthians 1:2, 2 Corinthians 1:1, and 1 Thessalonians 1:1, we see the church in an entire city being referred to as the church.

- 1 Corinthians 1:2, “To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours…”

- 2 Corinthians 1:1, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…To the church of God that is at Corinth, with all the saints who are in the whole of Achaia…”

- 1 Thessalonians 1:1, “[1] Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”

In Acts 9:31, we see a whole region called the church.

- Acts 9:31, “[31] So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.”

In passages like Ephesians 5:25 and 1 Corinthians 12:28, we see the universal church throughout the entire world referred to as the church.

- Ephesians 5:25, “[25] Husbands, love your wives, as Christ loved the church and gave himself up for her…”

- 1 Corinthians 12:28, “[28] And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues.”

So, what defines a church is not its number of attendance but the object of its allegiance. The church is a united group of people who cling to Jesus as their only hope for salvation. We are part of the church at Harbor, which is part of the church of Mobile, which is part of the church in America, and which is part of the global [C]hurch.

THE CHURCH, A METAPHORICAL GEM

One of the beautiful things about the church is how many different metaphors are used to describe it in the New Testament. The New Testament is full of metaphorical gems that represent the church. Each unique metaphor highlights a unique aspect of what the church offers. So, it would be helpful to unpack some of these metaphors briefly.

THE CHURCH IS A PART OF GOD’S HOLY KINGDOM.

Jesus talks a lot about the Kingdom of God. Regarding this kingdom, many theologians seek to distinguish between it and the church. They say that the church is a part of the kingdom of God, but it is not the kingdom of God. Where “the kingdom is the rule of God,” the church is “the human community under that rule.” One theologian goes on to distinguish the two by saying,

1. The church is not the kingdom.

2. The kingdom creates the church.

3. The church witnesses to the kingdom.

4. The church is the instrument of the kingdom.

5. The church is the custodian of the kingdom.

So, the church is citizens of God’s holy kingdom. Paul says in Ephesians 2:19, "So then you are no longer strangers and aliens, but you are fellow citizens with the saints…" The root word for fellow citizens here is the Greek word "politēs," which means to inhabit a city or country (Acts 21:39, for example). It’s to say that a particular location is your home. The term "saint" refers to those who are holy or set apart. So, together with all of the saints, we are residents of God's kingdom. Being part of a church is like being part of a city or a town. We are fellow citizens with the saints. And like any kingdom, city, country, or town, God's kingdom has a distinct culture. There ought to be a unique culture within the society of God's church that you shouldn't be able to find anywhere else. The culture of the church ought to reflect the character of our king, Jesus. We should be a city known for kindness and love, not rudeness and hostility. We should be a kingdom known for peace and hospitality, not hatred and divisiveness. We should be a holy people known for righteousness, not wickedness. The way we live, the way we talk, and the way we act should stand in stark contrast to the rest of the world. We are fellow citizens with the saints, a holy nation, custodians of God’s kingdom. Therefore, we walk in submission to the King. We have a good King that we love and worship together.

THE CHURCH IS A FAMILY.

In Ephesians 2:19, Paul goes on to say, "…[you are] members of the household of God." The term “household” is oikeios in the Greek. It's a phrase that entails close familial intimacy. It means to belong to a house or a family related by blood. So Paul here describes the church as a close family that lives under the same roof. The church is not a distant relative to God; they are a part of his immediate family that he will provide and protect.

This is unbelievably beautiful imagery. If God calls us to provide for the members of our household, how much more will God provide for the members of his household? The church is a family that God will take care of.

This imagery also communicates the type of love and fellowship we should have with one another. We should have a deep and binding love for the church. We should be deeply committed to loving and serving those within our family. As Paul says in Galatians 6, "As we have opportunity, let us do good to everyone, and especially those who are the household of faith." As members of God's household, we are responsible for doing good to those in God's family.

The church is part of a kingdom in which we reside together, but it is also a family. We are not simply neighbors that we pass by on the streets; we are brothers and sisters who sleep under the same roof and sit at the same table to eat. We are a family.

THE CHURCH IS A HOLY TEMPLE.

The church is also described as a holy temple, a dwelling place for God by the Spirit. Ephesians 2:20-22 say, "…built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit."

In the book of Exodus, God dwelt with his people in the wilderness through the Tabernacle. Then, once they made it to the promised land and built the temple, God dwelt with his people through the temple. But, in the gospels, we see God became flesh and tabernacled (dwelt) among his people— Jesus was Immanuel, God with us. But now, in Ephesians, we see God lives with his people by residing in his people. God is with us by being in us. The church is the new temple of God (Eph. 2:21-22; 2 Cor. 6:16).

Now, when it comes to temple imagery in the New Testament, there's a personal and corporate aspect to it. Your body is a temple and we are a part of the temple. The corporate church is the holy temple of the Lord that is still being built together— "you also are being built together into a dwelling place for God by the Spirit." We are a temple where Christ is the cornerstone, and the apostles and prophets are the foundation. In simple terms, this means that the teaching of the apostles and prophets, under the inspiration of the Holy Spirit, served as a solid foundation for the early church. But, the imagery here is that we are an essential stone placed around and upon Jesus, the cornerstone. The cornerstone would have been the most important stone in constructing a building. It would have been the stone that led and guided the workers in the building process. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned with it. So, upon Christ, you and I are essential to the structure of God's dwelling place. We are being built into a holy temple in the Lord, the dwelling place for God by the Spirit.

This imagery reminds us that God is close, not distant. He dwells with his people by dwelling in his people. He is zealous for his house, and we are his home.

THE CHURCH IS THE BODY OF CHRIST.

Ephesians 1:22 says, "And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way."

Likewise, Paul goes on to say in Ephesians 4:15-16, "Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work."

This is an essential metaphor because it communicates the unity and diversity that should be present within the church.

No one has two bodies; we have one body. Therefore, there is one body of Christ. We are united as one body in Christ. Christ is the head, and we are his body (Colossians 1:18).

But this metaphor is most beautiful because of the diversity it portrays. Although we are one in Christ, we are not all the same. Unity and uniformity are two different things. In Romans 12:4-5, Paul says, "For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others." Similarly, he says in 1 Corinthians 12:12-14, "Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many."

So, each of us is necessary to the health of the church. You need the church like a pinkie needs a hand, a hand needs an arm, and an arm needs a torso. But the church also needs you, like a torso needs an arm, an arm needs a hand, or a hand needs a pinkie. In the same way that there is no meaningless member of the human body, there is no meaningless member of the church. You need the church, and the church needs you.

THE CHURCH IS THE BRIDE OF CHRIST.

In speaking to husbands and wives, Paul says in Ephesians 5:25-27,31-32, "Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless… For this reason, a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery—but I am talking about Christ and the church."

Likewise, in 2 Corinthians 11:2, Paul says, "I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him."

The book of Revelation also portrays a similar imagery.

- "Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear." — Revelation 19:7-8

- "I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband." — Revelation 21:2

- "One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, ‘Come, I will show you the bride, the wife of the Lamb.’ And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God." — Revelation 21:9-10

This imagery is necessary because it highlights (1) the love God has for his church and (2) the seriousness of our holiness and purity. As Grudem puts it, “This imagery should cause us to strive for greater purity, holiness, love for Christ, and submission to him.”

THE CHURCH IS BRANCHES ON A VINE

In speaking to his disciples, Jesus says, “[1] I am the true vine, and my Father is the vinedresser. [2] Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. [3] Already you are clean because of the word that I have spoken to you. [4] Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. [5] I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.”

This imagery is important because it should push us closer to Jesus. For a branch to produce much fruit, it simply must remain attached to the vine. So, for a Christian to produce much fruit, it must remain attached to Jesus. For a church to produce much fruit, it must remain attached to Jesus. Apart from him, you can do nothing. Apart from him, we can do nothing. So, as the current of life seeks to push you and me away from Christ, we must remember that fruitfulness can only be found in closeness to Jesus. May we rest more fully in him.

THE CHURCH IS AN OLIVE TREE.

Similarly, Paul in Romans 11:17-24 describes the church as an olive tree. In speaking about the Gentiles, he describes them as a wild olive shoot that has grown into the other branches where it now shares in the nourishing root of the olive tree. So, like Jesus’ analogy of the vine and the branches, the church is a tree that is nourished by the root. By the grace of God, we have been grafted into this olive tree, the church, where we are nourished and sustained by Jesus.

THE CHURCH IS A FIELD OF CROPS

1 Corinthians 3:5-9 says, “[5] What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. [6] I planted, Apollos watered, but God gave the growth. [7] So neither he who plants nor he who waters is anything, but only God who gives the growth. [8] He who plants and he who waters are one, and each will receive his wages according to his labor. [9] For we are God’s fellow workers. You are God’s field, God’s building.”

In this passage, Paul uses two different figures of speech: (1) a field of crops and (2) a building. The imagery of the field is intended to highlight our need to continue growing in the Christian faith. The church is a field that needs to be planted, watered, and cared for.

THE CHURCH IS A ROYAL PRIESTHOOD.

1 Peter 2:9 says, “[9] But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”

In the Old Testament, priests served as mediators between God and people, offering sacrifices and prayers on behalf of others. Now, through Jesus, our High Priest (Hebrews 4:14-16), every believer is part of a spiritual priesthood (Revelation 1:6). This means we have direct access to God and are called to intercede, worship, and represent Him to the world.

Now, I want to begin landing the plane today on what the church's function should be. Now that we’ve uncovered what the church is, let’s uncover what the church does.

So, turn in your Bibles to Acts 2. In Acts 2, we see the birth of the early church at Pentecost. The Holy Spirit comes, Peter preaches the gospel, and the church rapidly grows from 120 to 3,000 people. And I want to see what the church does after this rapid growth.

Acts 2:42-47 says, “42 And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe came upon every soul, and many wonders and signs were being done through the apostles. 44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.”

A HEALTHY CHURCH IS DEVOTED TO GOD’S WORD

The first thing we see is that the early church was devoted to the apostles' teaching. They wanted to learn, grow, and understand more about Jesus. A healthy church must be devoted to God’s word. The term devotion implies commitment. It means knowledge that seeps from their minds into their hearts and from their hearts into their hands. So, they wanted to learn, grow, and understand more about Jesus so that they could actively follow Jesus.

This demonstrates how essential the Bible is to the life of the Church. The songs we sing, the messages we preach, the prayers we make, the events we do—everything we do should be shaped by the Bible.

A HEALTHY CHURCH IS COMMITTED TO EACH OTHER.

The second thing we see is a devotion to fellowship. The term fellowship here means to associate with someone through participation and generosity. It’s a term of commitment. The early church was a group of people who were committed to one another. A healthy church must be committed to walking through life together— “Do not forsake the gathering.”

What bound the early church together was not their shared hobbies, work, age, or tax bracket. Their commonality was Jesus, who radically shaped how they lived together.

A HEALTHY CHURCH REFLECTS ON AND LIVES OUT THE GOSPEL.

“They devoted themselves to the apostles teaching and the fellowship, to the breaking of bread and the prayers.”

There are some disagreements on what the term “the breaking of bread” means. Some interpreters believe it refers to communion, while others believe it refers to the sharing of meals. We don’t have much time to unpack this disagreement, but I will say that there is biblical evidence for both. When you look through Scripture, the breaking of bread can be referred to as both communion and meal sharing. And honestly, when you look throughout the NT, you will see that both are found within the church's life. So, a healthy church must be committed to reflecting on the gospel (through communion) and living it out. When we gather, we gather to reorient our minds on the cross, and we gather to live out the cross.

A HEALTHY CHURCH PRAYS.

We also see the early church committed to a life of prayer. “And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.”

Do you know that the New Testament talks more about prayer than it does evangelism? Doesn’t that teach us the importance of prayer? A healthy church is a praying church. Prayer is a private endeavor, something between you and God. But it’s also a corporate endeavor. It’s something we devote ourselves to together.

A HEALTHY CHURCH IS A GENEROUS CHURCH.

So, in the early church, we see devotion to Biblical teaching, fellowship, breaking bread together, and prayer. But, we also see a commitment to generosity. The early church joyfully met the needs of the saints.

Look at this, “44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.”

So, a healthy church isn’t one that is absent of needs. No, a healthy church has needs and meets them. A healthy church prays for one another and serves one another. As we pray for the needs of those within our church family, we do so with a willing heart. We’re praying, “Lord, please meet this need, and if there’s a way that I can be the instrument you choose to use, please do so. Let it be known to me!”

Generosity is a fundamental aspect of the church. A healthy church is a generous church.

A HEALTHY CHURCH GROWS.

Then, we see that a healthy church is committed to evangelism and is a light in the community. As the early church was devoted to the apostles' teaching, fellowship, prayer, and generosity, the gospel was spreading—“The Lord added to their number day by day those who were being saved.”

Healthy things grow. If we abide in Christ properly, the Lord will add to our numbers. Maybe not day by day, but hopefully, year by year, we will see men and women come to a saving knowledge of Jesus.

Theology 101- What is salvation?

DISCUSSION QUESTIONS:

1. How does the concept of "original sin" affect our understanding of humanity's relationship with God and the need for salvation?

2. Why is it essential to understand what we are saved from before understanding the gospel? How do sin, death, and God's wrath define that need (John 3:36; Revelation 20:15)?

3. The message of atonement describes Jesus as the perfect sacrifice who satisfied God's justice and displayed His love. How does this understanding of the cross deepen your gratitude for what Christ accomplished?

4. What is the significance of the concept of "penal substitutionary atonement"? How does this shape your understanding of God's justice and mercy?

5. How do the steps of salvation (predestined, called, regenerated, believed, justified, sanctified, glorified) help us understand the scope of God’s work in saving sinners (Romans 8:29-30)?

SERMON MANUSCRIPT

The bad news is really bad - Effects of the Fall

• No longer able to rightly reflect His image

• Death - physical and spiritual (Romans 6:23, Ephesians 2:1-3)

  Sin reigns - cannot be near a holy God (Romans 3:9-23)

  All men and women are affected,

• Original (Inherited) Sin - Romans 5:12-14

We need to be saved - Saved from what?

• Sin - Original Sin - Totally Depraved

• Death - Physical and Spiritual

• Hell - Rev. 20:15

• Wrath of a holy and just God - John 3:36

What can we do to be saved?

• What can dead people do?

• So, God acted on our behalf

• Jesus accomplished what we could not

The Atonement - Sinners reconciled to God 

• Jesus was the perfect sacrifice

• Penal Substitutionary Atonement

• Particular Atonement vs. Universal Atonement

• Satisfied God’s Justice/Gloriously displayed God’s Love

So, how does this happen? - Ordo Salutis

• Predestined - Rom 8:29, Eph 1:3-11, Rev 13:8

• Called - John 6:44, 2 Peter 1:3, Acts 2:39

• Regenerated - Ezekiel 36:26-27, Acts 16:14

• Believed - Ephesians 2:4-10, Rom 10:17, Acts 16:30-31

• Justified - Rom 10:10

• Sanctified - Immediate (Heb 10:10) and Progressive (Heb 10:14)

• Glorified - Philippians 3:20-21

The Atonement

A holy God can not be near sin. One can see as early as Genesis the idea of atonement, when God sacrificed the lamb to cloth Adam and Eve. A sacrifice was necessary to cover sin and restore right relationship with a holy God. One sees this continue throughout the Old Testament as God institutes the day of atonement for the people of Israel. The high priest would make sacrifices for the sins of the people and then put his bloody hands on the head of the scapegoat symbolizing the transfer of sin so the people would be made right before the Lord. This took place every year reminding the people of the seriousness of sin and its consequences, as well as the mercy and justice of God. Ultimately this foreshadowed the work of Jesus on the cross where His blood made payment once and for all (Hebrews 9:12).

In one sense, it was not necessary for Christ to die because God was not obligated in any way to save sinners. However, because God in His steadfast love chose to rescue people from their sin, Christ had to die. Sin requires death (Romans 6:23). A holy and just God could not overlook sin because that would make Him unjust. Jesus clearly understood the necessity of His work on the cross (Luke 24:25-27). The cross is not just a picture of the love of God, but rather the moment in history where the love of God and the wrath of God were both fully on display. Christ’s death satisfied the wrath of God completely for all those who will repent and believe in the work of Christ. Christ was the propitiation, meaning He was the sacrifice that moved people to a position of favor with God (Hebrews 2:17). People who deserved death now get favor!

This incredibly glorious reality for those who believe was made possible through Christ’s perfect obedience both as He lived and as He suffered and died. Romans 5:19 reminds believers, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.” The new position of favor is described in the way the Father now sees those who trust in Christ’s work, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21)” Romans 3:24-26 describes Christ’s work beautifully, “and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” This work of God is completed by God and for God. He satisfies His own wrath and justice in the sacrifice of Christ. He accepts the sacrifice and declares believers holy and righteous because of Christ’s obedience. He alone deserves all glory and honor!

His atonement is rightly described throughout church history as penal substitutionary atonement. Christ bore the complete penalty for sin when He died. He died as a substitute for all those who trust in Him. This beautiful truth has led to many debates about the extent of Christ’s atonement. One must walk carefully here as to not advocate the wisdom of men affirming something that Scripture does not clearly say. Christ’s work was clearly sufficient to save all those who believe. His atoning work is not limited in power in any way. It is effectively applied to all who believe that is why Jesus could declare from the cross “It is finished.” He completed the work the Father sent Him to accomplish (John 3:16-18). It seems in Scripture that the only limit to the atonement is in its application. Jesus did not pay the sin of every person ever created because one can see that hell and punishment are real for those who do not believe (Matthew 7:13-14). However, His work was sufficient to have made payment for all, but God would be unjust to condemn them if Christ had taken the punishment for their sin on Himself. Romans 8:1 reminds us that only those in Christ have been freed from condemnation. 

Scripture often uses terms like adopted, chosen, elect, and predestined to describe those who believe and have the atoning work of Christ credited to their account. These terms are used throughout Ephesians and Romans but we also see Jesus pray to this end in John 17. This view is often called particular atonement, meaning that Christ’s atonement purchased a defined group of people from every tribe and tongue. While agreeing with this, because not every person will be saved, one must also affirm the free offer of the gospel to all. John 6:37 says “All that the Father gives me will come to me, and whoever comes to me I will never cast out.” No man knows who that all includes and therefore we should faithfully labor to take the gospel to the ends of the earth for God’s glory. We can rest in the fact that God in His sovereign power will make our witness effective so that many will place their faith and trust in the finished work of Christ.

The Gospel

The Gospel begins with God. God is the sovereign Creator and Ruler of all things (Psalm 19:1, 22:28, 24:1). God created people for His glory. From the garden, we see God pursuing relationship with people. However, when man sinned that relationship was broken. God is holy and righteous (Deuteronomy 32:4) and therefore cannot be near sin. The Scriptures teach that all men are sinners both by nature and by action. Romans 3:23 states this clearly when it says “for all have sinned and fall short of the glory of God.” Romans 3 also quotes Psalm 14 reminding us that no one is good and no one seeks God. Ephesians reminds us that this is because all men are born spiritually dead and deserving of God’s wrath. This condition is due to our inherited sin (Romans 5) and the sin we choose, both by commission and omission. Our disobedience makes us enemies of God, separated from Him by our rebellion.

Because God is holy, He cannot be near sin. Because He is just, He must punish sin. Romans 6:23 tells us that “the wages of sin is death.” All men deserve death and hell. Being spiritually dead, we have no ability to help ourselves. But God being rich in mercy (Ephesians 2:4) stepped into our hopeless situation and acted on our behalf. He sent His Son Jesus to become one of us, live the life we could not live and die the death that we deserve. John’s gospel tells us in chapter 1 that the Word (Jesus) became flesh and dwelt among us. 1 Timothy 1:15 states the purpose of His coming, “Christ Jesus came into the world to save sinners.” At Calvary, Jesus suffered and died to take the punishment of sinners. Romans 5:8 says “but God shows his love for us in that while we were still sinners, Christ died for us.” Not only did He take on Himself the punishment we deserve but He also gifted His perfect righteousness to all who believe. “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God (1 Corinthians 5:21).” His blood satisfies completely the wrath of God and His imputed righteousness makes all who believe in the finished work of Jesus acceptable to a holy God. His resurrection is proof that His sacrifice accomplished all that God the Father intended.

What makes the gospel such good news is that the free gift of this salvation is available to all those who repent and believe in Jesus. Acts 4:12 says “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” Repenting means to turn around, specifically to turn away from sin and to Christ. We must agree with God that we are sinners and rightly deserve the consequences of death and hell. The other essential element in salvation is believing. Believing requires faith, Ephesians 2:8-9 says “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Even the faith required for salvation is a gift of grace from God. So one may rightly ask what must I believe? Romans 10:9-13 gives the following answer: “because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved.’ ”

Those who embrace this gospel have their heart of stone replaced with a heart of flesh as prophesied in Ezekiel. All those who believe will be transformed by the gospel and empowered by the Holy Spirit to live in a manner that pleases God. This new life will be marked by hope and obedience to Christ. 1 John 2:3 says, “And by this we know that we have come to know him, if we keep his commandments.” Our hope is now rooted in Christ knowing that we like Him will be resurrected. “Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, (John 11:25).” We receive the right to be called His children and to enjoy Him forever. The beauty of the gospel is that it is God’s work from beginning to end and undeserving sinners get to reap the benefits of His goodness. Praise God that He completes what He begins! And we know that God works all things together for the good of those who love Him, who are called according to His purpose. “For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified. What then shall we say in response to these things? If God is for us, who can be against us?(Romans 8:28-31)” 

Theology 101- Who am I?

Theology 101- Who is God?

***Click the photo above to watch the recording of Sunday.

DISCUSSION QUESTIONS:

1. How does the concept of one God in three persons (Father, Son, and Holy Spirit) challenge or enrich your understanding of God’s nature?

2. How do the roles of the Father, Son, and Holy Spirit in creation reflect their roles in redemption? What does this tell us about God’s unified purpose?

3. How can God be both transcendent (beyond comprehension) and immanent (close to us)? How does this dual nature affect the way we relate to Him?

4. What is the significance of distinguishing between God's communicable and incommunicable attributes? Which of these attributes resonate most with you and why?

5. If God is deserving of love, fear, trust, obedience, and praise, how should that influence our daily lives and decisions? What are practical ways to live in response to His nature?

SERMON MANUSCRIPT:

I feel about as qualified to teach about God as an ant would be qualified to teach a seminar on human anatomy. If you want to talk about God, you will never be short of a conversation. When miles upon miles of the ocean remain unexplored, how can we adequately describe the One who hedges the ocean waters? When galaxies upon galaxies have been left unexplored, how can we adequately describe the one who stretches the heavens with his fingers?

Last week, we unpacked a theology of the Bible. In doing so, we learned that the Bible is breathed out by God; it’s God’s word, his special revelation. In it, we learn a lot about God and his plan of redemption. However, one interesting thing about the Bible is that it doesn’t seek to convince us of God’s existence; it assumes God’s existence. It begins not with the words, “This is how we know there is a God,” but with the words, “In the beginning God created…” So, today, we will strive to learn what God teaches us about himself through his word.

ONE AND ONLY GOD

The first thing I want us to see, above all else, is that God is one. There are not many gods to choose from; there is one God, the true God. God is monotheistic. There are not multiple Gods; there is one God. The Bible teaches us that there are not many gods to choose from. There is one God, the true God.

Through the prophet Isaiah, God says, “I am the LORD, and there is no other; there is no God besides me (Is. 45:5)…Remember the former things of old; for I am God, and there is none else; I am God, and there is none like me (Is. 46:9).”

ONE GOD, THREE PERSONS

Now, with that being said, the Bible teaches that the singular and only God of the universe is triune. The trinity is the belief that there is one God who exists in three persons: the Father, the Son, and the Holy Spirit.

In Genesis 1:26, we see God say, “Let us make man in our image, after our likeness... So God created man in his own image, in the image of God, he created him; male and female, he created them.” So, where verse 27 highlights his oneness, verse 26 highlights God's plurality. In one verse, it says, “our,” in the next, it says, “he.”

Now, disclaimer: when we say that God exists in three persons, we are not saying a human with a physical body. The Bible says that God is Spirit. So, in this case, persons are defined not by bodies but by subjects with a will, mind, and intellect. In other words, a person is someone who can say “I,” “You,” and “Him.”

In John 14:15-17, for example, Jesus says, “[15] If you love me, you will keep my commandments. [16] And I will ask the Father, and he will give you another Helper, to be with you forever, [17] even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.”

In these two verses, we see three persons referred to here. Person number one would be the one speaking, Jesus. Jesus, the one talking, will ask the Father something— “I will ask the Father…” Person number two would be the Father, the one Jesus is addressing in his asking— “And I will ask the Father, and he (the Father) will give you another Helper.” Person number three would be the Holy Spirit, the one the Father will send to reside within his people’s hearts. So, when we gaze at the Bible, we see the complex reality of one God who eternally exists in three persons.

Going back to Genesis 1, you will notice that God the Father is the one who spoke the universe into being (Gen. 1). God the Son is the one who carried out these creative decrees (Jn. 1:3, Col. 1:16; Ps. 33:6,9; 1 Cor. 8:6; Heb. 1:2). God the Holy Spirit was the one moving and hovering over the face of the waters (Gen. 1:2), sustaining and manifesting God’s immediate presence in His creation. And now we’re seeing that same thing being played out in redemption. The Father was the one who planned redemption and sent His Son into the world (Jn. 3:16, Gal. 4:4, Eph. 1:9-10). In submission to the Father’s will, Jesus obeyed the Father and accomplished redemption for us, and the Holy Spirit is the one who is bringing to completion the work that was planned by the Father and begun by the Son. So, although they are separate, distinct persons, they are working together as one to accomplish the will of God. There is one God who eternally exists in three persons: Father, Son, and Holy Spirit.

ATTRIBUTES

Theologians divide God’s attributes into two camps: communicable and incommunicable attributes. Communicable attributes are those that humans can also possess (love, mercy, goodness, etc.); Incommunicable attributes are qualities that only God can possess (omnipotence, omnipresence, omniscience, etc.). Think of communicable attributes as God’s moral qualities, things that we, in being made in the image of God, can reflect. Incommunicable attributes, however, cannot be translated to any other being, attributes mutually exclusive to Him.

***Now, before we unpack this list, I want to give a disclaimer that you will likely encounter a different list of attributes depending on the theologian you read. But, despite the various titles, you will find the same themes pulsing through each list.

INCOMMUNICABLE ATTRIBUTES

Let’s first look at a few of the incommunicable attributes of God.

Transcendent. He transcends all of his creation, unlike anything we will ever experience. He stands outside of our ability to truly comprehend. He is other and outside of human comprehension.

We just saw this in the triune nature of God, didn’t we? Intellectually, we see that one God exists in three persons. But our minds cannot fully grasp and understand how that works.

“For my thoughts are not your thoughts, nor are your ways my ways. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” — Isaiah 55:8-9

God is transcendent. But in theological circles, God’s transcendence is often discussed alongside his immanence. His “far-ness” is often discussed alongside his “closeness.” The transcendent God is also imminent. He is far above, separate from us (transcendent) but also close (imminent). He is active throughout the creation he deeply cares about. The unknowable, imperceivable, ungraspable God has revealed himself to his creation so we can perceive, know, and grasp who he is.

Omniscience. He is all-knowing. He doesn’t lack any bit of information. He sees what we cannot see and knows what we cannot know. He knows all the details about science, matter, and history. And he knows everything about you. There is no crevice of your heart or fiber of your being that God is unaware of. The parts of our being that we are unwilling to go, God has gone. No one knows you better than God. In the words of David in Psalm 139, “Such knowledge is too wonderful for me; it is high; I cannot attain it.”

Omnipresence. He is all-present. There is nowhere God is not. In the words of David, “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning and dwell in the uttermost parts of the sea, even there, your hand shall lead me, and your right hand shall hold me.” There’s no way to escape the presence of God. You can go to the highest point in heaven or the lowest point in Sheol, and God will be there. You can go into the depths of the sea, and God will be there holding your hand, leading you.

Omnipotent. He is all-powerful. There is nothing He cannot do. He doesn’t faint or grow weary because all things are possible with him. He can still the storms and part the sea. He can tell the rain to fall, and he can tell the rain to stop. He can heal the blind and resurrect the dead. The God who hung the stars and moon also knitted you together in your mother's womb. There is nothing outside of the scope of possibility regarding the omnipotent God of the universe.

Asiety. He is self-sufficient and able to meet every need he might possess. John 5:26 says, “For as the Father has life in himself, so he has granted the Son also to have life in himself.” In Psalm 50, God says, “For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the hills, and all that moves in the field is mine. If I were hungry, I would not tell you, for the world and its fullness are mine. Do I eat the flesh of bulls or drink the blood of goats? Offer to God a sacrifice of thanksgiving, and perform your vows to the most high.” God doesn’t need his creation— he has life in himself. There is nothing that we can offer Him that he needs.

Eternality. He has always existed and always will exist. He has no beginning, and he will have no end. He will reign “forever and ever (Ex. 15:18).” We saw this in Psalm 90:2: "Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.” Similarly, Isaiah describes God as “the everlasting God (Is. 40:28),” as does John in Revelation 1:8: “[He is] the alpha and the omega, the one who is and who was and who is to come (Rev. 1:8).”

Immutability. He cannot change. He says, himself, “For I the LORD do not change (Mal. 3:6).” The grass may wither, and the flower may fall. But the word of God will stand forever (Is. 40:8). Jesus is the same “yesterday, today, and forever (Heb. 13:8).” As James puts it, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.”

Perfection. God is without flaw and without sin. He cannot sin. He is light, and in him is no darkness (1 Jn. 1:5). Deuteronomy 32:4 says, “The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he." His ways are perfect (2 Sam. 22:31), his will is perfect (Rom. 12:2), and his law is perfect (Ps. 19:7). As Matthew 5:48 says, “You therefore must be perfect, as your Heavenly Father is perfect.”

Sovereignty. He is the boss. He is the one who exercises authority over all of his creation. He is never panicked, nor is he hurried and rushed. He is the grand composer of the Symphony of Creation. He does all that he pleases. Where the heart of man plans his way, the LORD establishes his steps.

We often struggle with this attribute, but it’s a good one that we must embrace. If God were loving but not sovereign, his love would not be as precious to us. If God were wise but not sovereign, he would be unable to execute his wisdom. If God were good but not sovereign, he would be unable to act on his goodness.

Unity. His attributes work in harmony. He doesn’t set aside one attribute to pick up another. His being includes all his attributes at all times.

COMMUNICABLE ATTRIBUTES

Spirit. He is invisible. Jesus, in John 4:24, says, “God is spirit, and those who worship him must worship in spirit and truth.” Colossians 1:15-16 describes Jesus as the image of the invisible God. God is spirit, meaning he is non-physical, eternal, and invisible. This should shape how we relate to him spiritually through faith and truth.

Love. 1 John 4:8,16 says explicitly, “Anyone who does not love does not know God because God is love… So, we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.” His steadfast love never ceases. It’s infinite. And it’s displayed in and through the sending of his Son to willingly and selflessly lay his life down on the cross. As Ian Murray puts it, “The cross of Calvary was the pulpit of God’s love for his people.”

Now, if God’s love is directly tied to his identity, then it is eternal. It has no beginning. If his love is eternal and rooted in who he is, then his love for us isn’t rooted in our performance for him. Therefore, it is undeserved and uninfluenced by anything we can do. It’s firmly rooted in the finished work of the cross.

Holiness. More than any other attribute, God is defined by being holy in the Bible. Holiness is a term of otherness. It means to be set apart and distinct. Isaiah 6:3, angels are declaring him as, “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!” Likewise, Revelation 4:8 says, “Holy, holy, holy is the LORD God almighty, who was and is and is to come!” So, as one commentator puts it, “God isn’t simply quantitatively bigger than us; he is qualitatively other than us.” He’s completely other than us. No one who beholds God’s holiness ever yawns at it. Who is like the LORD, majestic in holiness?

Righteous. Righteousness is the attribute of doing that which is right. It’s the act of distributing perfect moral character. If God is righteous, he is the final standard of what is right, and he will always act in accordance with what is right! Psalm 11:7 says, “For the LORD is righteous; he loves righteous deeds; the upright shall behold his face.”

Just. He is a God of justice (Is. 30:18). All of God’s ways are just (Deut. 32:4). Justice is the idea of God treating all people fairly in both blessings and curses. He judges everyone with equity (Ps. 9:7-8). He shows no favoritism. He will defend the oppressed, taking up the fatherless's cause and pleading the widow's case (Is. 1:17).

Now, some theologians seek to say that God is wrath. But I don’t think that is true. God is not wrath. In the words of Jeremy Treat in his article on the Gospel Coalition, “His wrath is the rightful expression of his holy love in the face of sin and evil.”

Goodness. God is the final standard of all good, and all he is and does is worthy of approval. Psalm 100:5 says, "For the Lord is good and his love endures forever; his faithfulness continues through all generations."

Jealousy. We often use the word “jealousy” to describe this deep feeling of want within us. But, more specifically, it is the act of resentfully wanting something that does not rightfully belong to us, which is sinful. It’s looking at something someone else has and wanting and resenting that person because of it. But that’s not true of God. God is jealous, but his jealousy is not rooted in lack or want. God is not jealous because someone or something possesses something that he wants or needs. God feels the emotion of jealousy when someone gives to another something that rightfully belongs to him. He is jealous for his own honor and glory because it rightfully belongs to him. So, when God’s people begin to bow down and worship and serve idols instead of him, he becomes jealous. Worship belongs solely to God and God alone. Therefore, when you take worship (which rightfully belongs to God) and give it to someone or something else, God is provoked to jealousy. God does not jealously want something that doesn’t belong to him. He is yearning for that which rightfully belongs to himself.

Peace. Peace is a state of harmony and tranquility. God is separate from all confusion and disorder. He is a God of peace (Rom. 15:33, 1 Thess. 5:23), the Prince of Peace (Is. 9:6). He is a God who came to bring peace to his people through the death of his Son. Our covenant with him is a “covenant of peace (Ez. 37:26).”

Mercy and grace. God is good to those in misery and distress, and he is good to those who deserve punishment. He is compassionate and merciful (Ex. 24:6, Deut. 4:31). His compassion and mercy never fails (Lam. 3:22-23). He does not stay angry forever but delights in showing mercy (Mic. 7:18).

Truthfulness. Similar to the immutability and perfect nature of God, we see that God cannot lie. What he says he will do, he will do. Every word of God is flawless; he is a shield to those who take refuge in him (Prov. 30:5).

Wisdom/knowledge. Wisdom and power are God’s. God always chooses the best goals and the best means to those goals. His will is perfect. All the hidden treasures of wisdom and knowledge are in Jesus (Col. 2:3). His understanding no one can fathom (Is. 40:28), yet God graciously gives wisdom to all who ask him in faith (Js. 1:5).

SO WHAT?

Why does this matter? If this is true about God, he deserves our love, fear, trust, obedience, and praise. God is deserving. He is worthy of praise. It’s making his name great that ought to rule our hearts and lives.

Theology 101: What is the Bible?

***Click photo above for link to sermon

DISCUSSION QUESTIONS:

1. 2 Timothy 3:16 describes Scripture as “God-breathed.” What does this mean for how Christians should view and interact with the Bible?

2. How does the distinction between general and special revelation help clarify the ways God communicates with humanity? How can Christians balance listening for God in creation with studying His word?

3. Paul’s writings are considered Scripture despite him not being one of Jesus’ original disciples. What evidence supports his apostolic authority, and why is this significant for the New Testament canon?

4. How can Christians approach the discussion about Bible translations while maintaining unity and mutual respect?

SERMON MANUSCRIPT:

This study will hardly scratch the surface of the topics we will be diving into. It will be like me taking you in a boat to the Mariana Trench in hopes of exploring the depths of its 36,037-foot deep waters and then us diving 50 feet down. Sure, there's a lot to explore in that 50 feet of swimming, but there will also be thousands of feet of water left to be explored.

Theologians, for example, have penned thousands upon thousands of words on this topic alone. A popular theologian, Wayne Grudem, recorded a podcast in which he taught through his book Systematic Theology to a Sunday school class at his home church in Arizona. In this podcast, he has seven one-hour sessions on how to study the Bible and three one-hour sessions on the inerrancy of Scripture.

Like the Mariana Trench, the waters of theology are deep. Therefore, this study aims to get us acclimated to the deep waters of theology in hopes that we can swim deeper in the future. In the next 35 minutes, we will seek to unpack a topic that Wayne Grudem took 10 hours to unpack, which is daunting. So, where do we begin?

OVERVIEW OF BIBLE

Perhaps we can begin with a brief overview of the Bible? The Bible is about a good God and his intense love for his people.

The Bible has 66 books that can be divided into two sections: the Old Testament and the New Testament. The Old Testament has 39 books, and the New Testament has 27 books. The Old Testament consists of 39 books. These 39 books can be divided into four sections:

The Torah (first five books) is foundational to understanding the rest of the Bible. It contains creation, the fall, redemption, the law, etc.

Historical (12 books, Joshua-Esther). These books are messy and full of ups and downs, yet you see God continue to be faithful to his people.

Wisdom/poetry (6 books, Job-Song of Songs). These books teach us wisdom, teaching us truths about God and life. They teach us how to praise a good God in a fallen world.

The prophets (5 major, 12 minor). In these books, you often find God calling his people to repentance. Although their messages are tough, they’re always littered with promises of restoration.

The New Testament consists of 27 books. These 27 books can be divided into five sections:

The gospels (four books, Matthew-John). These books tell the story of Jesus’ life, death, and resurrection. Each writer tells stories about the same man but writes to a different audience. Therefore, how they’re telling the story is different.

The Book of Acts, written by Luke, focuses on explaining the life formation, growth, and mission of the early church.

Paul’s letters (13 books, Romans—Philippians) are letters written by Paul to early Christian communities and individuals addressing life and doctrine.

General letters (8 books, Hebrews-Jude). Like Paul’s letters, these are other writings in the New Testament written by other apostles.

Revelation (apocalyptic). The last book in the Bible is intended to present the church with prophetic visions of the end times, the ultimate victory of Christ, and the establishment of God’s eternal kingdom.

BREATH OF GOD

2 Timothy 3:16 says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”

So, as Christians, we believe the Bible is literally the breath of God, the God-inspired word of God. Although it is penned by man, it is breathed by God. It is God’s word written by man.

GENERAL REVELATION

In his book Everyone’s a Theologian, R.C. Sproul describes Christianity as a revealed faith. He says, “Christianity is not based on speculative philosophy; it stands or falls as a revealed faith.” So, as Christians, we stand ten toes down on the hope that God has revealed himself to us in his word.

Now, theologians divide God’s revelation into two camps: general revelation and special revelation.

General revelation is knowledge about God that isn’t found in the Bible but is available to everyone worldwide, a knowledge that can be discovered by simply observing creation. General revelation is knowledge about God that is available to all people, at all times, and in all places.

Let’s say I passed out a sheet of paper to everyone here and told you to draw a picture of anything you want. I could learn something about each of you by simply looking at your drawings. For example, I loved to draw surfboards and waves as a kid. What would that tell you about me? That I loved to surf. My son loves to draw tractors. What does that tell you about him? That he loves farming.

In the same way, the world is God’s handiwork. It’s his masterpiece. It communicates to us something about God.

Psalm 19:1-6 says,

“[1] The heavens declare the glory of God,

and the sky above proclaims his handiwork.

[2] Day to day pours out speech,

and night to night reveals knowledge.

[3] There is no speech, nor are there words,

whose voice is not heard.

[4] Their voice goes out through all the earth,

and their words to the end of the world.

In them he has set a tent for the sun,

[5] which comes out like a bridegroom leaving his chamber,

and, like a strong man, runs its course with joy.

[6] Its rising is from the end of the heavens,

and its circuit to the end of them,

and there is nothing hidden from its heat.”

So, when you go outside and look at the sun, the stars, the moon, the clouds, the trees, the birds of the air, and the fish of the sea, you’re observing the handiwork of God. And what you’re observing is teaching you simple and great truths about God. You’re being taught that God is majestic and great and powerful and detailed and eternal. You’re being taught that God is not bound by time because his creation stretches far beyond our finite and limited life. In the words of R.C. Sproul, “Millions have never seen a Bible or heard Scripture preached, but they have lived in the theater of nature, where God manifests Himself.”

This is why Paul says in Romans 1:19-20, “For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” We are without excuse because of what we see and what we feel. Paul goes on to say that there is something in all of us—a sense of consciousness, a sense of right and wrong—that also teaches us about God. The work of the law is written on our hearts, and our conscience bears witness to God (Rom. 2:15).

So, there is a general revelation that is available to all. Like a cheap ticket at a football game, this is a general admission, a revelation available to everyone. But it’s also general in the type of revelation it brings. It’s not specific, in-depth, or detailed. General revelation teaches us that there is a God, but it doesn’t teach us the will of God. General revelation teaches us that God is majestic, eternal, and powerful, but it doesn’t teach us anything about God's works and plans of this powerful God.

So, if we can conclude that there is a God, shouldn’t we want to know what he’s like? If there is a God, shouldn’t we want to hear from him? If there is a God, shouldn’t we want to know his will and plans? Well, the Bible stands on the claim that God— the one creation speaks about— has revealed himself. He has spoken, and we have his word written down. Theologians call this special revelation.

SPECIAL REVELATION

Special revelation is where God shows us who he is and what his special plan of salvation is for his people. Special revelation is where we find God speaks the loudest. Where creation whispers, the Bible shouts. Where creation is a small stream, the Bible is a raging rapid. Here, God discloses his plan of redemption. Here, God tells us of the incarnation, the cross, and the resurrection. From Genesis to Revelation, we find example after example of God speaking to man and through man. In the Bible, we find God speaking. In the Bible, we find God's teaching. In the Bible, we find God pursuing. In the Bible, we find God rescuing. In the Bible, we find God saving. The Bible is special because we find God’s special plan of salvation in it.

Now, can I put on my pastor hat for a moment?

I’m seeing a rising trend within the church where believers are encouraged to strive to hear from God apart from the Bible. Go out and find peace and solitude. Be quiet and listen. Hear the birds sing and the crickets chirp. It’s in solitude that you will hear God speak.

Although solitude is good, I fear that we sometimes willingly exchange a shout for a whisper, a reflection for a shadow. When we’ve been given an opportunity to eat at the master's table with the master, we would rather eat leftovers outside, away from him. We exchange God’s special revelation with his general revelation.

Now, don’t mishear me. There is undoubtedly a benefit to solitude. Nature is tremendously beautiful; it shouts of God’s invisible attributes. Jesus himself demonstrated this importance by regularly carving out time to get along with God. But Jesus also immersed himself in the Scriptures, learning, knowing, and delighting in God’s law.

So, my pastoral counsel to you is to get a little dirt on your Bible and bring it with you when you go and seek to get alone with God in nature. Don’t exchange what’s special with something general.

THE CANON OF SCRIPTURE

Now, a question is often asked, “Where did we decide the books of the Bible are the books of the Bible?”

Theologians often use a word to describe the books of the Bible as the canon of Scripture. In Greek, Canon means “rule” or “standard.” So, the canon of Scripture is the official collection of books in the Bible that we recognize as the inspired word of God. These are the books that we recognize to be authoritative for the Christian life.

Referring to 2 Timothy 3, Paul says, “All Scripture is breathed out by God.” The word for Scripture here simply means “writings” in Greek, and this term was widely understood to be in reference to the Old Testament writings during Jesus’ time. Of the 39 books in the Old Testament, they were written over more than 1,500 years, stretching somewhere between 2000 BC and 400 BC. We have historical evidence that by the time Jesus came, the 39 books of the Old Testament were widely understood to be the Scriptures, the writings of God.

The books of the New Testament were written between AD 50 and 120. Early Christians quickly began using these writings alongside the Old Testament, recognizing them as God's writings. However, the New Testament canon wasn’t officially compiled and closed until the fourth century AD.

GOD USING THE APOSTLES

What’s beautiful is that the book of John highlights a conversation between Jesus and his disciples. In this conversation, we see Jesus giving his disciples apostolic authority.

Jesus, in speaking to his disciples in John 14, said, “These things I have spoken to you while I am still with you. But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” Then, in chapter 15, he says, “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you will bear witness, because you have been with me from the beginning (15:26-27).” Later, in chapter 16, he says, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears, he will speak, and he will declare to you the things to come. He will glorify me, for he will take what is mine and declare it to you (16:12-13).”

In this final discourse between Jesus and his disciples, we’re beginning to see apostolic authority given to them. The Spirit of truth guided the disciples to truth, remembering all that Jesus had said and done. He came to guide the apostles into all truth, enabling them to know what had happened in the past and what would happen in the future.

So, in a very literal sense, the New Testament writings are a fulfillment of Jesus’ words here. In the New Testament, we find the Holy Spirit bringing to our remembrance all that Jesus had said and done. In the New Testament, we find the Holy Spirit guiding the apostles into all truth, enabling them to know what had happened in the past and what will happen in the future. Because of this, the early church began to embrace the disciples' writings as God’s writings fairly early on, elevating their writings to equal footing with the Old Testament Scriptures.

IS PAUL AN APOSTLE?

Now, 48% (13 of the 27) of the books of the New Testament were written by a man named Paul, a man who was not present at the dinner table with Jesus. Paul was not one of the original 12 disciples. So, how do we know that he possessed apostolic authority?

Well, I think five reasons support Paul’s apostolic authority.

First, Paul calls himself an apostle on multiple occasions (Eph 1, Gal 1, Rom 1, 1 Cor. 9:1). So, either Paul is a blasphemous idiot, a mistaken fool, or an apostle of Christ Jesus.

Second, Paul had a direct encounter with the risen Jesus on the road to Damascus. This encounter is described in the Book of Acts and referenced in the Book of Galatians. During this encounter he was commissioned by Jesus as an apostle.

Third, Paul performed many miraculous signs and wonders as an apostle of Christ. 2 Corinthians 12:12 says, "The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works."

Fourth, Paul’s message coincided with the message of the other apostles.

Fifth, other apostles saw, viewed, and treated Paul as an apostle. In 2 Peter 3:15-16, Peter describes Paul as “a beloved brother” who “wrote to you according to the wisdom given him.” He says about Paul's writings, “There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.” So, Peter, the rock on which the church was built, places Paul’s writings on equal footing as the Scriptures. Therefore, it’s safe to conclude that Paul’s words are God’s word.

CLOSED CANON

Today, we believe that the canon is closed, meaning no one else will have a new message from God. The apostles and prophets are the foundation on which the church is built, with Christ as the cornerstone. So, if anyone comes to you claiming they have a fresh word from God for you, I would be leery of embracing it.

TRANSLATIONS

Now, let's talk translations for a moment. To be fully transparent, we do not possess the original writings of any of the books of the Bible, but we do have literally thousands of copies of those original writings.

What happened was a book or letter was written. Then, people wanted to make copies of the original writing. Then copies were made of those copies, and copies were made of those copies, and so on. So, although we do not possess the original manuscripts, we have numerous copies of the books of the Bible.

Now, as you likely know, the act of copying something opens you up to error. The scribes who copied the Scriptures occasionally did the same. Some might accidentally omit a word or a line or reverse two letters. Some might even deliberately “change a text to make it more understandable or even more theologically ‘correct.’” Because of this, the copies we have don’t all look the same. So, translators seek to “compare the various copies of a biblical text to determine what was most likely the original text.” We call this textual criticism.

I don’t have time to discuss all the various translations and expound on how we got the translations we have currently. But I want to touch on this briefly because it seems to be a conversation we’re having more recently.

The progress of how God’s word goes from his lips to our ears would be as follows:

• Divine Author (God)

• Human author (man)

• Original text or Scripture

• Copies of the original text

• Critical text (or textus receptus)

• Translator or Translation Committee

• English Translation

• Modern readers

Critical text or textus receptus are Greek translations of the copies of the original text, which are what our English translations are based on. The KJV was translated from the Textus receptus, and most modern-day English translations are translated from critical text.

When the KJV was published in 1611, it was translated from the textus receptus with the hopes of bringing God’s word to God’s people in English. It was successful, which is a great and glorious thing, something we should celebrate! But, since the time the KJV was introduced, many older manuscripts have been discovered, and many scholars contend that these older manuscripts are much more likely to reflect the original text (The older the manuscript, the closer you should get to the original writing). So, where the textus receptus was constructed from a few late New Testament manuscripts, the critical text draws on more than 5,000 New Testament manuscripts, some dating back to the second century.

Now, I’m going to say this as gently as I possibly can. This means that modern translations such as the ESV, NIV, NASB, CSB, etc. (which come from the critical text) are translated from a broader and earlier manuscript base, which provides a more accurate reconstruction of the original text…

This does NOT mean that the textus receptus is evil or wrong. That does not mean that the KJV is bad. The differences here are minimal! It simply implies the critical text is better because it is most likely closest to the original manuscript.

Now, listen. I’ve seen the Facebook posts telling me I’m reading Satan’s Bible because the ESV changes words or meanings of the text. We can go through these examples another day. But, I think those who advocate this reasoning are one of two things: maliciously seeking to profit off of sowing discord within the church over Bible translations, or they’ve been deceived into believing the KJV is the only inerrant bible translation in the world. But, as Scott Duvall puts it in Grasping God’s Word, “To argue that we should still use the 1769 KJV edition (the one that is popular today) is to admit the necessity of revising a translation. This is the case since there have been thousands of changes from 1611 to 1769; they are literally two different Bibles. Why not continue the process of revision by drawing on the latest in biblical scholarship and using language that today's readers can understand? Anything less seems to violate the intent of those who translated the original King James Version.”

CHOOSING A TRANSLATION

So, which translation should you choose?

I’m going to share with you a couple of helpful pointers from Scott Duvall and Daniel Hays's book, “Grasping God’s Word.”

First, choose a translation that uses modern English. You’re not any more holy if you’re reading from a translation that’s difficult to understand. In fact, “The whole point of making a translation is to move the message of the original text to a language you can understand.”

Second, choose a translation that is based on the standard Hebrew and Greek text.

Third, give preference to a translation by a committee over a translation by an individual. There’s tremendous wisdom here. This widens your net of expertise and guards against personal biases.

Fourth, choose a translation appropriate for your own particular purpose at the time. When reading to children, choose something a little more simplified (like NLT). When reading to no tradition or unchurched people, consider the CEV or The Message. When reading to someone with English as their second language, consider the Good News Bible. When reading to a KJV-only church, read from the KJV. Consider the NASB, the NRSV, the ESV, the HCSB, the NET, or the NIV for serious Bible study.

INERRANT

Now, we, as Christians, believe the Bible is inerrant, which means to be without error and true. As John Frame puts it, “Were God to speak to us in person, “directly,” none of us would dare to charge him with error. Errors arise from ignorance or deceit; and our God is neither ignorant, nor is he a deceiver. Similarly, we dare not charge his written Word with error.”

METANARRATIVE OF THE BIBLE

Now, what about the message of the Bible? How can we summarize the message of the Bible?

Many call the Bible's overarching story—creation, fall, redemption, and restoration—the metanarrative of Scripture.

Creation:

In the beginning, God created everything. His creation was good (Genesis 1–2). Humanity was made in God’s image to enjoy a relationship with Him and reflect His glory.

Fall:

Sin entered the world through Adam and Eve's disobedience, separating humanity from God and bringing brokenness into creation (Genesis 3). This set the stage for God’s plan of redemption.

Redemption:

Throughout the Old Testament, God reveals His desire to save His people, promising a Savior (Genesis 3:15; Isaiah 53). This promise is fulfilled in Jesus Christ, who lived a sinless life, died on the cross to pay for sin, and rose from the dead to bring eternal life to those who trust in Him (John 3:16; Romans 5:8).

Restoration:

The Bible concludes with the promise of a new heaven and new earth where God will dwell with His people forever, free from sin, suffering, and death (Revelation 21–22).

WHAT DO WE DO WITH THE BIBLE?

As we land the plane today, I want to do so with some practical application, asking the question, “What do we do with the Bible?”

If God has spoken, if the Bible is God’s inerrant word, then that should drastically impact how we handle it. To truly know that God’s word sits in your lap right now and then remain flippant about it is a terrifying reality.

Perhaps on another day—or for another series—we can unpack some specific steps for studying the Bible. But given our time restraint, I want to leave you with four words: hear, read, study, delight.

It’s good for me to hear God’s word regularly.

It’s good for me to create a routine of reading God’s word daily. Create a habit and a rhythm of sitting down and reading your Bible.

It’s good for me to study God’s word closely. Get a highlighter, pen, and a notepad. Take notes. Look for repeated phrases. Ask questions. Summarize a paragraph, summarize a chapter, summarize a book.

And it’s good for me to delight in God’s word always. “How sweet are your words to my taste, sweeter than honey to my mouth!” — Psalm 119:103 “With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you.” — Psalm 119:10-11

Psalm 110:5-7

For the past three weeks, we’ve been studying the most quoted Psalm in the New Testament, Psalm 110. Two weeks ago, we saw Jesus as the divine king (vs.1-3). Last week, we saw Jesus as the eternal priest (vs. 4). Today, we will see him as the soon-victorious judge (vs.5-7).

Our verses today move from Hebrews to Revelation, directing our attention to what will happen at the end of time. Today, we will see that the end is coming. Jesus is coming soon, and it will be dreadfully glorious when he comes!

If you’ve noticed, we’ve recently changed our benediction on Sundays. Over the years, we’ve wrestled through the best way to end our services each week. And we recently thought, “Why not end our service the same way the Bible ends?”

Revelation 22:20 says, “He who testifies to the things says, ‘Surely I am coming soon.” Amen. Come, Lord Jesus!”

The purpose of this benediction is to remind us to live in light of the reality that Jesus is coming soon. This isn’t a reality that a theologian made up somewhere; it’s a reality based on the words of Jesus himself. And, as Christians, this should be a reality that is water to our souls! So, as we go out into the world, we cling to the fact that the end is coming soon.

As we saw in Psalm 110:1, after Jesus’ death and resurrection, the Father called him back up to heaven to “sit at his right hand, until the Father makes his enemies his footstool.” We learned that putting an enemy under your foot symbolizes victory— complete dominance, submission, and triumph over your enemies. We also briefly saw where there was an already-not-yet tension to this reality. Jesus is already ruling as king with all things placed under his feet, yet there is a day when the end will come, and his enemies will be defeated once and for all. On this day, Christ will deliver “the kingdom to God the Father after destroying every rule and every authority and power,” for he must “reign until he has put all his enemies under his feet (1 Cor. 15).” So, although Christ is seated at the Father's right hand, ruling next to him at this very moment, he is also awaiting the day when it’s time to bring swift judgment, defeating every enemy once and for all. The king ruling among his enemies right now will soon defeat his enemies once and for all.

Let’s dive in.

“[5] The Lord is at your right hand;

he will shatter kings on the day of his wrath.

[6] He will execute judgment among the nations,

filling them with corpses;

he will shatter chiefs

over the wide earth.

[7] He will drink from the brook by the way;

therefore he will lift up his head.”

In verse 5, we see an interesting shift in language from the language used in verse 1. In verse 1, we see the Messiah at the Father's right hand, and now we see the Father at the right hand of the Messiah. What a profound reality! The thought of almighty God sitting at the right hand of anyone other than someone who is on equal footing with himself is blasphemous. Yet, they sit side by side, ruling and working in harmony.

This further highlights the Messiah's divine nature. Jesus is the fully divine Son of God who is one with the Father. This is yet another glimpse into the doctrine of the trinity, where one God eternally exists in three persons: the Father, the Son, and the Holy Spirit.

TWO OUTCOMES

These verses then present two different outcomes for the future. They promise judgment and peace. For those who remain enemies of God, judgment is coming. The one who came as the humble servant who willingly marched to the cross as the sacrificial lamb will soon return as the conquering king. He will deal swiftly with his enemies. But, all who find refuge in the suffering servant, Jesus, will be met with peace and blessing. They will dwell with him in peace and harmony for all eternity.

So, as we journey through these final verses, I want to ask you, "Which camp are you in?"

These words should be incredibly terrifying to those who reject Christ and are enemies of God. But these verses should be unbelievably hopeful for those who have pleaded for mercy and experienced Christ's cleansing work. However, there's no middle ground. You are either God's enemy or God's friend. You are either a recipient of God’s wrath or God’s mercy. If your allegiance resides in your own kingdom, death is on your horizon. Things may go well for you now, but that prosperity is fleeting. But if your allegiance is to Christ's kingdom, life is on your horizon. Things may be difficult now, but an eternal blessing is on your horizon. So, which camp are you in?

JUDGEMNT IS COMING

In verses 5-6, we see the reality of God’s judgment coming for the wicked. He will “shatter kings on the day of his wrath.” The word for shatter in Hebrew means to smite, pierce, strikethrough, shatter, or wound severely. The word wrath depicts the image of one’s nostrils flaring, alluding to the rapid breathing of passion one feels in one's anger. Judgment implies a punishment for wrongdoing. So, David is beginning to tell us, under the inspiration of the Holy Spirit, that a day is coming when God’s anger toward sin will culminate, and his wrath will burn bright. On this day, his judgment will be executed swiftly among the nations. The nations will be filled with corpses, signifying total, definitive, and complete judgment. Not a single ounce of wickedness will be overlooked.

Now, there’s an interesting wordplay that some commentators allude to at the end of verse 6. The Hebrew word that the ESV translates as “chiefs” can more literally mean “head.” The Old Testament often uses it to signify chiefs, commanders, or leaders. But it’s also the same word used in Genesis 3:15, where God says to the serpent, “I will put enmity between you and the woman, and between your offspring and her offspring, he shall bruise your head, and you shall bruise his heel.” This could be a subtle reference to God’s words to the serpent in the garden. This promise to the serpent was a promise that was inaugurated at the cross (Jesus’ death and resurrection disarmed the rulers and authorities and put them to open shame (Col. 2:15)), continues through the church (In writing to the Church of Rome, Paul says, “The God of peace will soon crush Satan under your feet (Rom 16:20).” “Resist the devil, and he will flee from you Js 4:7).), and will culminate one day at the second coming of Jesus(he will be thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever (Rev. 20:10)).

In Revelation 19-20, we see Jesus described as the Faithful and True rider on a white horse who comes to judge and make war. He will come and strike down the nations, and he will rule them with a rod of iron. He will tread the wine press of the fury of the wrath of God the Almighty. Then, an angel of the Lord appears standing in the sun. With a loud voice, he calls all the birds of the air to “come and gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.” Then, the kings of the earth and their armies will gather against Jesus and his army. And all who gather against him will be thrown alive into the lake of fire that burns with sulfur. They will be slain by the sword that came from the mouth of Jesus, and all the birds will gorge their flesh.

Then, at the start of Revelation 20, we see Satan bound and thrown into the bottomless pit, which will be sealed and shut over him so that he might not deceive the nations any longer for 1,000 years. After this, we see a final judgment where Satan will be released from his prison to deceive the nations and set up for a final battle. They will surround the camp of the saints and the beloved city, but fire will come down from heaven and consume them, and the devil will be thrown into the lake of fire and sulfur where the beast and the false prophets were, and they will be tormented day and night forever and ever. Then, the final judgment will come, and the dead will be judged by what they have done. Death and Hades will be thrown into the lake of fire, along with anyone whose name was not written in the Book of Life.

We could have a million conversations here, and the weeds we could get caught in are thick. But I want us to see this: every enemy of God’s will soon be destroyed once and for all. It may seem, at times, that Satan’s seed is winning, but there’s coming a day when his seed will be crushed once and for all. It may seem, at times, like sin is too powerful, but there’s coming a day when it will be done away with once and for all. It may seem, at times,like the wicked are prospering, but there’s coming a day when they will be done away with once and for all. It may seem, at times, like false teachers are swaying the nations, but there’s coming a day when they will be done away with once and for all. It may seem, at times, like death is a cruel oppressor that we cannot defeat, but there is coming a day when he will be defeated once and for all. In the words of James Hamilton, in his commentary on Psalm 110, “Through the agency of the future king from David’s line, God will shatter the kings who prove themselves to be seed of the serpent by their unrepentance (110:5), and he will shatter the head of their father the devil (110:6).” There is coming a day when God’s wrath will be poured out on all of the wicked. On this day, every ounce of wickedness among the nations over the wide earth will be dealt with in totality.

Do you ever feel like the battle against evil is never-ending? Does it ever feel like you’re fighting an uphill battle, like righteousness will never win? Psalm 110 directs our attention to a day where every ounce of wickedness will be dealt with swiftly. God sees it. He hates it. And, at the right time, he will do something about it.

PEACE IS COMING

Then, at the conclusion of this psalm, we see a refreshing imagery of peace— “He will drink from the brook by the way; therefore he will lift up his head.”

Have you ever been tired from a long journey? Perhaps a long run? Or cutting the grass on a hot summer day? Water is intended to refresh us in our weariness. It’s intended to strengthen us. After this final judgment, we find the Messiah drinking water from the brook, which gives him strength to rule over his people for all eternity.

If you remember, Psalm 1 describes the “blessed man” as someone who is like a “tree planted by streams of water” that “yields its fruit in its season, and its leaf does not wither.” This is peaceful language of prosperity, blessing, and fruitfulness.

Revelation 21:5-7 says, “[5] And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” [6] And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. [7] The one who conquers will have this heritage, and I will be his God and he will be my son.”

To all in Christ, we are promised to drink from the spring of the water of life without payment. To all in Christ, we are promised to dwell with our God for all eternity in perfect harmony. To all in Christ, we look ahead to a day when we will no longer wrestle with our own sin. To all who are in Christ, we look ahead to a day when Satan will no longer roam around like a roaring lion. To all who are in Christ, we look ahead to a day when there will no longer be any deception. To all who are in Christ, we look ahead to a day when there will be no more wickedness. To all who are in Christ, we look ahead to a day when there will be no more death. To all who are in Christ, we look ahead to dwelling with God forever in perfect peace.

Psalm 110:4

DISCUSSION QUESTIONS:

1. What does Psalm 110:4 teach us about God’s faithfulness and how it underpins Jesus' priestly role?

2. How does Jesus being both the priest and the sacrifice transform our view of his love and his work on the cross? How can this bring us rest and confidence in our salvation?

3. Why is Melchizedek considered significant in understanding Jesus’ priesthood, and how does he resemble Christ?

4. How does Jesus being the "king of righteousness" and "king of peace" impact our lives and our relationship with God?

5. How does the connection between Melchizedek’s offering of bread and wine and Jesus’ institution of the Lord’s Supper deepen our appreciation for communion?

SERMON MANUSCRIPT

Last week, we saw the kingly nature of the Christ, Jesus. Today, we will see the priestly nature of the Christ, Jesus. If Jesus is the divine king, he is worthy of our fear, respect, adoration, and submission. If Jesus is the divine priest, he deserves our faith and trust. Jesus is the anointed king-priest who has come to save and lovingly rule over his people.

Today, I hope we can rest in peace tonight and have a deeper understanding of Jesus as our priest forever. My hope for us is that we will be able to see that our salvation is safe and secure in Jesus, that we have access to the Father, and that we have an advocate with the Father in Jesus.

Let’s dive in.

“[4] The LORD has sworn

and will not change his mind,

“You are a priest forever

after the order of Melchizedek.”

As David prophesies about the coming Messiah, we discover here that he will be a priest forever. The divine king who sits at the Father's right hand will also be a divine priest. And the basis of his priestly rule is nothing other than God’s faithfulness. The basis of his priestly rule is the fact that the LORD has sworn it to him. God is faithful and dependable. When he says he will do something, he will do it. He will never change his mind. Therefore, we can trust what the Bible says about Jesus to be true.

PRIEST FOREVER

Now, let’s take our mouse and double-click on the word “priest” momentarily. What is a priest? What was the role of a priest? Why is it significant that the Messiah will be a priest forever?

A priest served as an intercessor between God and his people, acting as their representative before God. Think about an intercessor as someone who helps you talk and interact with someone; a priest would be like a bridge between God and his people, helping them stay close to him. When this Psalm was written, God dwelt within a tabernacle. And, within the Tabernacle, not everyone could go. So, the priest was to guard the tabernacle, making sure the congregation and the furnishings were safe (Num. 3:5-10), “offer sacrifices and gifts on behalf of the people to reconcile them to God (Ex. 29:38-42; Lev. 1-5, 16, 23),” and teach God’s people God’s law (Lev. 10:11).

Now, if a key role of a priest was to make sacrifices on behalf of God’s people in hopes of atoning for their sins, I think the necessary question is, “Why were sacrifices for sin necessary?”

Well, for starters, you’ll find the reality that sin brought death in the Old Testament. Death is the natural fruit of sin. But, on a deeper level, sacrifices were intended to atone for our sins. God is just and holy. Therefore, their sin had to be dealt with for a just God to allow sinners to dwell with him. Blood had to be shed. Leviticus 17:11 says, “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls.”

These sacrifices symbolized a payment for sin and the restoration of the covenant relationship between God and his people. God doesn’t simply overlook your sin. He doesn’t turn a blind eye to it. He’s not ignorant of what we do in darkness. He sees all things, hears all things, and knows all things. Yet, the all-knowing God has made a way for us to dwell with him through the shedding of blood. By laying a sacrifice on the altar, you confessed your sins, acknowledged your guilt, and sought forgiveness through God's mercy.

As we will see in a moment, this sacrificial system was ultimately intended to be a shadow of a greater sacrifice to come. Hebrews 10:10 says, “We have been sanctified through the offering of the body of Jesus Christ once for all.” Jesus took upon himself the condemnation that we all deserve. So, paradoxically and beautifully, the forever priest was also the perfect sacrifice. He was the once-for-all sacrifice for sin. By his wounds, we are healed. Because Jesus offered himself up on the cross as the spotless lamb to be slaughtered, we have restoration with God. Our sins are forgiven, and we enjoy a peaceful relationship with God. And now we have power over sin and death because sin has been defeated.

In summary, the priest is responsible for standing between God and his people and ensuring their sins are forgiven by offering sacrifices on behalf of his people.

AFTER THE ORDER OF MELCHIZEDEK

David prophesies that the Messiah would be a priest forever “after the order of Melchizedek.”

Who in the world is Melchizedek?

Melchizedek is a somewhat mysterious character in the Bible. He’s only mentioned twice in the Old Testament (Psalm 110:4 and Genesis 14). However, despite his mysterious and aloof nature, he plays a significant role in New Testament theology. In the book of Hebrews, his name is mentioned eight times between chapters 5 and 7. To understand the author of Hebrews' points regarding Jesus and Melchizedek, we must first understand the context of Genesis 14. So, let’s look at what’s going on in this passage.

At the start of chapter 12, God calls Abraham and tells him to “go from his country to a land that he will show him.” God promises to make him into a great nation, bless his name, and make him great so that he will blessothers. At the age of 75, Abraham packs up his family and possessions and leaves Ur. They make it to Canaan, and God tells him this will be the land he gives his offspring. So, there, Abraham makes an altar to the LORD, calls upon the name of the LORD, and then continues his journey.

They make it to Egypt. In Egypt, Abraham becomes afraid the Egyptians will find Abraham’s wife, Sarah, beautiful and want her to be his wife and kill him. So, he has Sarah lie and tell the Egyptians that she’s Abraham’s sister. Pharaoh takes her to be his wife, but the LORD afflicts Pharaoh and his house with great plaguesbecause of Sarah. So, the Pharaoh finds out the truth, sends her back to Abraham, and sends them away.

This leads Abraham and his family to return to the place where he first made the altar, between Bethel and Ai. They dwelled there for some time. However, because Abraham’s family was large and rich in livestock, silver, and gold, they started to experience family strife. With Abraham was his nephew Lot, and Lot also had flocks, herds, and tents. It says, “The land could not support both of them together.” So, there became strife between their herdsmen.

Therefore, Abraham says to Lot, “Let there be no strife between you and me, and between your herdsmen and my herdsmen, for we are kinsmen. Is not the whole land before you? Separate yourself from me. If you take the left hand, I will go to the right; if you take the right, I will go to the left.” Lot chose the beautiful land in the Jordan Valley, and he journeyed east, and Abraham settled in the land of Canaan.

*** Again, the LORD promised Abraham that he would give him the land of Canaan, and Abraham once again built an altar to the LORD.

Fast-forward some time, and a large war breaks out among the kings of the area. Lot, his family, and possessions are swept up in the middle of this battle and taken as captives. Someone from Lot’s tribe eventually escapes and goes to Abraham to tell him the news. This leads Abraham to embrace his inner James Bond. He leads his 318 trained men into the night to rescue Lot and his people. He and his servants defeat the captors and freeLot and his people.

And here’s where we’re introduced to Melchizedek.

Genesis 14:17-24 says,

“[17] After his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley). [18] And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) [19] And he blessed him and said,

“Blessed be Abram by God Most High,

Possessor of heaven and earth;

[20] and blessed be God Most High,

who has delivered your enemies into your hand!”

And Abram gave him a tenth of everything. [21] And the king of Sodom said to Abram, “Give me the persons, but take the goods for yourself.” [22] But Abram said to the king of Sodom, “I have lifted my hand to the LORD, God Most High, Possessor of heaven and earth, [23] that I would not take a thread or a sandal strap or anything that is yours, lest you should say, ‘I have made Abram rich.’ [24] I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share.”

That’s all we know of Melchizedek.

We know that long before the law was given, he was a priest of God Most High. We know he’s from Salem, which many believe could be Jerusalem. We know he brought Abraham’s army bread and wine while Sodom’s king did not. We know he spoke a blessing over Abraham while Sodom’s king did not. We know Abraham treated Melchizedek as a priest (long before a priestly order in the law) by giving him a tenth of everything.

From this brief encounter with Melchizedek, David describes the coming Messiah as “a priest forever after the order of Melchizedek.” So, David is saying that the Messiah will be an eternal priest from the line of this mysterious priest/king.

But what does that mean?

Well, the author of Hebrews, at the end of Hebrews 6, says, “We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.”

ETERNAL PRIEST

The author of Hebrews says Christians have an immovable hope in Jesus because Jesus is our eternal priest. He is our intercessor with God, our representative before God. He is the one who guards and protects the church. He is the one who has offered the perfect sacrifice to God, which was himself. He is the one who teaches God’s law to the hearts of his people. We have an immovable hope in Jesus because he is our high priest forever after the order of Melchizedek.

Following this statement about our immovable hope in Jesus as our high priest, the author of Hebrews says at the start of chapter 7, “[1] For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, [2] and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. [3] He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.”

The first thing I want to draw our attention to here is the end of verse 3– “He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.”

Notice the intentional language. Jesus doesn’t resemble Melchizedek; Melchizedek resembles Jesus. Melchizedek was intended to be a shadow of the one to come, Jesus, and the one to come existed long before Melchizedek. So, I want us to notice how Melchizedek resembled Jesus.

PRIEST AND KING

In verses 1-2, Melchizedek is described as both priest and king— “For this Melchizedek, king of Salem, priest of the Most High God…” That’s important because, according to the law, priests couldn’t serve as kings, and kings couldn’t serve as priests. Priests came from the tribe of Levi, and kings came from the tribe of Judah. In the law, priests served in the Tabernacle/temple, offered sacrifices, and interceded for God’s people, and kings were responsible for governing and leading the people as God’s anointed ruler. When King Saul offered sacrifices himself without waiting for Samuel, he violated God’s order, which led to him losing his kingdom (1 Sam 13:8-14). When King Uzziah attempted to burn incense in the temple, he was struck with leprosy because he violated God’s order (2 Chron. 26:16-21). Yet, here we find Melchizedek being treated as a priest and declared king, which means the Messiah will be priest and king, our advocate and our ruler.

KING OF RIGHTEOUSNESS

But notice the character of this priest/king highlighted by the name Melchizedek. Melchizedek means “king of righteousness,” and Salem means “king of peace.” So, if Jesus became a priest after the order of Melchizedek, that means he was a righteous king. He is the embodiment of right living, the source of righteousness. Unlike all other kings, he is not flawed or broken. He is “holy, innocent, unstained, separate from sinners, and exalted above the heavens (Heb. 7:26).” Paul tells us, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." So, where all other kings and rulers demand like the king of Sodom, Jesus (the righteous king) freely gives like Melchizedek.

KING OF PEACE

As indicated by his name, Salem, he is also the king of righteousness and peace. This tells us that those who dwell in his holy city will dwell in peace. In Jesus, we find peace with God, peace with his people, and peace in all seasons of life.

Romans 5:1 says, “Therefore since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” So, because Jesus is our high priest, our relationship with God has been restored. For those who are in Christ, there is no hostility between them and God. But then we find that peace with God leads to peace with God’s people. Jesus is our peace. And those who have peace with God find that Jesus offers them an internal peace that surpasses all understanding. The promised Messiah brought his people the gift of righteousness and peace.

A GREATER PRIEST

Now, notice how the author of Hebrews describes Melchizedek in verse 3, “He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.” What I think the author is highlighting here is the eternal nature of the Son of God, and he does this by drawing our attention to how Melchizedek didn’t inherit the role of a priest. Unlike every other priest in the Bible, there is no Biblical reference to the lineage of Melchizedek, which means his priesthood wasn’t inherited by someone else. Melchizedek’s position as priest didn’t depend upon the institution of the Levitical priesthood. It transcended above it, existing before it, and it has no indication of it ever ending. So, like Melchizedek, Jesus’ priesthood was not inherited from someone else or transferred to someone else.

As you continue to read, the author of Hebrews highlights how Abraham gave tithes to Melchizedek, highlighting Melchizedek’s greatness. The revered patriarch of Israel paid Melchizedek a tenth of his spoils from victory, not out of obedience to the law but out of respect and awe, which implies Melchizedek is greater than Abraham. But not only did Abraham pay tithes to Melchizedek, but Melchizedek also blessed Abraham, further demonstrating his greatness. And Levi (the father of the Levitical priesthood) descended from Abraham, which means Melchizedek was superior to Levi. Melchizedek was greater than Abraham, which means he is greater than the Levitial priesthood. And, if Melchizedek was intended to be a shadow of the one to come, then that means that Jesus is greater. Jesus is not a temporary king; he is an eternal king. Nor is he a temporary priest; he is an eternal priest.

A GREATER BREAD AND WINE

Now, I want to draw our attention back to Melchizedek's gift to Abraham. Weary from their journey, what does Melchizedek offer Abraham? Bread and wine. On the night that Jesus was betrayed, what did Jesus offer his disciples? Bread and wine.

Melchizedek’s gift of bread and wine was a shadow of a greater bread and wine that the Son of God would offer one day. In the same way that Melchizedek offered Abraham bread and wine in the Valley, Jesus offered us a better bread and wine, his body. On the night he was betrayed, Jesus took the bread, and when he gave thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise, the cup after they had eaten said, “This cup that is poured out for you is the new covenant in my blood.”

Church, we have a great high priest who willingly gave himself as the once-for-all sacrifice for sin. Where priests would stand daily at his service, repeatedly offering the same sacrifices, which can never take away sins, Jesus came and offered for all time a single sacrifice for sins (Heb. 10:11-14)… so that our sins might be forgiven (Heb. 10:18).” And that sacrifice was himself. He is the great high priest and the spotless sacrifice.

Are you tired and weary today from battle? Are you beaten down and exhausted? Are you heavy-laden with the guilt of sin and shame? Come to Jesus’ table and have your fill today. Jesus offers you bread and wine that will never run out. The king of righteousness offers you peace today. With him, you will find joy and life forever.

Psalm 110:1-3

Today marks the beginning of our Advent series. Advent is when we come together to reflect on and celebrate how God was faithful in sending the Messiah to save us from our sins and provide us with eternal hope. It’s a time where we stand between two hopes, where we look back on how Christ came and where we look ahead to his second coming. Simply put, Advent is a season in which we look back to remember the coming of our Lord Jesus Christ so that we can worship Him in the hope of His second return.

To accomplish this, we will camp out in Psalm 110, the most quoted Psalm in the New Testament. Going into this week, I didn’t realize how much this Psalm impacted New Testament theology. It seems as if every page you turn in the New Testament contains references to truths that flow out of this psalm.

As I was preparing for this Psalm this week, I honestly felt incredibly overwhelmed by the depth of this psalm. There is so much to cover that I thought I couldn’t do it justice. So, my original plan was to look at three different Psalms that pointed ahead to Jesus. Instead, we are going to divide this one Psalm into three weeks. Today, we will examine verses 1-3 and unpack how Jesus is the Divine King seated at the Father's right hand. Next week, we will discuss verse 4 and unpack how Jesus is the Eternal Priest. Then, we will look at verses 5-7 and unpack how Jesus is the victorious Judge overall.

View Psalm 110 as the Mobile Bay that feeds into various rivers and bays in Mobile. The Mobile Bay runs into the Chacaloochee Bay, Justin’s Bay, Polecat Bay, Delvin Bay, Spanish River, Tensaw River, Blakley River, Apalache River. If you wanted to explore all the waters the Bay runs into, you couldn’t do it all in one day. The same is true of Psalm 110. If we want to explore the various New Testament references carefully, we simply can’t do it all in one sitting. So, in the next three weeks, we will take our boat and follow the various streams that this psalm leads to in the New Testament.

Taking that reference and running with it, I want us first to explore a time when Jesus directly referenced this Psalm. In three of the four gospels (Matthew, Mark, and Luke), we find an account of Jesus quoting this psalm as he talked to the Pharisees. In quoting this psalm, he sought to highlight the divine nature of the anticipated Messiah.

WHOSE SON IS THE CHRIST?

In Matthew 22, we find Jesus being grilled by the Pharisees and the Sadducees. In verses 15-22, the Pharisees seek to trap Jesus with a question about taxes. In verses 23-33, the Sadducees ask Jesus about marriage and the resurrection. Following the religious leaders' attempt to stump Jesus, Jesus asks them his own question,

“What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” He said to them, “How is it then that David, in the Spirit, calls him Lord, saying,

“ ‘The Lord said to my Lord,

“Sit at my right hand,

until I put your enemies under your feet.”?”

If then David calls him Lord, how is he his son?” And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.”

Jesus presents to the religious leaders an essential question regarding the Christ, and he does this to highlight who he is. But, to understand Jesus's point, we must understand the Biblical significance of the title “Christ.” Jesus and the religious leaders are likely operating out of a knowledge that some of us might not have.

So, I want us to unpack the title Christ for a moment.

Many of us know Jesus as “Jesus Christ.” And chances are, we might think that “Christ” was Jesus’ last name. But “Christ” is not a second name; it’s a proper title. Using context clues in Matthew 22, we can conclude three things: (1) God’s people were anticipating the coming of the Christ, (2) there were questions about Jesus being the Christ, and (3) Psalm 110 spoke about the Christ.

So, what does “Christ” mean? And why is that important for our understanding of Psalm 110?

The Hebrew word “Messiah” is translated as “Christ” in Greek, meaning anointed one. In the Old Testament, “anointing was the designation of something as sacred, set apart, or special to God.” It’s being set apart and empowered by God for a specific task. We see this fairly often in the Old Testament regarding prophets, priests, and kings. In Israel, priests were always anointed (Exodus 28-30), Kings were always anointed (1 Samuel 9 & 16), and prophets were anointed sometimes, as well (1 Kings 19:16). So, the Christ is ultimately a person who has been set apart for a particular task.

Throughout the Old Testament, however, we find anticipations of a [M]essiah or [C]hrist who will come to save and sanctify his people—a greater prophet, a greater priest, a greater king. One of those anticipating passages is Psalm 110. In Psalm 110, David anticipates the arrival of one who God will set apart to save and sanctify his people.

So, as the religious leaders sought to trap Jesus with questions that would diminish the divine authority he was preaching, Jesus presented a question about the Christ that ultimately heightened his divine authority. Jesus added proper color to their understanding of the Messiah through this question. He is saying that although the Christ will come from the line of David, he will be far greater than David. The Christ cannot simply be the “son of David”because he is the Lord of David.

Let's look at the language here in Psalm 110:1, “[1] The LORD says to my Lord: Sit at my right hand, until I make your enemies your footstool.”

The language here is rich. In English, we see the same word used twice (lord), but in Hebrew, it’s two different words— “The LORD (Yahweh) says to David’s Lord (Adoni), ‘Sit at my right hand.’”

“Yahweh” is God's personal name. So, God is speaking. “Adoni” is a common name for a human master or lord. It’s a term of respect and authority, used frequently in Scripture regarding human rulers. So, David is saying that there will be one who comes on this earth who Yawheh will call up to sit at his right hand.

Notice the choice of words here (and I think this is what Jesus is alluding to in his conversation with the religious leaders). David speaks about the one who will come as his present Lord—“the LORD says to my Lord.” Jesus wasn’t born until over 1,000 years after David died, yet David was already calling him “Lord.” David is speaking of the one to come as if he already was. This highlights one of the profound mysteries of the Christ that the religious leaders didn’t understand. Jesus Christ existed long before he entered this world. John 1:1-3 says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” And John 1:14 says, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” So, the manger was not the beginning of Jesus’ story. He existed before the foundation of the world. Before he ever stepped foot on earth, he was already David’s Adoni.

SIT AT MY RIGHT HAND

“Yahweh says to my Adoni: ‘Sit at my right hand.’” To sit at a king's right hand would have been a position of divine authority and favor. It was a place of highest honor and power. It signifies sharing the king's authority and ruling alongside the king. So, the language here highlights an equality between David’s adoni (the Christ) and Yahweh, a sharing of authority and rule. The anticipated Messiah is the divine ruler seated at the right hand of Yahweh.

We catch glimpses of the trinity here, where the Father and the Son are separate yet equal, ruling side-by-side together. Yet, although they are equal, the Son submits to the will of the Father, walking in perfect obedience to the Father. When the Father calls, Jesus follows. Yahweh calls the Christ to sit at his right hand to continue ruling and reigning next to him.

The phrase “sit at my right hand” implies a calling up—a beckoning call. This language makes sense when we consider Jesus's ascension. Throughout the New Testament, this verse is directly tied to that moment in Jesus’ life. The word became flesh and dwelt among us. He emptied himself and became a servant. He laid his life down on the cross and rose again three days later from the grave, and he ascended to heaven to sit at the Father’s right hand.

Look at a few of these examples for a moment.

Acts 2:32-36,

“[32] This Jesus God raised up, and of that we all are witnesses. [33] Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. [34] For David did not ascend into the heavens, but he himself says,

“‘The Lord said to my Lord,

“Sit at my right hand,

[35] until I make your enemies your footstool.”’

[36] Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Acts 5:29-32

“[29] But Peter and the apostles answered, “We must obey God rather than men. [30] The God of our fathers raised Jesus, whom you killed by hanging him on a tree. [31] God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. [32] And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.”

Ephesians 1:20-23,

“[20] that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, [21] far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. [22] And he put all things under his feet and gave him as head over all things to the church, [23] which is his body, the fullness of him who fills all in all.”

So, we find that Psalm 110:1 is directly tied to the ascension of Jesus. When the work of the Son is complete, the Father will call him back up to his right hand, where he rules and reigns at the Father's right hand.

ENEMIES A FOOTSTOOL

“Sit at my right hand,” the Father says, “until I make your enemies your footstool.” To put an enemy under your foot was a symbolic act of victory. It symbolized complete dominance, submission, and triumph over your enemies.

We see this, for example, in Joshua 10:24-24, “And when they brought those kings out to Joshua, Joshua summoned all the men of Israel and said to the chiefs of the men of war who had gone with him, “Come near; put your feet on the necks of these kings.” Then they came near and put their feet on their necks.” So, Psalm 110 anticipates a day when the Messiah will exercise complete victory over his enemies. But, notice how there seems to be a gap in time between the Messiah sitting down “at the right hand of God” and the “making his enemies his footstool.” The progression here indicates that after the Messiah comes, God will call him up to sit at his right hand, where he will await the day his enemies will be placed under his feet.

I believe there’s an already-not-yet aspect here. As we saw in Ephesians, all things have already been put under his feet. Jesus is far above all rule and authority and power and dominion. He is above every name that is named, not only in this age but in the one to come, and he is the head of the church of which we are the body. But, there is also an anticipation of the greater enemy, death, being defeated once and for all one day.

In 1 Corinthians 15, Paul says, “[20] But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. [21] For as by a man came death, by a man has come also the resurrection of the dead. [22] For as in Adam all die, so also in Christ shall all be made alive. [23] But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. [24] Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. [25] For he must reign until he has put all his enemies under his feet. [26] The last enemy to be destroyed is death. [27] For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him.” So, simply put, we look ahead to the day when the last enemy, death, will be defeated once and for all, where we will dwell with God together in perfect harmony forever. There is coming a day when the far above ruler will destroy the last enemy, death, once and for all.

A MIGHTY SCEPTER

Look what verse 2 says, “[2] The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies!” A scepter would have been a ceremonial staff symbolizing authority, power, and sovereignty. In Genesis 49:10, we see the scepter promised to Judah— “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him.” This scepter represented the future kingship of the tribe of Judah, a foreshadowing of the coming of their Messiah. So, David is saying that this promised Messiah will come and rule among his enemies. His rule will last forever, never departing from him. And people from every tribe, tongue, and nation will bow before his feet, paying tribute to him. So, Jesus is a good and powerful king worth paying tribute to! He is the ruler over all, and he is worth following.

OFFER THEMSELVES FREELY

Look at verse 3,

“[3] Your people will offer themselves freely

on the day of your power,

in holy garments;

from the womb of the morning,

the dew of your youth will be yours.”

This is a beautiful and poetic depiction of the type of relationship this king will have with his people. He will be a good king worthy of joyful submission. His people will freely offer themselves on the day of his power. If Jesus is king, we must submit to him with happy hearts.

Psalm 138

DISCUSSION QUESTIONS:

1. What does verse 1-2 teach us about thankfulness?

2. Do you agree with the statement that God always answers the prayers of his people? Why or why not?

3. How is the cross the ultimate display of God’s love and faithfulness?

4. During the last supper, Jesus gave thanks before distributing the bread and wine. What a beautiful picture for us in that, as he was approaching the cross, Jesus’ heart was still full of thankfulness. How should this serve as an example for us?

SERMON MANUSCRIPT:

Of David.

“[1] I give you thanks, O LORD, with my whole heart;

before the gods I sing your praise;

[2] I bow down toward your holy temple

and give thanks to your name for your steadfast love and your faithfulness,

for you have exalted above all things

your name and your word.”

THANK GOD WITH OUR WHOLE HEARTS

Right from the start of this psalm, David publicly expresses his gratitude toward the LORD— “I give you thanks, O LORD, with my whole heart…”

As you study the Bible, you'll notice that thankfulness is always directed vertically. Thankfulness in the Bible is always directed toward God. It’s never an abstract hypothetical idea; it’s a feeling of gratitude directly expressed to the personal God of the universe—“I give you thanks, O LORD.”

This is an essential point because, at times, I fear we talk about thankfulness in an abstract, mystical way if we're not careful. We will go around the room and name some things we’re thankful for. We will list things like our family, job, or home, saying things like, “I’m thankful for my family.”

However, if we’re not careful, we can celebrate Thanksgiving like we’re spraying febreeze. We throw our thanks into the air, and it sounds nice, but it’s not really directed to anyone. We acknowledge there are good things in our lives, but we don’t recognize these good things as good gifts from the LORD.

So, as we approach Thanksgiving, I want us to ask ourselves, “Who are we giving thanks to?” Are we giving thanks to the giver of all good gifts? Or are we giving thanks to chance and coincidence? Are we giving thanks to our hard work and determination?

If we want our thankfulness to align with that in the Bible, we must be careful to direct it to God—“I give you thanks, O LORD.” May we never forget that “every good gift and every perfect gift is from above, coming down from the father of lights with whom there is no variation or shadow due to change (James 1:17).” And may “whatever we do, in word or deed, be done in the name of the Lord Jesus, giving thanks to God the Fatherthrough him (Col. 3:17).”

Here, we see David giving thanks to God with his whole heart. Every fiber of his being is aligned with his expression of thanks, and his lips align with his heart. His words and desires aren’t in conflict; they’re in harmony.

Sometimes, it’s easy to possess a hollow thankfulness, where we speak of thankfulness without feeling thankful. So, I ask you today, “Do you resonate with David's words here? Does your heart align with the thankfulness expressed in Psalm 138? Do your lips and heart work in harmony?”

UNASHAMED THANKFULNESS

Now, before we look at what David is thankful for, I want us to notice where David expresses his gratitude— “before the gods I sing your praise; I bow down toward your holy temple.”

The Hebrew word for “gods” is Elohim, a common name/title given to God throughout the Old Testament. It’s a divine term highlighting God’s sovereign rule: “In the beginning, God (Elohim) created the heaven and the earth…And God (Elohim) said, ‘Let there be light,’ and there was light.” However, in this verse, we see Elohim used in a plural sense, distinct from God— “Before the gods I sing your praise.”

So, the challenge here is trying to distinguish who these gods are. Some believe this refers to the [g]ods of the neighboring nations surrounding Israel (refer to 1 Kings 18, where Elijah taunts the god Baal). Others believe this could reference the human rulers of Jerusalem (see passages like Exodus 21:6 and Exodus 22:7-8 where the leaders of Jerusalem are referred to as gods). Others believe this could reference the spiritual powers and rulers, similar to those in Ephesians 6 (see passages like Psalm 89:5-7, Isaiah 24:21, and Job 1, where heavenly beings are referred to as gods).

So, it could be that David is singing his thankful praises to the LORD in the presence of the neighboring gods, declaring the LORD as the most precious and most glorious. It could be that David is singing his thankful praises to the LORD in the presence of all human rulers, declaring the LORD as the most precious and most glorious. Or it could be that David is singing his thankful praises to the LORD in the presence of the heavenly beings, declaring the LORD most precious and glorious.

Here’s the thing. Many people smarter than me disagree over this, and there’s some wiggle room to disagree here because of the various ways this term is used elsewhere in Scripture. But, whichever lily-pad we land on, we have to agree on this: David was publicly and unashamedly singing God’s praises with a thankful heart. A thankful heart is an unashamed heart. Thankfulness and praise go hand in hand, and praise is intended to be public. So, those whose hearts are filled with thankfulness are willing to sing God’s praises in front of others.

May we be a people who boldly testify to God’s greatness in the presence of others.

THANKFUL FOR THE CROSS

But why? Why is David publicly expressing his thankful heart?

David expresses his thankfulness because God’s love is steadfast, and his faithfulness is continual. Steadfast love is the Hebrew word “hesed,” which means loyal love. This is an all-in type of love.

Friends, there is no greater display of God’s love than the cross. When we hear the words, steadfast love, the cross should immediately come to mind.

As the cross approached, Jesus said to his disciples, “Greater love has no one than this, that someone lay down his life for his friends (J. 15:13).” The apostle Paul adds further color to Jesus’ words by saying, “For one will scarcely die for a righteous person— though perhaps for a good person, one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us (Rom 5:7-8).”

The cross is the ultimate display of God’s love. And I would submit that it’s also the ultimate display of God’s faithfulness, as well, because the cross has always been God’s predetermined plan of redemption.

The Hebrew word for “faithfulness” is “emet,” which means truth and dependability. It denotes constancy, reliability, and stability—to be dependable and immovable. We can trust that God will always do what he says he will do because he did what he said he would do on the cross.

The cross is the ultimate display of God’s love and faithfulness. Because of this, I would submit that our hearts should be filled with thankfulness whenever we fix our eyes on the cross. Our hearts should be full of gratitude when we think about God’s love for us displayed on the cross. The most glorious God is a loving God. The most glorious God is a faithful God. The most glorious God has shown his love and faithfulness to us on the cross.

THANKFUL FOR ANSWERED PRAYER

In verse 3, David gives a tangible example of God’s love and faithfulness: “On the day I called, you answered me; my strength of soul you increased.” Here, David celebrates God’s willingness to answer prayers by remembering the times God responded to his prayers.

Do you know that God is not distant but close? Do you know that he is in the business of answering prayers? In commenting on this verse, Charles Spurgeon says, “It is the distinguishing mark of the true and living God that he hears the pleadings of his people and answers them.”

There’s a temptation sometimes to forget this, but we can be thankful that God always answers the prayers of his people. Sometimes, he says yes; sometimes, he says no; and sometimes, he says wait. But he always answers the prayers of his people. Elijah was an ordinary guy like us who prayed fervently that it wouldn’t rain, and for three and a half years, it didn’t rain on Earth. Then he prayed again, and “heaven gave rain, and the earth bore its fruit (Js 5:17-18). The great apostle Paul, however, had a “thorn in his flesh, a messenger of Satan to harass him, to keep me from becoming conceited.” He pleaded with the Lord three times about this, saying it should leave him. But God said to him, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore, Paul said, “I will boast all the more gladly of my weaknesses so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong (2 Cor. 12:7-10).”

I think Paul’s encounter in 2 Corinthians 12 perfectly summarizes David’s words in Psalm 138. Paul called out to the LORD, and the LORD answered. And although Paul wasn’t met with physical healing, he was met with spiritual strength. The strength of his soul increased while his body dwindled.

This is one of the profound beauties of the Christian faith. Unfortunately, death is inevitable. But with the help of the Holy Spirit, we can limp to the finish line of our lives filled with his strength. Though we are weak, we can remain strong. Our power may be limited, but God’s power is infinite, and his power can be made perfect in our weakness. So, for the sake of Christ, we can hobble through weaknesses reliant upon the strength of God within us.

There will undoubtedly be times when we cry out to the LORD for physical needs, and God meets our spiritual needs instead. Sometimes, we cry out for physical strength and will be met with spiritual strength.

Oh, friends, may our hearts be filled with thankfulness that God is still in the business of answering prayers. May our hearts be filled with thankfulness that God gives us what we need, not what we want— “On the day I called, you answered me; my strength of soul you increased.”

THANKFUL FOR GOOD NEWS

David then says,

“[4] All the kings of the earth shall give you thanks, O LORD,

for they have heard the words of your mouth,

[5] and they shall sing of the ways of the LORD,

for great is the glory of the LORD.”

Here, we find David’s desire to let the good news of the LORD reach far beyond the kingdom of Israel, which reminds us that the Christian faith was never intended to be exclusive; it was meant to be inclusive—“All the kings of the earth shall give you thanks, O LORD.”

God chose Israel to be his royal priesthood and holy nation so that they could ultimately be a blessing to the world. Jesus came to save the world. God is creating a diverse yet united people from every tribe, tongue, and nation.

But I want us to notice why the kings give thanks to the LORD. What is the cause of their Thanksgiving? They will thank the LORD when they “hear the words” from the mouth of the LORD.

I want to camp out here for a moment and highlight two things:

First, I want us to take note of the fact that God has a message to speak. God is not silent. He has a good message for the kings that should lead them to thank him.

Church, God has come with a good message of hope. We call this message the gospel. Gospel means good news.

We see this message clearly described in Romans 10:9, “…if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame... Faith comes from hearing, and hearing through the word of Christ.”

We can be thankful that God has brought us good news. Thanksgiving is the fruit of the gospel embrace. Those who have heard God’s message have been given the opportunity to be saved, and those who have heard God’s message have been presented with the opportunity to be justified before God. And those who have been saved and justified through faith in Christ will be filled with thankful hearts.

Now, as beautiful as God’s message is, it is humbling to hear. God’s message is humbling. It’s a message that cripples even the greatest kings. The message of the LORD reveals to the king that his glory pales in comparison to the LORD’s glory. God is the [K]ing of kings; the one every king must bow down before. Pride and salvation mix like oil and water. The message of the cross strips the king down to nothing and exposes his need for a Savior. But, the king who has been stripped to nothing will be brought to something!

Verse 6 says, “For though the LORD is high, he regards the lowly, but the haughty he knows from afar.” God opposes the proud but gives grace to the humble—the God who sits on high regards the lowly. Those who first tremble in fear will soon sing with joy. So, we can be thankful that God always gives grace to the humble. If you want to know the LORD, humble yourself before the LORD. If you want to be close to the LORD, bow in humility before the LORD. Humble yourself before him, and he will give you grace today. Confess your sins, and he will be faithful and just to forgive you. Find refuge in Jesus, and you will be safe forever.

THANKFUL GOD IS WITH US

Look at what David says in verse 7,

“[7] Though I walk in the midst of trouble,

you preserve my life;

you stretch out your hand against the wrath of my enemies,

and your right hand delivers me.”

The flow of these verses is simple. Humble yourself before the LORD, and he will be with you. Even in the storms, God will be with us.

Notice the language of these verses. God will not always lead us away from the storm, but he will never abandon us while we’re in it. We will certainly walk through trouble in this life. But, though we walk through trouble, God “preserves our life. He stretches out his hand against the wrath of our enemies. His right hand delivers us.” The language here can be strange, but these verses teach us that no trial can destroy us. What the enemy means for evil, God means for good. What the enemy intends for destruction, God intends for construction. Although the winds may blow and the rain may fall, the grass of our hearts will be greener because of it. The God who is with us in the storms of life uses those storms for life. When trouble comes, God is with us, and his right hand will deliver us.

THANKFUL GOD’S PLAN PREVAILS

David then says,

“[8] The LORD will fulfill his purpose for me;

your steadfast love, O LORD, endures forever.

Do not forsake the work of your hands.”

Verse 8 speaks of confident finality. God’s purpose will remain. God will fulfill his purpose for me.

Friends, do you know that God has a purpose for your life today? It may not always feel that way. But it's a truth that will always ring true.

What is that purpose? In Ephesians 1:3-14, we see that it was God’s will for him to “adopt us as sons through Jesus Christ” to the “praise of his glorious grace...” It was God’s will to “unite us to Himself in Christ…” and it was God’s will to “extend to us an inheritance to the praise of his glorious grace.” In 1 Thessalonians 4:3, we see that it was God’s will for us to abstain from fornication. So, simply put, God’s will for your life is for you to glorify him by intimately and personally knowing him as your Father, and it’s his will for our life today to make us more like Jesus so that we can make much of Jesus. The chief goal of your life is to glorify God by walking in obedience to him.

And here’s the beautiful, unfortunate reality of that truth. Sometimes, God’s purpose for our lives is to glorify him in the sunshine, and sometimes, his purpose for our lives is to glorify him in the storms. But, the same God who willed the cross for our salvation wills trials for our sanctification. So, no matter which season we find ourselves in, God is still worthy of praise because his steadfast love endures forever. Therefore, we can give thanks in all seasons. We can be thankful that God’s plan always wins.

No one demonstrated this better than Jesus. On the night he was betrayed, Jesus said to his disciples, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it until it is fulfilled in the kingdom of God.” Then he took the cup, and when he had given thanks, he said, “Take this and divide it among yourselves. For I tell you that from now on, I will not drink of the vine until the kingdom of God comes.” Then he took the break, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.”

I’ve often overlooked those two words, “given thanks.” But they’re worth recognizing. As the cross was breathing down Jesus’ neck, his heart was full of thanks. He didn’t shake his fist at the Father with a bitter heart. No. He humbly accepted the Father’s will with a thankful heart. Is this true of us today? Is our thanks rooted in prosperity? Or is it found in all seasons?

Psalm 50

DISCUSSION QUESTIONS:

1. What do verses 1-6 teach us about God?

2. How would you address the problem being addressed in verses 7-15? How does this apply to us today?

3. How would you summarize the problem being addressed in verses 16-21? How does this apply to us today?

4. Why is it important to see that, even when God addresses the sins of his people, he still offers grace?

SERMON MANUSCRIPT:

“A Psalm of Asaph.”

Who is Asaph? Asaph was a Levite whom David assigned as a worship leader in the Tabernacle choir. Unlike myself, who can’t clap and sing simultaneously, Asaph was an excellent musician—the Michael Jackson, John Mayer, and Lenny Kravitz of David’s generation. He served as the chief of ministers, and his duties were to lead God’s people to give thanks and praise to the LORD (1 Chronicles 16).

In 2 Chronicles 29:30, he is also described as “Asaph the seer,” a term of prophecy. God had gifted this man with the ability to see and speak of events that would happen in the future. You can see this demonstrated through the handful of psalms that he conducts. Psalm 50 has strong prophetic undertones that are laced with immediate relevance. In a captivating fashion, God, through Asaph, calls his people to obedience because judgment is coming.

Let's dive in,

“[1] The Mighty One, God the LORD,

speaks and summons the earth

from the rising of the sun to its setting.

[2] Out of Zion, the perfection of beauty,

God shines forth.”

[3] Our God comes; he does not keep silence;

before him is a devouring fire,

around him a mighty tempest.

[4] He calls to the heavens above

and to the earth, that he may judge his people:

[5] “Gather to me my faithful ones,

who made a covenant with me by sacrifice!”

[6] The heavens declare his righteousness,

for God himself is judge! Selah”

GOD IS GREAT

The scene has been set here, beginning with the main character, God. Here, we see God as mighty, glorious, and beautiful, and he is rounding up (summoning) his creation to judge his people.

Look at the language used here to describe God’s presence:

• Out of his dwelling place, Zion, which is the perfection of the beauty, God shines forth (v.2).

• His glory cannot be tamed like a mighty tempest (a tremendous storm-like manifestation) (v.3);

• Before him is a devouring fire that cannot be tamed (v.3).

• The heavens declare his righteousness, shouting, “God himself is judge (v.6)!”

God’s presence is magnificent, beautiful, bright, and terrifying. This teaches us that God is greater than we could ever imagine.

The more we read the Bible, the more we encounter God’s glory. The more we encounter God’s glory, the more we see God for who he is. The more we see God for who he is, the more we see ourselves for who we are. God is big; we are small. God is majestic; we are insignificant. God is mighty; we are weak.

So, the language used in passages like Psalm 50 is intended to raise our eyebrows. It’s intended to increase our heart rate. God is far greater than we could ever imagine. His presence is like a mighty storm; before him is a devouring fire. He is not someone we should take lightly.

The language used here also echoes that used in Exodus 19 during the mosaic covenant.

In Exodus 19, the LORD says to Israel, “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now, therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.”

In response, God’s people said, “All that the LORD has spoken, we will do.”

The LORD then says he will come to them in a thick cloud and speak to them. So, for three days, Israel was to consecrate themselves and prepare for this meeting. On the morning of the third day, lightning and thunder struck, and a thick cloud covered the mountain. This was followed by a loud trumpet blast, which caused all the people in the camp to tremble. It says the mountain was covered in smoke because the LORD had descended on it in fire, and it trembled greatly.

The LORD then gave Israel the law and the commandments. After the LORD gave Israel the law and the commandments, Israel shouted together (again), “All the words that the LORD has spoken we will do.”

Early the following day, God’s people made sacrifices to the LORD and said again, “All that the LORD has spoken we will do, and we will be obedient.”

Moses took the blood of the sacrifices, threw it on the people, and said, “Behold, the blood of the covenant that the LORD has made with you in accordance with all these words.”

So, I believe the language used here at the start of Psalm 50 was intended to (1) communicate the greatness of God and (2) draw our attention back to Mount Sinai, where God’s people made a covenant with their God.

God is speaking to his covenanted people.

• Verse 3, “Our God comes…”

• Verse 4, “He calls… that he may judge his people…”

• Verse 5, “Gather to me my faithful ones, who made a covenant with me by sacrifice.”

God is great and personal. It is their God who summons them. God has gathered his faithful ones who belong to him by covenant.

The Hebrew word for “faithful” is ḥāsîḏ, which signifies steadfast love, loyalty, kindness, or holiness. These are men and women who have not forgotten the LORD and are committed to upholding their covenantal relationship with God. These are men and women who are devoted to God’s service.

Here, the almighty God speaks directly to his faithful ones, those who belong to him by covenant, and this is what he has to say,

“[7] Hear, O my people, and I will speak;

O Israel, I will testify against you.

I am God, your God.

[8] Not for your sacrifices do I rebuke you;

your burnt offerings are continually before me.

[9] I will not accept a bull from your house

or goats from your folds.

[10] For every beast of the forest is mine,

the cattle on a thousand hills.

[11] I know all the birds of the hills,

and all that moves in the field is mine.

[12] “If I were hungry, I would not tell you,

for the world and its fullness are mine.

[13] Do I eat the flesh of bulls

or drink the blood of goats?

[14] Offer to God a sacrifice of thanksgiving,

and perform your vows to the Most High,

[15] and call upon me in the day of trouble;

I will deliver you, and you shall glorify me.”

OFFER RIGHT SACRIFICES

So, the LORD has gathered his people to testify against his people. His faithful ones need correcting. But what has God's people done to earn such a rebuke?

Well, we can safely conclude that their shortcomings center around making sacrifices. In fact, one thing they’re seemingly doing well is offering sacrifices to the LORD. God says in verse 8, “Not for your sacrifices do I rebuke you; your burnt offerings are continually before me.” So, God’s people are not failing in the offerings department. They’re keeping up with the sacrificial system portion of the law. But, despite the abundance of offerings, there was still something wrong with their sacrifices because the LORD said, “I will not accept a bull from your house or goats from your folds.”

So, why? Why did the LORD reject their sacrifices?

Well, it seems that there is something fundamentally wrong with their motives in offering sacrifices. In verse 14, God says, “Offer to God a sacrifice of thanksgiving.” This assumes God’s people were giving sacrifices to the LORD without a thankful heart.

John Piper comments on this passage, “We are fundamentally receivers.” God is the giver of good gifts, not us. So, thankfulness assumes dependence. A thankful heart flows out of a proper view of God.

But look at what God says in verses 10-13 before he calls his people to offer sacrifices of thanksgiving. In these verses, he highlights his independence from creation. Every deer in the woods, every cow on your farm, every dog on the prairie, and every tiny little canary, every living thing belongs to God. Therefore, there’s nothing that anyone could offer him that he doesn’t already own.

During this time, neighboring nations believed sacrifices were intended to feed the gods. But God is saying, “I’m not hungry and in need. I don’t eat bulls' flesh or drink goats' blood. Your sacrifices do nothing for me.” God is unlike the neighboring gods; he doesn’t depend on his people's sacrifices. God existed before the foundation of the world, and he exists outside of creation. There’s nothing on this planet that we can offer that God needs.

Their theology of God impacted how they worshipped God, and their view of God impacted how they lived. In the words of James Hamilton, “God rebukes Israel not for failing to offer sacrifices, but for their mistaken assumptions about those sacrifices.” Therefore, God corrected their theology, reminding them that He doesn’t depend on their offerings. Instead, he desires a "sacrifice of thanksgiving."

This tells us that, when it comes to the Christian faith, the why is equally important as the what. The motive is just as important as the action. True worship requires the heart. It’s possible to do the right thing with the wrong motives and be the wrong thing.

Their sacrifices had become empty rituals rather than sincere acts of devotion. True worship is not about the ritual but a relationship with God, and a relationship with God should be characterized by a thankful heart.

SERVE WITH THANKFUL HEARTS

How does this apply to us today as a church?

For starters, we are part of a new covenant. The Mosaic Covenant was ushered in on Mount Sinai through Moses. The New Covenant was ushered in on Golgotha through Jesus. Unlike the Mosaic covenant, which was based on their obedience to the law and animal sacrifices, we are part of a new covenant with God that was established through Jesus’ sacrificial death on the cross, which atones for our sins once and for all. We have entered the covenant through faith, and Jesus's blood has covered us. The Holy Spirit has moved into our hearts, and we have been covered with grace and forgiveness.

So, as a church in this new covenant, it doesn’t take a rocket scientist to see that you are serving people. At Harbor, there are many ways to serve on Sunday mornings (childcare, security, tech, hospitality, worship, etc.). And if you are an active member of Harbor, chances are you’re serving in more than one area. Your burnt offerings of service are ever before the LORD.

But, as we serve, let this passage remind you of a couple of things:

First, God does not need you. You are a member of the church, so you are essential. But you are not the cornerstone of the church—Jesus is. You are not the lifeblood of the church—Jesus is. God has gifted each of us uniquely, and we are to use those gifts to build up the body of Christ. But God does not need your gifts. There’s nothing you can offer God today that he doesn’t already have. As Gerald Wilson puts it, “Right worship consists in acknowledging that we have nothing to bring to the creator of the universe that is not already his.”

Second, God cares just as much about your heart as he does your actions. God wasn’t telling Israel to stop offering sacrifices to him. No! He was telling Israel to start offering sacrifices with a thankful heart. In the same way, God isn’t telling us to stop serving the church. No! He’s telling us to start serving the church with a thankful heart.

When you prepare to teach our little kids in the back, you say, “Lord, thank you for allowing me to teach these little kids about you. I know you don’t need me, but please bless my efforts so you might be glorified!”

When you show up early to serve on the security team, you say, “Lord, thank you for allowing me to serve today. I know you don’t need my service, but please bless my efforts so that you may be glorified!”

When you write a check and drop it in the joy box in the back or give online, you say, “Lord, thank you for blessing me with a job. I know you don’t need this money, but I give it back to you with a thankful heart. I ask that you use this to bless others.”

May we be people who offer our bodies up daily as a living sacrifice unto the LORD with thankful hearts.

The LORD then shifts his focus from “the faithful ones” who were doing the right thing with the wrong motives to ”the wicked” who were doing bad things with the wrong motives. He turns to the wicked and says, “Don’t think you’re off the hook, buddy!”

Let’s look at what he has to say to the wicked,

“[16] But to the wicked God says:

“What right have you to recite my statutes

or take my covenant on your lips?

[17] For you hate discipline,

and you cast my words behind you.

[18] If you see a thief, you are pleased with him,

and you keep company with adulterers.

[19] “You give your mouth free rein for evil,

and your tongue frames deceit.

[20] You sit and speak against your brother;

you slander your own mother’s son.

[21] These things you have done, and I have been silent;

you thought that I was one like yourself.

But now I rebuke you and lay the charge before you.

In verse 16, the word recite means to declare, recount, celebrate, or shout. The LORD asks, “What right do you have to talk about the law you hate?”

Put in a way we might better understand. It would be the equivalent of someone saying, “Who are you to discuss the negative effects of the paleo diet!? You ate McDonald's for lunch and ice cream for dinner!”

The actions of the wicked don’t align with the law they recite. Their words and their life do not align. The wicked talk about God’s law with no concern for God’s law. The wicked talk about obedience with no regard for obedience. Friends, may we be careful not to proclaim something with our lips that we do not proclaim with our lives.

THE WICKED HATE DISCIPLINE

The wicked are stiff-necked and hate discipline. They always have an excuse and never submit to rebuke. When they hear a Bible verse that convicts them, their knee-jerk reaction is to justify their actions instead of repenting.

How we respond to discipline reveals a lot about who we are. The righteous receive it, while the wicked hate it.

THE WICKED HATE GOD’S WORD

Instead of having God’s commandments written on their hearts, bound on their hands, and frontlets between their eyes, they “cast God’s commands behind them” like pieces of trash. They bring their Bible on Sundays but leave it in the truck for the rest of the week.

How we treat God’s word reveals a lot about who we are. The righteous delight in God’s law, while the wicked are indifferent.

THE WICKED KEEP BAD COMPANY

The wicked don’t walk with the righteous; they are pleased with the thief and keep company with adulterers. In other words, they join themselves and keep company next to those without concern for God.

The company we keep reveals a lot about who we are. The righteous walk with the righteous, while the wicked keep company with the wicked.

THE WICKED KEEP LOOSE LIPS

They give no concern about the words coming out of their mouths. They spend their time slandering those around them, tearing down those they love the most.

The words we speak reveal a lot about who we are. The righteous seek to use their words for life, while the wicked give no concern about what comes out of their mouths.

JUDGMENT IS COMING, BUT GRACE IS AVAILABLE

The wicked have done these things, thinking God doesn’t care. But he does. One of the greatest lies you could ever believe is the lie that God doesn’t see all things and that God doesn’t care. Verse 21 says, “These things you have done, and I have been silent; you thought I was one like yourself. But now I rebuke you and lay the charge before you.” Do not mistake God’s current silence for a lack of care. Judgment is coming for the wicked. God sees all our sins, and judgment is coming. God’s apparent silence now toward wickedness is not God’s endorsement of wickedness. You may profit off sin now, but that well will soon run dry.

The LORD concludes with an invitation that we must take heed to today. He says, “Mark this, then, you who forget God lest I tear you apart, and there be none to deliver! The one who offers thanksgiving as his sacrifice glorifies me; to one who orders his way rightly, I will show the salvation of God!”

Brothers and sisters, next to all rebukes is an invitation. Right next to this warning of judgment is an invitation of grace and mercy. Forget the LORD and God’s wrath will one day be yours. The wicked will be torn apart with nothing left. But, remember the LORD and return to him with humble thankfulness and taste and see that the LORD is good! Repent and return to the LORD, and God will show you salvation!

All who call upon the name of the LORD will be saved.

Psalm 30

DISCUSSION QUESTIONS:

1. What does the title of this psalm teach us about discipleship?

2. What is the significance of thankfulness when it comes to praise?

3. Why is it important to understand the difference between God getting angry but not bitter?

4. David prays a bold prayer in verses 8-10, revealing to the LORD his motive for living. Do we resonate with David’s words here? Or do we often find ourselves living for something other than God’s glory? Is it permissible for Christians to pray similar prayers as David’s here?

SERMON MANUSCRIPT:

Psalm 30 is a psalm of thanksgiving intended to be sung during the temple's dedication. It bridges the past and the future, expressing gratitude and praise for God's past work while assuming God’s faithfulness in the future. It’s a psalm that teaches us critical truths about God: God is a deliverer, is slow to anger and never bitter, and is the extender of favor and joy.

Today, we will again be reminded that God's mercy and grace transform suffering into joy and worship. The God who dwelt with Israel was an excellent God worthy of praise, and the God who dwells with us by living in us is a good God worthy of praise.

Let’s dive in.

“A Psalm of David. A song at the dedication of the temple.”

The title of this Psalm is quite enlightening. Here, we see two things: the author and the intention of this psalm. This psalm, written by David, was to be sung when the temple was dedicated. What’s interesting about these two things, though, is that the temple wasn’t constructed until after David died.

In 2 Samuel 7, David expresses his desire to build a house for the LORD. But, in response, the LORD comes to David through Nathan and says (Ryan’s paraphrase), “Thank you! But, instead of you building a house for me, I will make you into a house. When you die, I will raise up your offspring after you, and he shall build a house for my name. I will establish the throne of his kingdom forever.”

So, behind the scenes of this psalm, we see David’s confidence in God’s promises. Even if he would never see it with his own eyes, David was confident the temple would be built for the LORD.

Why is David so confident the temple will be built? Because God said so. When God says he will do something, he will do it.

But, behind the scenes of this psalm, we also see David’s selflessness in how he prepared others to do the work he wanted to do. Serving the LORD is never about serving you; it’s about the LORD. Serving the LORD is not about your glory but his glory. Serving the LORD is a selfless endeavor; it’s a lifting up of the LORD and a lowering of self.

But, sometimes, it’s hard to keep the main thing the main thing. When we have an idea of how we want to serve the LORD, if we don’t get the credit for that work or don't get to do that work, then we shut down and pout.

Oh, friends! May we never forget that kingdom work is about the glory of the King, not the glory of the King’s servants. Put more bluntly, the Christian faith is more about Jesus than it is about you.

Here, we see David willingly lay down his desire to carry out his dream for God’s kingdom and equip others for the work he wanted to do. David had a vision to build a house for the LORD, yet he wouldn’t be able to. But instead of pouting, he worked to prepare those behind him for that work.

Is this not discipleship? David knew the temple would be built one day, and he was preparing God’s people for that moment, even though he wouldn’t be there. A crucial part of discipleship is preparing those behind you to worship long after you’re gone. Godly leaders seek to do the work of the ministry while also preparing others for the work of the ministry. Godly leaders are willing to let go. Godly leaders are content with passing the torch. Godly leaders are eager to equip. Godly leaders strive to leave the pockets of the next generation full of truths about God so that they will never grow weary of reasons to praise.

Friends, one day, you and I will breathe our last breath. So, what are we doing to prepare those behind us for that moment?

Let’s examine how David seeks to prepare God’s people for worship after he departs.

LIFT UP IN PRAISE THE GOD WHO HAS LIFTED US FROM THE PIT

First, David lifts the LORD up in praise because the LORD had lifted him up from despair.

“[1] I will extol you, O LORD, for you have drawn me up

and have not let my foes rejoice over me.

[2] O LORD my God, I cried to you for help,

and you have healed me.

[3] O LORD, you have brought up my soul from Sheol;

you restored me to life from among those who go down to the pit.”

The phrase “extol” is a common word used within the context of worship in the Old Testament. It means holding someone up as most precious and glorious; it’s viewing God as the most excellent one above all things. It’s a term of praise that often stems from deliverance. In Exodus 15, for example, Israel “extols” Yahweh for their deliverance from the Egyptians (cf. 15:2). So, David is lifting God up in praise because God has drawn him up from despair.

The language of “drawn me up” is salvation language. It’s likened to drawing water up from a well (Ex. 2:16, 19). So, like water being pulled from a well, God has lifted David up from the hands of the enemy. David has escaped the hand of the enemy, and they can no longer rejoice over him. In the same way that God delivered his people from the oppressive hand of the Egyptians, he delivered David from the hand of the enemy. And in the same way God delivered David from the hand of the enemy, he has “delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son (Col. 1:13).”

God is a deliverer. He is the only one capable of pulling us from despair and darkness. In our lowest moments, when we feel as if the enemy has his teeth latched into us, it is God who can save us. It has been and always will be Christ who saves. David is teaching us, from his personal experiences, that we are invited to cry out to the LORD for help. God is a deliverer. He is a God who reaches down into the pit and saves.

So, are you hurting this morning? Is your soul in trouble? Is your spirit weak? Does it feel like your soul is in the place of the dead, Sheol? Cry out to the LORD for help! The all-powerful God of the universe is our helper. The transcendent God is also imminent. He is far above, separate from us (transcendent) but also close (imminent).

The beauty of the gospel is that Christ has saved us from the pit by getting in it with us. He who knew no sin became sin so that we might become the righteousness of Christ. Jesus's life, death, and resurrection are the instruments God chose to use to pull us out of darkness and into the light. The only proper response to this deliverance is gratitude and praise. Praise is a response to grace. When God pulled David out of the pit, he was met with grace, and praise rightly followed.

If we are in Christ, we have been met with grace today. We have been delivered from the oppressive hand of sin, death, and Satan. And praise is the only proper response to such grace. God heard your cry for help, and he has answered. So, we, like David, should “extol” the LORD!

PRAISE AND THANKFULNESS

This personal experience of David leads him to say to the generation behind him,

“[4] Sing praises to the LORD, O you his saints,

and give thanks to his holy name.”

The term “saints” here means “holy ones” or “faithful ones.” It describes God’s people, those who belong to God. It means they have been set apart and declared holy. The Bible uses this term to describe both our status and our character. Their status is that of holy ones because they belong to the Holy God. For us now, in Christ, we, too, are positionally holy, set apart, and called saints. Because of what Christ did for us on the cross, we have been set apart from the world and belong exclusively to God. Our sin was placed upon Jesus, and his righteousness was put upon us, so now, when God sees us, he sees us as holy, blameless, and above reproach. We are saints because God has set us apart and declared us holy. But, those declared holy will begin to walk in holiness. Those with the title of “faithful one” will seek to walk faithfully. Our character ought to reflect our status, and part of the character of a saint is a devotion to worship.

Notice here in verse 4 how praise and thankfulness go hand in hand. They’re partners in crime. Thankfulness is to praise as Batman is to Robin. A thankful heart is a praising heart, and a praising heart is a thankful heart. Thankfulness and praise often stem from receiving a gift you don't deserve. Those who have been met with grace always have a reason to be thankful. Those who have been met with grace always have a reason to praise. A grateful heart should be accompanied by singing lips.

ANGRY, BUT NOT BITTER

Why should the saints be thankful? They should be grateful because “his anger is but for a moment, and his favor is for a lifetime. Weeping may tarry for the night, but joy comes with the morning.”

The word for anger refers to God’s righteous anger. It conveys a sense of intensity and severity, but David tells us that his anger is short-lived. God is slow to anger, yes, but he’s also quick to resolve it. He doesn’t let his anger simmer and take over his heart. God gets angry, but he never gets bitter. Bitterness has destroyed many relationships throughout history. But God doesn’t allow bitterness to rule his heart. No, his anger is only for a moment. His favor, however, is for a lifetime. Favor means goodwill, acceptance, delight, or pleasure. It’s the opposite of rejection; it’s acceptance and embrace. So, where bitterness divides and pushes away, favor unites and pulls in. Yes, God hates sin, and anger is the only righteous response to his people's sin. But God is not short-tempered. He’s quick to forgive. And he invites us to a life of acceptance, joy, and favor.

No matter the cause, any trial feels like it will never end. Discipline, especially, seems unending. When tears fill our eyes, we’re tempted to think the sun will never shine again. But this psalm reminds us that the sun will shine again. God is not bitter toward us. He doesn’t hold things against us. He casts our sin as far as the East is from the West. Joy is on the other side of discipline. Your tears may last for the night. But remember that the morning is coming, and joy comes in the morning.

Do you believe this to be true today? Do you understand that God’s common disposition toward his people is not anger but favor? Do you know that God is for you today? Let this be water to your soul this morning. Perhaps you’ve blown it. Maybe you’ve sinned greatly. Please know that God's anger is temporary, and his favor is lasting. God offers you grace, forgiveness, and joy this morning.

Before we move on, let me speak to those holding onto bitterness this morning. If the God who feels indignation daily is slow to anger and abounding in steadfast love, shouldn’t we do the same? If God’s anger is only for a moment, why are you letting your anger last for a lifetime? Some of us must let this truth about God seep deep into our hearts today. Some of us need to lay our anger down at the foot of the cross today. Anger, left unchecked, is a poison that will destroy us. So, may today be the day when we taste the joy of forgiveness.

GOD > PROSPERITY

David then shifts from a corporate call to a personal example. He says,

“As for me, I said in my prosperity,

‘I shall never be moved.’

By your favor, O LORD, you made my mountain stand strong;

you hid your face; I was dismayed.”

When used in the context of the LORD, the phrase “I shall never be moved” has a positive connotation. It depicts an immovable confidence in the LORD. But it can also have a negative connotation whenever it conveys confidence in something other than the LORD.

The language used here seems to indicate David's confidence in his own prosperity. He looked at his wealth and possessions and thought, “I’m good! No harm can touch me.” The favor of the LORD was on his life, and his mountain stood firm. But, then the LORD hid his face, and he was dismayed. He realized his hope and security didn’t reside in his wealth, health, power, and prosperity. No, his full pockets produced nothing when the LORD hid his face.

This led to David crying out to the LORD,

“To you, O LORD, I cry,

and to the Lord I plead for mercy:

‘What profit is there in my death,

if I go down to the pit? Will the dust praise you?

Will it tell of your faithfulness?

Hear, O LORD, and be merciful to me!

O LORD, be my helper!”

The language here is strong and bold. He’s saying to God, “What good is there for me to be dead?” If I’m dead, I won't be able to praise you. But, as long as there’s breath in my lungs, I will sing your praise!” This prayer of David reveals his goal in life. He lets God peek deep into his motives, saying, “The primary goal of my life is to bring glory to praise you and tell of your faithfulness!”

David's language here closely resembles Paul’s when he says, “For me to live is Christ, and to die is gain.” In other words, yes, death is gain! When we die, we will be with our Savior and Lord forever. But as long as we’re here on earth, our life will be for Jesus. We’re here on this earth to worship him and tell of his goodness! So, Lord, show us mercy! Be merciful to us so that we might praise you!

Friends, let me ask you: What is your motive for living? What does your heart beat for today? Does it long to make much of Jesus, or does it beat for something else?

WEEPING INTO DANCING

It seems the LORD was gracious in answering the cry of David because he then says,

“You have turned for me my mourning into dancing;

you have loosed my sackcloth

and clothed me with gladness,

that my glory may sing your praise and not be silent.

O LORD my God, I will give thanks to you forever!”

Prosperity has a strange way of taking our eyes off the LORD, but trials have a peculiar way of fixing our eyes on him. Prosperity provides a false sense of hope and security. But when the sovereign LORD blows our straw houses down, we realize we are nothing without him. And when our straw house crumbles, God is there to deliver. And when God delivers, joy follows. When God mercifully acts on behalf of the needy, mourning is turned into dancing. When God delivers, our sackcloth (clothing closely tied to grief and distress) is replaced with gladness. Mercy leads to thankful proclamation.

We have a lot to be thankful for, church. But may we be careful not to limit our thankfulness to physical things that can be destroyed in the blink of an eye. May our hearts be filled with thankfulness because God is a merciful deliverer. May our hearts be filled with thankfulness because God didn’t leave us in the pit of despair.

As we close today, let me land the plane on the hope of the gospel. Let me direct our attention to the cross, where Jesus turned our mourning into laughter. On the night that Jesus was nailed on the cross, the disciples wept through the night. But their weeping was short-lived, and joy came in the morning. Jesus was soon raised to life, and his resurrection is the key that brings us to life.

All who look upon Jesus in faith experience their wailing turning into dancing. All whose faith resides in Jesus will experience their sackcloth being exchanged for gladness. And our praise will never be silenced.

As God’s people were dedicating the temple of the LORD, the holy house of the LORD, they were reminded of God’s faithfulness amid difficulties. They were reminded that their God is excellent and worthy of praise.

Church, let me remind you that God no longer dwells in a building. God dwells in you. You, the church, are the temple of the LORD. God has lifted you out of the pit of despair, he has redeemed you, and he now dwells in you. So, may we always sing of his goodness and seek to tell all of his faithfulness. All who have been saved will find unending joy in Jesus.

Psalm 111

DISCUSSION QUESTIONS:

1. What is praise?

2. Have you ever thought about the difference between praise and worship?

3. What are some reasons every believer has to praise God?

4. What are some reasons in your life specifically that you have to praise God?

5. Does our praise on Sunday mornings accurately represent an all powerful and eternal God?

Psalm 33

DISCUSSION QUESTIONS:

1. Why is right doctrine so important to the Christian faith?

2. What does this song teach us about God’s attributes and character? How should this shape our praise?

3. How does God’s sovereignty impact our day to day living? How should it shape our praise?

4. How does this Psalm point ahead to Jesus?

Psalm 33 calls God’s people to worship God through song. It’s a call to get the band back together. It’s a call to start writing and composing a new song that God’s people will sing with loud and joyful hearts. It begins with David saying,

“[1] Shout for joy in the LORD, O you righteous!

Praise befits the upright.

[2] Give thanks to the LORD with the lyre;

make melody to him with the harp of ten strings!

[3] Sing to him a new song;

play skillfully on the strings, with loud shouts.”

DOCTRINE SHAPES PRAISE

“It’s time to sing loud,” David is saying. Pick up your harp. Pick up your lyre. It’s time to get the band back together. It’s time to sing a new song to the LORD.

Following this call of preparation, David begins to list many reasons why God’s people should praise God. And each reason David provides is doctrinal. So, what we will start to see in this psalm is the truth that doctrine shapes praise.

There’s a lie creeping into the church that teaches that we can have an emotion-filled relationship with God without concrete truths about God. But that’s the equivalent of me saying, “I want six-pack abs without changing my diet.” It simply can’t happen. Our joy and praise is shaped by what we know about God. When handled rightly, doctrine should lead to happy hearts and loud singing.

SING A NEW SONG

Before we discuss the doctrinal reasons why we should praise God, let me highlight one quick thing. At the start of verse 3, David says, “Sing to him a new song.”

We are a predominantly young church, and with youth comes a willingness to embrace newness. But, with age comes, at times, less of a desire to embrace change. There will come a day for us at Harbor when we face something new and won't want to change. But I want these six words to always ring in our hearts—“Sing to him a new song.” It’s possible to sing a new song filled with old doctrine. It’s possible to embrace new methods while holding onto old truths. New is not always bad. So, as we disciple the next generation, it’s good to encourage the youth to sing new songs rooted in timeless truths about God.

What are some of these timeless truths about God? What are some of the reasons we should praise God? Well, I’ve narrowed these 18 verses into five reasons God is worthy of our praise.

• God deserves our praise because he is good.

• God deserves our praise because he is the creator.

• God deserves our praise because he is sovereign.

• God deserves our praise because he is eternal.

• God deserves our praise because he saves.

GOD DESERVES OUR PRAISE BECAUSE HE IS GOOD.

When considering God, we ask, “What is God like? Or Who is God, and what is his character?”

Well, verses 4-5 answer this question by highlighting five attributes of God: God is upright, faithful, righteous, just, and loving. These five attributes could be summarized as the truth that God is good. Therefore, God is worthy of praise because he is good.

Look at what David says in verses 4-5,

“[4] For the word of the LORD is upright,

and all his work is done in faithfulness.

[5] He loves righteousness and justice;

the earth is full of the steadfast love of the LORD.”

It’s one thing to know that there is a God; it’s another thing to know this God. Many people believe a creator exists, but not everyone knows this creator. Well, David shines a light deep into the character of God, showing us who God is and what he is like.

Verse 4 begins with the declaration that the word of the LORD is upright, meaning his words are true, right, straight, and correct. You can trust his words to be true. There’s no two-facing with God. If he says something, you can believe it. God’s word is upright. Not only is his word upright, but his work is faithful— “all his work is done in faithfulness.” Like the word “upright,” the word “faithful” implies God is trustful and stable. His actions are steady-handed in trustfulness. His words and his actions will always align. What he says, he will do. What he does is what he says.

His words and works are upright and true because “he loves righteousness and justice.” The word for love here is predominantly used in a relational way to describe the intimate love between a husband and a wife or a parent for a child. So, in the same way that Abraham loved Isaac, God loves righteousness and justice. In the same way Jacob went to extreme measures to be with Rachel, God has gone to extreme lengths to be with righteousness and justice. He will always keep them close because they’re something he delights in.

Righteousness, like uprightness and faithfulness, is the act of living rightly. It’s the state of doing what is right; it’s being seen without sin. There has never been a moment when God has not done what is right. And God doesn’t do what is right begrudgingly; he does it joyfully because he loves righteousness. As we survey the works of God’s hands, we can trust that everything he does is right.

Justice is treating all people fairly, in blessings and curses. There has never been a moment in time when God has acted unjustly. There’s not an ounce of injustice in God because he loves justice. So, as we survey a world full of injustice, we know that there is coming a day when the God who loves righteousness and justice will bang the gavel and exercise judgment upon the wicked who have not embraced Jesus as Lord.

David then says, "The earth is full of the steadfast love of the LORD.” The Hebrew word for steadfast love is “hesed,” which means loyal love. This is an all-in type of love. “It’s not merely love, but a loyal love; not merely kindness but dependable kindness; Not merely affection, but affection that has committed itself.”

We’ve often talked about God's omnipresent nature, and there is not a square inch of this earth where God is not. If the omnipresent God of the universe is full of loyal love, then we can rightly conclude with the psalmist that the “earth is full of the steadfast love of the LORD.” His faithful love is inescapable.

God is worthy of praise because of his character. His uprightness, faithfulness, righteousness, justice, and love are all good and deserving of praise. Each of these attributes is carefully intertwined; they’re never at odds with one another. His love never clashes with his justice, and his righteousness never clashes with his faithfulness. In the words of Millard Erickson, “God is a unified, integrated being whose personality is harmonious… There should be, then, no tension among any of these attributes… [So] love and justice are not two separate attributes competing with one another… Justice is loving justice and love is love that is just.”

GOD IS WORTHY OF PRAISE BECAUSE HE IS THE CREATOR.

So, God is worthy of praise because he is good. But he’s also worthy of praise because he is the creator. This good God is powerful.

Look at what is said next about God,

“[6] By the word of the LORD the heavens were made,

and by the breath of his mouth all their host.

[7] He gathers the waters of the sea as a heap;

he puts the deeps in storehouses.

[8] Let all the earth fear the LORD;

let all the inhabitants of the world stand in awe of him!

[9] For he spoke, and it came to be;

he commanded, and it stood firm.”

One of the many amazing things about God is that He didn’t form the heavens with a chisel and saw. The divine architect created with words. He spoke, and it came to be. By the word of the LORD, the heavens were made. He said, “Let there be light,” and there was light.

The language in these verses is intentionally used to make us look small compared to God. For example, the language used in verse 7 to describe the waters is powerful. Water is a powerful force that man cannot tame. When the sea gets angry, there’s no stopping it. Yet, God reigns over it.

“Gathering the waters of the sea as a heap” is the same language used in the Exodus narrative. In Exodus, we see that when God’s people were led out of Egypt, the Egyptians pursued after them. When they came to the Red Sea, God parted the sea. It says, “At the blast of his nostrils, the waters piled up; the floods stood up in a heap; the deeps congealed in the heart of the sea.” Something so powerful and great was gathered and stored like grains of wheat by almighty God. He has created a storehouse for the water to sit. Like a trained dog, the seas obey. When God says, “roar,” they roar. When God says, “sit,” they sit. When God says, “Don’t go any further,” they don’t go any further.

Therefore, we stand in fear and awe of Him— “Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm.” Fear and praise are not mutually exclusive. They go hand in hand. The fear of the LORD is the beginning of wisdom, and I would argue it’s the catalyst of praise. No matter how long we walk with God, we should always stand in awe of him. Our praise should always be filled with awe, fear, and wonder.

GOD IS WORTHY OF PRAISE BECAUSE HE IS SOVEREIGN

We praise God because he is good, we praise God because he is the creator, and we praise God because he is sovereign.

Look at what David says next,

“[10] The LORD brings the counsel of the nations to nothing;

he frustrates the plans of the peoples.

[11] The counsel of the LORD stands forever,

the plans of his heart to all generations.

[12] Blessed is the nation whose God is the LORD,

the people whom he has chosen as his heritage!”

We just established that God is the creator. If God is the creator, then it only makes logical sense that he is sovereign over his creation. Nothing happens outside of God’s control; he is the supreme ruler over his creation. He is the boss. He sits above all earthly authorities. In Psalm 2, we learn that as the nations plot in vain, God sits and laughs. He brings “the counsel of the nations to nothing,” and “his counsel stands forever.” He “frustrates the plans of the peoples, and his plans will extend throughout all generations.” God’s counsel, his will, and his plans will stand forever.

Now, if God is good—if he is upright, righteous, just, and loving—then he must undoubtedly be sovereignly working all things together for good. We see this demonstrated perfectly on the cross. The greatest evil ever to touch this earth was the instrument God chose to use for our redemption. As Paul puts it in Ephesians 1, “Before the foundation of the world, God chose us in Christ Jesus. In love, he predestined us for adoption.” This means that man’s plans against the LORD were God’s plan for man. What man meant for evil, God meant for God. The cross was not a moment of weakness; it was a moment of power. It was not a moment of despair; it was a moment of hope. The cross did not catch God by surprise; it was a part of God’s loving and predetermined plan of redemption. Man’s intention with the cross was shameful, but God’s intention was beautiful. God’s sovereignty and providence should not be a doctrine we turn our noses up to, nor should we be embarrassed over. It should be a truth that leads to praise! Although we may encounter hardships, God is sovereignly working all things together for our good. But God doesn’t simply turn things for our good; he wills it for our good. As pushups are intended to make us stronger, trials are intended to make us more like Jesus.

GOD IS WORTHY OF PRAISE BECAUSE HE SAVES.

God is worthy of praise because he is good, he is worthy of praise because he is creator, he is worthy of praise because he is sovereign, and he is worthy of praise because he has a plan to save.

Look at verses 13-22,

“[13] The LORD looks down from heaven;

he sees all the children of man;

[14] from where he sits enthroned he looks out

on all the inhabitants of the earth,

[15] he who fashions the hearts of them all

and observes all their deeds.

[16] The king is not saved by his great army;

a warrior is not delivered by his great strength.

[17] The war horse is a false hope for salvation,

and by its great might it cannot rescue.

[18] Behold, the eye of the LORD is on those who fear him,

on those who hope in his steadfast love,

[19] that he may deliver their soul from death

and keep them alive in famine.

[20] Our soul waits for the LORD;

he is our help and our shield.

[21] For our heart is glad in him,

because we trust in his holy name.

[22] Let your steadfast love, O LORD, be upon us,

even as we hope in you.”

God sovereignly looks down from heaven, having a bird' s-eye view of all creation. He is omniscient, meaning he sees and knows all things. The one who fashions man's heart observes every action. Not a soul on this planet goes unnoticed by God. During this time, the peak of humanity, the highest social ladder you could climb, was to be a king. As a king, you could obtain whatever you wanted at the snap of a finger. You would have an army that obeys your every command and a war horse that would follow your lead. But Psalm 33 sets even the king under the sovereign lordship of God. The king is not saved by his great army, nor is a warrior delivered by his great strength. The war horse is a false hope for security and salvation.

If the [K]ing possesses all power and sits on his throne, then the [k]ings of this earth have no power outside of God's allowance. A warrior's strength pales compared to his creator's strength. God is sovereign; man is not. God is powerful; man is weak. God is infinite; man is finite. So, who can stand against the LORD?

The beauty of the gospel is that this sovereign God has made a way for us to be saved. In love, God sent his Son to the cross. And it’s on the cross that God’s justice, love, righteousness, and truthfulness collide. Our sin has brought forth judgment. God is just, and his wrath is coming. But, the just judge who loves righteousness has made a way for us to be saved. God, in love, sent His Son, Jesus, to live the life we couldn’t live and die the death we should have died, and he rose from the grave, defeating sin and death. In doing so, he has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son (Col 1:13). He has delivered us from the wrath to come (1 Thess 1:10).

If God has delivered us from the present evil age, we can trust him to care for us in all seasons, working all things together for our good. If we trust God with our salvation, we can trust God with our daily bread. If we trust God regarding the security of our lives to come, we can trust God with our lives now. The same God who has delivered us from the wrath to come will also deliver us from famine now. He will meet our every need.

God is worthy of our trust and praise today. Those who praise God are those who trust God, and those who trust God are those who praise God. So, where does your trust reside today? A lot of fool’s gold is out there that promises something it cannot deliver. So, are you hoping in chariots today? Or are you hoping in God? Are you trusting in your strength today? Or are you hoping in God?

God is worthy of your trust, and he is worthy of your praise.

Psalm 8

DISCUSSION QUESTIONS:

1. This Psalm begins with the statement, “O LORD, our Lord.” How is submission to God’s Lordship essential to our praise?

2. How does this psalm speak to worship being a corporate activity? Do you, at times, find it difficult to praise corporately? If so, why?

3. Spend a few moments discussing verse 2. How does this verse speak to God’s power?

4. When we observe all of God‘s creation, we walk away feeling very small and insignificant. How does this psalm affirm our “smallness” but push back against our “insignificance?” How does this impact the way we worship?

5. How does Psalm 8 direct our attention to Jesus?

SERMON MANUSCRIPT

Could it be that we worship best when we feel the smallest? Could it be that when we see God for who he truly is, we will begin to truly worship? Could it be that a right view of God leads to right worship? Could it be that a proper view of God leads to proper praise? Could it be that our unwillingness to engage in worship, at times, stems from a faulty view of God? Could it be that, at times, our silence is a byproduct of a limited view of God?

Today, in Psalm 8, David takes us outside to gaze upon God’s creation so that we can see God for who he is and praise him for what he has done. If I could summarize the takeaway for today, it would be this: God deserves my praise!

Let’s dive in.

“To the choirmaster: according to The Gittith. A Psalm of David.

[1] O LORD, our Lord, how majestic is your name in all the earth!

You have set your glory above the heavens.

[2] Out of the mouth of babies and infants,

you have established strength because of your foes,

to still the enemy and the avenger.

[3] When I look at your heavens, the work of your fingers,

the moon and the stars, which you have set in place,

[4] what is man that you are mindful of him,

and the son of man that you care for him?

[5] Yet you have made him a little lower than the heavenly beings

and crowned him with glory and honor.

[6] You have given him dominion over the works of your hands;

you have put all things under his feet,

[7] all sheep and oxen,

and also the beasts of the field,

[8] the birds of the heavens, and the fish of the sea,

whatever passes along the paths of the seas.

[9] O LORD, our Lord,

how majestic is your name in all the earth!”

As we’ve highlighted over the past few weeks, this psalm begins with a brief introductory statement. “To the choirmaster” reminds us that this psalm was intended to be sung by God’s people, and “according to gittith” is likely an instruction on how it should be sung.

In verse 1, the psalm begins with the declaration, “O LORD, our Lord, how majestic is your name in all the earth!” This opening statement contains something we don’t see in our English language. David uses two different names to describe God here. In the Hebrew, it reads, “O Yahweh, our adoni.”

Yahweh is God’s personal and formal name. When God met Moses at the burning bush and called him to return to Egypt to set His people free, Moses asked God who he should say that sent him. God says, “I AM WHO I AM. Say this to the people of Israel: ‘The LORD (YHWH), the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’”

So, the LORD is a term of greatness and holiness, but also a term of closeness and belonging.

“Adoni” is a term that conveys authority. YHWH, my Lord. YHWH, the one I belong to. YHWH, the one I submit to. YHWH, the one I trust. YHWH, the one I worship. David is saying the Sovereign, great, and personal God of the universe is the one who possesses authority over his life.

This tells us that submission to God's authority is a central element of the Christian faith. Authority is good, and it belongs to God. You do not possess ultimate authority over your life; God does. As followers of Jesus, we say, “My life belongs to you, and I want to honor you. You are the boss of my life.”

Notice the corporate language here— “O LORD, our Lord.” We submit to God together. The church is a people who confess God’s authority over our lives together. God is our Lord, and we openly confess our desire to submit to his will in every aspect of our lives.

A corporate acknowledgment of God’s lordship should always lead to corporate praise—“O LORD, our Lord, how majestic is your name in all the earth!” This demonstrates to us that submission and praise go hand in hand. Those who submit to Jesus praise Jesus, and those who praise Jesus submit to Jesus. Worship extends far beyond singing. Submission is essential to praise. Authentic praise on Sunday should drift alongside a heart that seeks to obey the LORD on Thursday.

Verse 1 teaches us that while praise can be given privately, it is best enjoyed publicly with other believers. We were created to praise God with God’s people—“O LORD, our Lord, how majestic is your name in all the earth!” One of the many beauties of the Christian faith is how I/me turns into we/our. A vital element of the Christian faith is praising God with other believers.

David leads the congregation in singing, “How majestic is your name in all the earth!” The Hebrew word for majestic here is ʾaddir, which describes something or someone who possesses great power. It’s used elsewhere in the Old Testament to describe a “mighty” ship (Isa. 33:21), “leader” (Jer. 30:21), or “nobles” (Judg. 5:13). This declaration sets up the theme of this song, which is that God is far greater than anything we could ever imagine. The name of God is impressive, grand, intimidating, and powerful, and it’s on full display for all to see on this earth! There is no place on this earth where God’s name is not demonstrated as mighty. He’s worthy of praise on every square inch of this planet. From the slums of Argentina to the depths of the Atlantic to the tip of Antarctica, God’s name is majestic and grand! His name is glorious from the mountaintops to the valleys, and “his glory is set above the heavens.” So, as you gaze out into the night sky, counting the stars and observing the moon, God’s glory extends far beyond the dark depths of the heavens.

David then leads the congregation to sing, “Out of the mouth of babies and infants, you have established strength because of your foes, to still the enemy and the avenger.” The language here is a tad bit strange. But, I think David is highlighting God’s ability to ”use weak things in the world to shame the strong.” God is so majestic and strong that he doesn’t depend upon man's strength. God is so strong that he can use the words of babies to still his greatest enemies.

In 1 Corinthians 1:27-31, Paul (in speaking about the cross) says, “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him, you are in Christ Jesus, who became wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord.”

Listen. God needs nothing. He doesn’t need your money. He doesn’t need your strength. He doesn’t need your popularity. In fact, he’s chosen to use the opposite. He’s chosen to use what is foolish in the world to shame the wise. He’s chosen to use the weak to shame the strong. “The word of the cross is folly to those who are perishing, but to us who are being saved, it is the power of God. The foolishness of God is wiser than the wisdom of men, and the weakness of God is stronger than the strength of men. God’s power can be made perfect in our weakness. God is in the business of using the words of babies to still the enemy. And if God can use the words of babies to still his enemies, he can use you to advance his kingdom today.

David then takes us outside to sing, “[3] When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, [4] what is man that you are mindful of him, and the son of man that you care for him?”

Given the reference to the moon and stars, we can conclude that “heavens” here refers to the sky (the galaxy, if you will). David is looking out into the night sky and standing in awe of how small he is.

Nothing puts you into a proper perspective like the vastness of the universe. We live on a giant ball (EARTH) that spins around a massive ball of fire (SUN) that is 10,000 degrees Fahrenheit. The giant ball we live on is close enough to this ball of fire that we don’t freeze. But it’s also far enough away that we don’t burn up. And there’s also a giant, but smaller, ball (MOON) that spins around the giant ball we live on. This ball helps stabilize our ball and causes tides, which move water around, helping distribute nutrients.

The big ball of fire we rotate around is one of our galaxy's 100-400 billion stars. And our galaxy is just one of two trillion galaxies in the universe. There are more stars in the sky than grains of sand on Earth. The number of stars in our universe is so vast that if you took a penny for every star and stacked it on each other, your stack of pennies would extend to the moon, 238,900 miles away.

In poetic fashion, David attributes all of this to the work of God’s fingers. The universe is something He can hold. It’s something He set in place.

When you begin to think about how grand and complex the galaxy is, you start to feel overtly small, leading you to ask, “What is man that you are mindful of him, and the son of man that you care for him?”

The Hebrew word for man here intentionally draws a stark contrast between God and man. It’s a term sometimes used to highlight man’s smallness, which sets up a great chasm between God and man. Yet, despite this great chasm, God is still mindful of us. Mindful means he remembers and cares for us. He doesn’t forget us.

Have you ever been rummaging through your closet and come across an old shirt or jacket and thought, “Oh, I forgot I had that!” Those words are never on God’s lips regarding you and me. God is mindful of us. As Gerald Wilson puts it, “In the world of human kings, a peasant subject might languish unknown and uncared for in the furthest reaches of the empire, but Yahweh remains mindful of all whom he has made for a purpose.”

But God’s not just mindful of us; he cares for us— “What is man that you are mindful of him, and the son of man that you care for him?” Care assumes watchfulness and proximity; it’s shepherding language. As a shepherd cares for his flock, God cares for his people. He makes us lie down in green pastures. He leads us by still waters. He leads us in paths of righteousness for his name’s sake. Even though we walk through the valley of the shadow of death, we will fear no evil, for God is with us. His rod and his staff comfort us. God cares for us.

David then leads us to sing, “Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor.”

What are the heavenly beings being referred to here? I tend to side with the apparent interpretation of the book of Hebrews in the New Testament.

The author of Hebrews says,

“[5] For it was not to angels that God subjected the world to come, of which we are speaking. [6] It has been testified somewhere,

“What is man, that you are mindful of him,

or the son of man, that you care for him?

[7] You made him for a little while lower than the angels;

you have crowned him with glory and honor,

[8] putting everything in subjection under his feet.”

Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him.”

So, I believe David is standing in awe that God isn’t just mindful of us. He doesn’t just care for us. He has given us the highest possible honor by making us a little lower than the heavenly beings, angels. The God who has created all things has created you for a specific purpose. He has crowned you with glory and honor. He has given us dominion over the works of his hands. We have a responsibility to steward and oversee his creation, as he has put all things under the feet of man, “all sheep and oxen, and also the beasts of the field, the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas.” The almighty God knows you, cares for you, and has a purpose for you. You are not a faint thought to God. You are not a meaningless being. You are made in the image of God and commissioned by God with a purpose.

As we land the plane today, I want to direct our attention to the hope of the gospel. In a very real sense, all of Psalms points ahead to Jesus. So, as we look to Jesus, we see that there was a baby born from the Virgin Mary who silenced sin, death, and Satan, the ultimate enemy and avenger. This baby lived the life we could not live. And he marched willingly to the cross to die the death we should have died. And on the third day, he rose from the dead. And he is now seated at the Father's right hand in the heavenly places (Eph 2:10).

The majestic LORD became flesh and dwelt among men. The sovereign God was made a little lower than the heavenly beings, and he was crowned with glory and honor. We have seen his glory, and it is full of grace and truth. All things were put under the foot of the Son of Man, Jesus, and he possesses authority over every living being(1 Cor. ). And, now, God’s power is being made perfect through our weakness as we fully rely upon the Holy Spirit. The majestic God of Psalm 8 has become flesh and lived among us. He died the death we should have died, and he rose from the grave. Jesus is worthy of our praise— “O LORD, our Lord, how majestic is your name in all the earth!”

Psalm 57

DISCUSSION QUESTIONS:

1. The context of this Psalm is that David is hiding in a cave while fleeing from Saul. Why is that important information to know as you study this Psalm?

2. David demonstrates an extreme amount of confidence in the LORD in verses 2-3. Why is he so confident? What are some promises given to us in the Bible that we can stand confidently on?

3. In verses 4-6, verse 5 seems out of place. This teaches us the truth that it’s possible to praise God even in the midst of hardships. Do you find this to be true of your life? Do you long for God to be exalted even in the midst of despair?

4. This Psalm starts with a plead and ends with praise. How should David’s praise at the end of this Psalm shape our praise today?

TEXT:

To the choirmaster: according to Do Not Destroy. A Miktam of David, when he fled from Saul, in the cave.

[1] Be merciful to me, O God, be merciful to me,

for in you my soul takes refuge;

in the shadow of your wings I will take refuge,

till the storms of destruction pass by.

[2] I cry out to God Most High,

to God who fulfills his purpose for me.

[3] He will send from heaven and save me;

he will put to shame him who tramples on me. Selah

God will send out his steadfast love and his faithfulness!

[4] My soul is in the midst of lions;

I lie down amid fiery beasts—

the children of man, whose teeth are spears and arrows,

whose tongues are sharp swords.

[5] Be exalted, O God, above the heavens!

Let your glory be over all the earth!

[6] They set a net for my steps;

my soul was bowed down.

They dug a pit in my way,

but they have fallen into it themselves. Selah

[7] My heart is steadfast, O God,

my heart is steadfast!

I will sing and make melody!

[8] Awake, my glory!

Awake, O harp and lyre!

I will awake the dawn!

[9] I will give thanks to you, O Lord, among the peoples;

I will sing praises to you among the nations.

[10] For your steadfast love is great to the heavens,

your faithfulness to the clouds.

[11] Be exalted, O God, above the heavens!

Let your glory be over all the earth!

SERMON MANUSCRIPT

“To the choirmaster: according to Do Not Destroy. A Miktam of David, when he fled from Saul, in the cave.”

The phrase, ‘To the choirmaster: according to Do Not Destroy’ is interesting. You’ll find this phrase in Psalms 57-59. No one knows exactly what this phrase means here. But, it appears to signify the tune or melody in which this psalm was to be sung.

Similarly, no one is sure what a ‘miktam’ is either. But, it’s a term attributed to six of David’s psalms, Psalm 16 and Psalms 56-60. It could simply be a technical term that guides the singers, similar to the phrase “Do Not Destroy.” We don’t know. However, due to its closeness to the word ‘katham,’ which means “an engraving,” some believe this could be a term that highlights its long-term value. It’s a psalm worthy of being stamped and engraved upon tablets for long-term preservation. This Psalm has gone platinum, if you will.

We don’t know for sure what those two terms and phrases mean. But we do know the historical context of this Psalm. David penned this Psalm while he was in a cave fleeing from Saul. So, let’s do a quick little history lesson before we dive into this psalm.

HISTORICAL CONTEXT

Israel, looking at their neighboring countries, wanted a king. They had rejected the Lord as their king and wanted their own. The LORD, being the merciful God he is, granted their request, anointing and appointing Saul as their king.

Things went well for a short time. Through Saul, the LORD defeated their enemies. But then, we see Saul disobey the LORD by making an unlawful sacrifice, taking matters into his own hands.

Samuel says to Saul, “You have done foolishly. You have not kept the command of the LORD your God, with which he commanded you. For then,the LORD would have established your kingdom over Israel forever. But now, your kingdom shall not continue. The LORD has sought out a man after his own heart, and the LORD has commanded him to be prince over his people because you have not kept what the LORD commanded you.”

So, if Saul had obeyed God, his kingdom would have extended forever. But, because he disobeyed God, his kingdom would end. God shut the door on Saul’s kingship and opened the door for another king in the future. God would establish the kingdom of another forever.

Fast-forward some more time, and Saul, still functioning as king, was commanded by the LORD to strike down Amalek and devote everything to destruction, not sparing any of them. Saul went and took over the land but spared the best of the sheep and oxen. This angers the LORD, leading to him saying through Samuel, “Why did you not obey the voice of the LORD?… The LORD has torn the kingdom of Israel from you this day and has given it to a neighbor of yours, who is better than you.”

Following this, we see the LORD send Samuel to anoint a new king from the line of Jesse the Bethlehemite. The LORD then anoints David, the youngest son, who was out attending to the sheep. He was young, ruddy, and handsome. It says, "The Spirit of the LORD rushed upon David from that day forward.”

Not long after this, the Spirit of the LORD departed from Saul, and he became tormented by a harmful spirit. In response, one of Saul’s servants recommended that someone play the lyre to help soothe him whenever the spirit tormented him. David was the one recommended. He came to Saul, played for him, and found favor in Saul's sight. Whenever a harmful spirit from God visited Saul, David took the lyre and played it with his hand, and Saul was soothed. Saul loved David, allowing him to become his armor-bearer.

Fast-forward some more time, and the Philistines gathered their armies for battle. They had a champion named Goliath, who was about 9ft tall. Goliath challenged Saul to find someone to come down and battle him. If Saul’s warrior won, the Philistines would be their servants. If Goliath won, they would become the Philistine's servants.

This caused Saul and all of Israel to become greatly afraid. David, however, was not scared. He said to Saul, “Your servant has struck down both lions and bears, and this uncircumcised Philistine shall be like one of them, for he has defied the armies of the living God. The LORD who delivered me from the paw of the lion and from the paw of the bear will deliver me from the hand of this Philistine.”

David defeats Goliath with a stone and a slingshot, leading him to take Goliath's sword and chop off his head, causing the Philistines to flee in fear. This was a pinnacle moment in Israel’s history. God’s people celebrated and rejoiced.

Saul kept David with him, and they returned to Saul’s home. As they were journeying home, the women of the cities would come out and celebrate, singing, “Saul has struck down his thousands, and David his ten thousands.”

This angered Saul, and he became jealous of David. From that day forth, Saul kept his eye on David, and from chapters 18 through (essentially) the rest of 1 Samuel, we find story after story of Saul seeking to kill David. In this pursuit to kill David, you see David hiding in a cave multiple times (1 Sam. 22, 24). In both instances, you find David escapes from Saul's hand.

In chapter 24, for example, you find Saul chasing after David. And, as he’s going after David, he unknowingly goes into the very cave David is in to go to the bathroom. This presents David with an opportunity to kill Saul. As all of David’s men seek to persuade David to kill Saul, David sneakily cuts off Saul’s robe. But, then he’s convicted and says, “The LORD forbid me that I should do this thing to my lord, the LORD’s anointed, to put out my hand against him, seeing he is the LORD’s anointed.”

Saul finishes his business and leaves the cave. David follows and yells out (paraphrase), “Hey, Saul! I could have killed you. But I didn’t. I’m here for your good. I won’t kill you. So, why are you trying to kill me?”

Saul cries, saying, “You are more righteous than I, for you have repaid me good, whereas I have repaid you evil.”

Saul then goes home, and David goes up to his stronghold.

WALKING WITH JESUS INTO TRIALS

This is the context of Psalm 57. David is being pursued not because of his sin but because of his righteousness. Saul is seeking to kill David because God’s hand is on David.

Why do I share that?

I share that because it teaches us that sometimes we will experience hardships, not because of our sins but our righteousness. Sometimes, we will be pursued by the wicked strictly because of our allegiance to Jesus. Not all lamenting is caused by our shortcomings.

We see this demonstrated in no one better than Jesus. Saul's jealous spirit foreshadows the religious leaders' spirit during Jesus’ time. Like David, Jesus was pursued and crucified, not because of his guilt but because of his blamelessness. In the words of 2 Timothy 3:12, “All who desire to live a godly life in Christ Jesus will be persecuted.” If the word hated Jesus, it will hate you.

So, we cannot always let our external circumstances gauge our Christian faithfulness. Some trials can be acts of judgment against our sins or direct results of our sins. But not every storm is an act of judgment against us. Some trials can simply be a sanctifying attack against God’s holy people, the rain God uses to water the grass of our souls, making us more like Jesus.

So, let this be water to our souls today. Righteousness is not always celebrated, nor is it always rewarded, by the world. Sometimes, it’s hated and attacked.

But the beauty of this psalm is that even when we’re hated for our allegiance to Jesus, God is still with us. You may walk in step with the Holy Spirit and walk right into a storm. God rides with us into the storm; he is our shelter in the rain. We are not alone.

WE ARE SAFE WITH GOD

Let’s dive in.

“[1] Be merciful to me, O God, be merciful to me,

for in you my soul takes refuge;

in the shadow of your wings I will take refuge,

till the storms of destruction pass by.”

This Psalm begins with a cry for mercy. As David is surrounded by those seeking to kill him, he cries out to God for mercy. Mercy is an act of compassion. The heart of a Christian understands that they never outgrow their need for mercy. Mercy is what we need when we’re guilty, and mercy is what we need when we’re blameless. Mercy is what we need when the sun is shining, and mercy is what we need when the rain falls. We need mercy in the morning, and we need mercy in the evening. We never outgrow our need for God’s mercy. David asks God to act compassionately as his soul takes refuge in him.

Now, the imagery here is beautiful.

In the midst of a great storm, a tiny chick is helpless. But nestled under its mother's wing, it finds safety. In the same way, David’s soul finds refuge under the LORD’s wing in the storm of destruction. We are safest with God. In moments when we feel like we’re surrounded by despair or hated for our allegiance to Jesus, there is always great hope in the LORD. In moments when we’re tempted to believe that disobedience to God might provide safety and blessings that obedience cannot, we must remember that we are safest with God. All who find refuge in the LORD are blessed.

The New Testament consistently talks about how Christians are “in Christ.” Those who have trusted in Jesus are now “in Christ,” and those who are in Christ are safe. Your soul is safe in Jesus. You are covered by his wings, and your salvation is secure.

GOD’S PURPOSE IN ME

David then says, “I cry out to God Most High, to God who fulfills his purpose for me.” The God David is crying out to is the God who fulfills his purpose for David. David is fully dependent upon God. He trusts God for his present deliverance and future blessing, knowing that God fulfills his purpose for him. The term “fulfill” is a term of completion and finality. David’s words here assume God will bring to completion his purpose for his life.

So, what was God’s purpose for David?

Well, in a general sense, God created David (like he’s created us) for His glory. What is the chief end of man? To glorify God and to enjoy him forever! God made David for the purpose of glorifying God throughout his life, and God has created you for you to bring him glory in your day-to-day life!

But, in a much more specific case, God had created, called, and anointed David for the purpose of him being the king of Israel! I believe this is what David is alluding to here. God has chosen and anointed David to be king of Israel. Yet, at this moment, David finds himself in a cave, running from the king of Israel. He’s waiting to become king as he’s fleeing from the king. And as he’s running, he’s remembering God’s promise. He trusts that God will be faithful in completing the work he began in him.

Church, we, too, find ourselves in a similar place today. Like David, God has given us promises that are not yet fulfilled in Christ. We look ahead to a day when we will be with God forever in perfect harmony. And, as we do so, we cling to the fact that God will complete the good work he began in us. We are saved by grace through faith, and we are being saved by grace through faith, and we will be saved by grace through faith. The most high God is the one who fulfills his purpose for our lives.

CONFIDENCE IN GOD

In remembering God’s promises, David then says, “He will send from heaven and save me; he will put to shame him who tramples on me. (Selah) God will send out his steadfast love and his faithfulness!”

Notice the language of assurance. David wasn’t questioning God’s ability to save, nor was he questioning his willingness to save. God will send help. God will save. God will put to shame his enemies. God will send out his steadfast love. God will send out his faithfulness. David was confident the LORD would do a work he, himself, couldn’t do, and he was confident the LORD would do the work he had promised to do. God cannot lie. It’s out of the realm of possibilities for him. So, it’s not cocky and foolish to stand confidently on the promises of God. It is wise and reasonable to stand upon the promises of God. God will be faithful to do what he says he will do.

Now, here’s what’s beautiful about David’s words here. On more than one occasion, David had opportunities to defeat Saul with his own sword. But, each time, he refrained. In the cave, he said, “The LORD forbid that I should do this thing to my lord, the LORD’s anointed, to put out my hand against him, seeing he is the LORD’s anointed.” Later, as Saul seeks to destroy David again, David finds Saul’s camp and is presented with another opportunity to kill Saul while he sleeps. Yet, David says, “Do not destroy him, for who can put out his hand against the LORD’s anointed and be guiltless? As the LORD lives, the LORD will strike him, or his day will come to die, or he will go down into battle and perish. The LORD forbid that I should put out my hand against the LORD’s anointed.”

David’s life aligned with his song. He practiced what he preached, lived what he sang, and fully relied upon the LORD to fight his battle. When persecution arises, we don’t have to take matters into our own hands. When we are hurt because of our allegiance to Jesus, we don’t have to repay evil for evil. When we are wronged, we don’t have to avenge ourselves. Instead, we bless those who persecute us. When the enemy surrounds us, we can trust that God will fight our battles. With total dependence upon God, we can seek to do what’s right, even when it’s difficult.

PRAISE IN THE STORM

David then says, “My soul is in the midst of lions; I lie down amid fiery beasts— the children of man, whose teeth are spears and arrows, whose tongues are sharp swords. Be exalted, O God, above the heavens! Let your glory be over all the earth! They set a net for my steps; my soul was bowed down. They dug a pit in my way, but they have fallen into it themselves.”

Notice the contrast in language here in verse 5. Wedged in the middle of David describing the dangerous attacks of the enemy, he praises God.

Friends, you’re invited to worship in the storm. It’s possible to praise in despair, and you’re allowed to praise in the face of persecution. The unique heart posture of the Christian is a willingness to praise in the midst of calamity. We can praise in the midst of the storm because we know that God is with us. We can exalt God because we know nothing can separate us from the love of God in Christ Jesus our Lord.

Is this true of you today? Are you eager to exalt God even when your soul is in the pit? Are you eager to lift him up while your soul is bowed down?

PLEADS THAT LEAD TO PRAISE

David then says, “My heart is steadfast, O God, my heart is steadfast! I will sing and make melody! Awake, my glory! Awake, O harp and lyre! I will awake the dawn! I will give thanks to you, O Lord, among the peoples; I will sing praises to you among the nations. For your steadfast love is great to the heavens, your faithfulness to the clouds. Be exalted, O God, above the heavens! Let your glory be over all the earth!”

In the cave, David’s heart is filled with praise. When he starts pleading for mercy, he concludes by shouting God’s praise! Something awoke within him! This is the economics of prayer: when we go to the LORD asking, we often leave praising. As we fix our eyes upon the cross, we are reminded of God’s steadfast love and faithfulness. Therefore, we cry out, “Be exalted, O God, above the heavens! Let your glory be over all the earth!”

Psalm 51

Our Psalm today will teach us that it’s better to limp in the light than to run in the darkness.

The Bible tells us we’ve all “sinned and fallen short of the glory of God.” Not a soul in this building today is exempt from this reality. When our sin is confronted, we have two options for response: we can stiffen our necks in prideful rejection or bow our heads in humble confession.

So, when you are confronted with your sin, how do you respond? Do you point your fingers at others, seeking to justify your actions? Or do you admit to your actions, responding in humble confession?

Today, we will look at David’s response to his sin. In doing so, we will discover God’s loving and compassionate offer of grace toward the sinner.

Friends, if your heart is heavy with the weight of your sin today, I’m here to tell you that someone has already carried that sin to the cross for you. That someone is your creator, and his name is Jesus. Jesus willingly marched to the cross with the weight of judgment for your sin upon his shoulders so that you could walk through life and march into eternity with the weight of no condemnation upon your shoulders. Cry out to the LORD, and you will be saved.

Let’s dive in.

CONTEXT

“To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone into Bathsheba.”

Similar to last week, we find context given at the start of this psalm to help us better understand the psalm. So, let’s hash this out for a moment.

In 2 Samuel 11, you will discover that David fell headfirst into sin—a bad sin. David stayed back in Jerusalem when he should have been out to battle. Late one afternoon, he gets up from his couch and notices a beautiful woman bathing on her rooftop. It was Bathsheba, the wife of Uriah. David sent messengers to her and took her, and she came to him, and he laid with her. She conceived and was pregnant.

This deeply bothered David. Since her husband, Uriah, was off at battle, David knew that people would have questions. So, David, doing what many of us would do, sought to cover up his sin. He called Uriah off the battlefield and sent him home, hoping he would be with his wife. But Uriah refused. Therefore, David sent Uriah back to the battlefield with the command, “Set Uriah in the forefront of the hardest fighting, and then draw back from him, that he may be struck down, and die.” Uriah died, and after Bathsheba mourned his death of him, David brought her to his house to become his wife.

This angered the LORD. So, God, through Nathan, rebukes David. He tells the story of two men, one rich and the other poor. The poor man had nothing but one little lamb that he loved dearly; the rich man had many lambs. When a traveler came to the rich man, he was unwilling to take one of his own lambs. Instead, he prepared the poor man’s lamb for his visitor.

This infuriated David, and he said, As the LORD lives, the man who has done this deserves to die, and he shall restore the lamb fourfold because he did this thing and because he had no pity.”

Nathan said, “You are this man!”

This led the LORD to say, “Behold, I will raise up evil against you out of your own house. And I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun. For you did it secretly, but I will do this thing before all Israel and before the sun.”

So, because of David’s sin, evil will come against David from his own household.

I think Nathan’s example here could shed some light on the art of confronting sin.

• Nathan was willing and obedient.

• Nathan went privately.

• Nathan was prepared and direct.

This is the context of what David is lamenting in Psalm 51. So, let’s begin unpacking the words of David’s lament.

STEADFAST LOVE & ABUNDANT MERCY

“[1] Have mercy on me, O God,

according to your steadfast love;

according to your abundant mercy

blot out my transgressions.

[2] Wash me thoroughly from my iniquity,

and cleanse me from my sin!”

This Psalm begins with a plea for mercy. Staring face first into the mirror of guilt and shame, David asks God to act according to his “steadfast love” and “abundant mercy.”

The phrase “steadfast love” implies faithful and loyal love—a type of love that is not easily broken or abandoned. The word “abundant mercy” implies plentiful compassion—the feeling a father feels whenever his children get hurt. So, God is committed and compassionate; he’s slow to run away. His love and mercy do not lack.

David appeals to God that he will treat him according to his steadfast love and abundant mercy. David’s actions here should serve as an example of how we should act in the face of our sins. We, like David, are invited to run to God’s steadfast love and abundant mercy. At our lowest moments, God’s love and mercy are our only hope.

Is your heart stained with the guilt and shame of your sin today? Well, I’m here to remind you that God is not cheap in the department of love and mercy. His mercy is abundant, and his love is steadfast. The bank account of God’s love and compassion will never become low. His checks will never bounce. God’s steadfast love and mercy have always been how he blots out our transgressions. So, don’t be afraid to run to him today. He’s willing and able to act compassionately toward you in your sin. He will thoroughly clean today, cleansing you entirely from your sins.

At David’s lowest moment, he cries for God to act compassionately toward him, leading to him then saying,

“[3] For I know my transgressions,

and my sin is ever before me.

[4] Against you, you only, have I sinned

and done what is evil in your sight,

so that you may be justified in your words

and blameless in your judgment.”

ACKNOWLEDGE YOUR SIN

For repentance to occur, we must acknowledge our sins. So, the first thing I want to highlight here is David's acknowledgment of his sin: “For I know my transgressions, and my sin is ever before me.”

Some of us feel these words in our bones. We, like David, are all too familiar with our transgressions. We’ve hurt so many people that it doesn’t matter where we go; it feels like our sin follows us. Every second of every day, we feel the crushing weight of condemnation because of our sin. To you, there’s hope today!

I fear others don’t feel these words in our bones. We quickly skip over them when we should let them simmer deep into our hearts. Some of us are walking in sin with no seared conscience whatsoever. Our hearts are harder than stone. There’s always an excuse for our actions. We can talk our way out of everything and are never at fault.

I extend a warning to you. Living with a seared conscience is dangerous, especially when your heart becomes numb to sin. So, my prayer for you is that the LORD will break the bones of your spirit today, draw you to your knees, and lead you to complete surrender and dependence upon the LORD.

SIN IS FIRST AN OFFENSE AGAINST GOD

Notice God’s omnipresence here. David says, “I have done what is evil in your sight.” The sin of David performed in private was public before God. Everything we do in private is public before God. God is present everywhere, and he sees all things. You cannot hide from him. There is no secret work in the kingdom of God.

The Bible doesn’t allow us to have a small view of God. He is all-seeing, all-knowing, and all-powerful. When we develop a right view of God, we also begin to develop a right view of our sin. You cannot trick God; he knows the truth. You cannot manipulate God; he is the creator and sustainer of all things. The all-seeing God of the universe is the one who sets the standard of morality. He is the one who gets to determine what is right and wrong. Therefore, all sin is first an offense against God.

Now, there are obviously horizontal elements to our sin. To say your sinful decisions do not affect those around you would be absolutely foolish. David’s sin affected so many people. They affected Bathsheba, Uriah, his children, and many more. But, all sin is first an offense against God— “Against you, you only, have I sinned and done what is evil in your sight…”

I would argue that understanding this is a sign of true repentance! When we realize that our sin is a direct offense against our creator, we begin to truly experience righteous remorse for our sin, which leads to confession and repentance.

So, do you understand that your sin is, first and foremost, an offense against God? Can you join David in saying, “Against you, you only, have I sinned and done what is evil in your sight?”

WE ARE SINNERS WHO NEED CLEANSING

David goes on to confess,

“[5] Behold, I was brought forth in iniquity,

and in sin did my mother conceive me.

[6] Behold, you delight in truth in the inward being,

and you teach me wisdom in the secret heart.”

Here, I believe David is confessing that sin is at the core of who he is. No one had to teach David how to sin; it always came naturally to him. David’s guilt before the LORD started long before he called Bathsheba to his quarters. He was born into iniquity. Sin is a part of the fabric of his being. We aren’t sinners because we sin; we sin because we’re sinners. This is essential for us to see and understand today. You, like David, have sin woven deep into the fabric of your being. And because of this, behavior modification won't suffice. You don’t simply need to break a bad habit. You need to become a new person. You need to become born again. You need a new heart. You need new desires. You need a transformation where you begin to “delight in truth in your inward being.” And this is what David cries out for!

“[7] Purge me with hyssop, and I shall be clean;

wash me, and I shall be whiter than snow.

[8] Let me hear joy and gladness;

let the bones that you have broken rejoice.

[9] Hide your face from my sins,

and blot out all my iniquities.

[10] Create in me a clean heart, O God,

and renew a right spirit within me.

[11] Cast me not away from your presence,

and take not your Holy Spirit from me.

[12] Restore to me the joy of your salvation,

and uphold me with a willing spirit.”

Far too often, I’ve had conversations with someone whose sin has come to light, and their whole demeanor is saturated with an assurance that they will get this right, get everything under control, and beat the sin in their life. But I want to draw our attention to how a vital element of the Christian faith is coming to God empty-handed. There’s nothing you can contribute to the cleansing of your sins. Only God can cleanse us from our sins. David doesn’t come to God, assuring him he will get things right. Instead, he comes to God, acknowledging that he can do nothing to fix his situation. He comes to God empty-handed and entirely reliant upon the mercy of God. Trying to right your wrongs through your efforts is like trying to bathe yourself with muddy water. Instead of experiencing cleansing, we experience more filth. The cleansing we need is only found when we humble ourselves before the LORD and cry for help. Cleansing comes from the LORD alone; only by his mercy can we become as white as snow.

CONVICTION IS A GIFT FROM GOD

Conviction hurts. It’s painful. It’s the spiritual equivalent of breaking your bones. But, on the other side of the pain of conviction is healing and joy. The LORD broke David's bones so that he might humbly return to the LORD. So, don’t fight conviction. Embrace it as the gift it is. Allow it to push you close to the LORD so that you can cry out to him. God breaks us to heal us. Conviction is a grace from the LORD because it’s intended to draw you to Jesus.

GRACE LEADS TO HAPPINESS

When you’re met with God's cleansing grace, joy is found. Grace leads to happiness. Those whose sin has been exposed and are met with grace cannot help but experience joy. Joy is the overflow of grace. When God “hides his face from our sins and blots out our iniquities,” our hearts become glad. When God creates in us a “clean heart and renews a right spirit within us,” our hearts become joyful. When God “draws near to us” instead of pulling away from us, the joy of our salvation is restored, and our bones rejoice! Church, the closer we walk with God in grace and holiness, the happier our hearts become. Holiness breeds happiness.

Over the years, I’ve heard people pit holiness against happiness, as if God wants us to be holy and not happy. But I would argue that we are most happy when we are most holy. Sin robs us of joy, but grace and holiness lead to more joy. The fruit of walking with God should be a happy heart. Grace leads to happiness.

GRACE LEADS TO PROCLAMATION.

“[13] Then I will teach transgressors your ways,

and sinners will return to you.

[14] Deliver me from bloodguiltiness, O God,

O God of my salvation,

and my tongue will sing aloud of your righteousness.

[15] O Lord, open my lips,

and my mouth will declare your praise.”

Church, let me be very, very clear. Grace leads to proclamation. It leads to teaching, shouting, and declaring. If you’ve experienced God's love, grace, and mercy, you cannot help but tell others about the gracious God you’ve encountered! You cannot help but sing aloud of his righteousness and declare his praise.

Some of the best teachers in the church are those who have experienced the most grace. Some of the best preachers in the church are those who have experienced the most grace. Some of the best evangelists in the church are those who have been met with the most grace. Some of the best disciplers in the church are those who have experienced the most grace. Grace leads to proclamation. The cross is transformational. We become like the woman at the well, running back to our hometown shouting, “Come and see a man who told me all I ever did. Could this be the Christ?”

So, could a lack of discipleship, evangelism, or singing stem from a prideful heart that has forgotten God's gracious ways? Could it be that the farther we drift from God’s grace, the quieter we become?

David ends this psalm by saying,

“[16] For you will not delight in sacrifice, or I would give it;

you will not be pleased with a burnt offering.

[17] The sacrifices of God are a broken spirit;

a broken and contrite heart, O God, you will not despise.

[18] Do good to Zion in your good pleasure;

build up the walls of Jerusalem;

[19] then will you delight in right sacrifices,

in burnt offerings and whole burnt offerings;

then bulls will be offered on your altar.”

David here wasn’t diminishing the significance of a rightful sacrifice; Instead, he’s highlighting the importance of a broken heart before God. God doesn’t delight in you rolling up your sleeves and trying harder. He opposes the proud and gives grace to the humble. He will not despise a broken and contrite heart.

So, as we close today, I want to direct our attention to Jesus, the perfect sacrifice for our sins. The merciful and loving God has made a way for you to be saved by sending his Son to the cross. Two thousand years ago, there was a lamb offered on the altar of God capable of atoning all of our sins. On the night that Jesus was betrayed, Jesus took the bread, and when he gave thanks, he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” And in the same way, he took the cup after supper, saying, “This cup is the new covenant in my blood. Do this as often as you drink it, in remembrance of me.”

Jesus is the perfect sacrifice that the Father is pleased with. So, all who humble themselves before the LORD, fixing their eyes upon the Son of Man, will be saved. So, as the church, we bow in reverence, respect, and awe of Christ, giving him the glory he deserves. May we thank God that he was betrayed, abandoned, and crucified so that we might have life through him. May we take a moment to reflect on the grace of God, and may we spend some time asking the Holy Spirit to convict us of sin today.

Psalm 3

Psalm 3 is what we would call a lamenting psalm. Lamenting is a passionate expression of grief, sadness, and pain.

Scholars estimate that two-thirds of the psalms are psalms of lament, which teaches us that a large portion of the Christian life will likely be filled with grief and pain. Life will not be easy; hardships will come. Yet, so often, when we encounter grief, we think we’re alone and that no one else understands what we’re feeling.

The Psalms, however, teach us that we’re not alone in our pain; we’re not the only ones in life who are stricken with grief. The heroes of our faith walked through trials, just like us. They were hurt, just like us. They wept, just like us.

Yet, these Psalms also teach us the beautiful truth that God, who is bigger than our hardships, draws near to the brokenhearted and is there for the lowly. God is bigger than all our hardships, and he freely offers us salvation through Jesus.

Perhaps you’re hurting today. Maybe your heart is filled with grief and pain. Well, the songs of lament that we’re preparing to study will teach us how to trudge through the muddy waters of grief with our eyes fixed on Jesus.

If you look at the header of this psalm in your Bible, you will notice it says, “A Psalm of David, when he fled from Absalom, his son.”

That’s super beneficial information for us today. Digging into who Absalom is and why David is fleeing from him will help add color to the cries of Psalm 3. So, let's first do a brief history lesson.

2 Samuel 15-17 tells the story of David fleeing Absalom. But I think a helpful practice when it comes to Bible reading is first familiarizing yourself with the context of your reading. So, I returned a few chapters and started reading what happened to David before he fled Absalom. We don’t often flee for no reason, so what’s going on here?

Well, if you turn back a few chapters to chapter 11, you will discover that David has fallen headfirst into sin. Bad sin. When David should have been out to battle, he stayed back in Jerusalem. Late one afternoon, he gets up from his couch and notices a beautiful woman bathing on her rooftop. It was Bathsheba, the wife of Uriah. David sent messengers to her and took her, and she came to him, and he laid with her. She conceived and was pregnant.

This deeply bothered David. Since her husband, Uriah, was off at battle, David knew that people would have questions. So, David, doing what many of us would do, sought to cover up his sin. He called Uriah off the battlefield and sent him home, hoping he would be with his wife. But Uriah refused. Therefore, David sent Uriah back to the battlefield with the command, “Set Uriah in the forefront of the hardest fighting, and then draw back from him, that he may be struck down, and die.” Uriah died, and after Bathsheba mourned his death of him, David brought her to his house to become his wife.

This angered the LORD. So, God, through Nathan, rebukes David. He tells a story of two men, one who was rich and the other who was poor. The poor man had nothing but one little lamb that he loved dearly; the rich man had many lambs. When a traveler came to the rich man, he was unwilling to take one of his own lambs. Instead, he prepared the poor man’s lamb for his visitor. This infuriated David, and he said, “As the LORD lives, the man who has done this deserves to die, and he shall restore the lamb fourfold because he did this thing and because he had no pity.” Nathan said, “You are this man!”

This led the LORD to say, “Behold, I will raise up evil against you out of your own house. And I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun. For you did it secretly, but I will do this thing before all Israel and before the sun.” So, because of David’s sin, evil will come against David from his own household.

Fast forward. One of David’s sons, Amnon, is in love with one of his half-sisters, Tamar. Tamar is Absalom’s sister. Amnon rapes Tamar. Then hate fills his heart toward her, and he kicks her out. Absalom discovers what Amnon did to his sister, and he grows to hate Amnon. This leads to Absalon eventually killing.

After killing Amnon, Absalom runs away.

After years of grieving the death of his son, Amnon, David begins to miss his Son, Absalom. So, David’s nephew begins to persuade David to allow Absalom to return. Absalom returned and lived outside of Jerusalem.

After some time, he began to sit outside the gates to Jerusalem every day. Anytime someone would journey into Jerusalem to see the king for judgments, Absalom would stop them and plant lies in their mind about David. He would say things like, “It’s a shame that the king cannot address your problems. But, if I were judge, I would make sure your needs were met.”

After years of doing this, Absalom persuaded a large portion of Israel, and he raised a revolt against his father, the king. It says, “The conspiracy grew strong, and the people with Absalom kept increasing,” leading to “the hearts of Israel going after Absalom.” This led to David and his servants fleeing. Somewhere in the time of David fleeing and hiding from his son, we find Psalm 3 penned.

Now, why do I share this story of David? I share it to add color to this Psalm.

On the one hand, can you imagine the heartbreak and pain that stems from your son hating you so much that he tries to take your job and kill you? That’s a bottle of grief that I hope I never have to open!

On the other hand, I want us to notice that David's leading cause of lament here is his own sin. Because of David’s sin with Bathsheba, Nathan said that God would “raise up evil against David out of his own house (2 Sam 12:11).” Absalom’s revolt against David was a part of God’s judgment against David. Yet, even in the eyes of the storm of God’s judgment, God’s hand is on David. Discipline is not the same thing as destruction. God disciplines those that he loves, but he doesn’t destroy them. God saves us from our sin. But he may not always save us from the consequences of our sin.

Perhaps you’ve sinned, and today you’re dealing with the repercussions of those sins. Maybe today, you find yourself in the eye of a storm you’ve honestly brought upon yourself. I hope this Psalm is water to your soul today. There is grace for you, just like there was grace for David. There is hope for you, just like there was hope for David. There are still blessings on the table for you, just like there were still blessings on the table for David.

So, let’s dive in.

“[1] O LORD, how many are my foes!

Many are rising against me;

[2] many are saying of my soul,

“There is no salvation for him in God.” Selah

[3] But you, O LORD, are a shield about me,

my glory, and the lifter of my head.

[4] I cried aloud to the LORD,

and he answered me from his holy hill. Selah

[5] I lay down and slept;

I woke again, for the LORD sustained me.

[6] I will not be afraid of many thousands of people

who have set themselves against me all around.

[7] Arise, O LORD!

Save me, O my God!

For you strike all my enemies on the cheek;

you break the teeth of the wicked.

[8] Salvation belongs to the LORD;

your blessing be on your people! Selah

This Psalm begins with David crying out to the LORD, informing him of what’s taking place in his life. Do you think God is unaware of what’s going on in David’s life? Of course not. Yet, under the inspiration of the Holy Spirit, David fills the LORD in on what’s taking place in his life. Friends, I’m here to tell you that God has invited you to his throne today. Although God knows everything, he invites you to tell him what’s happening in your life. God doesn’t need you to tell him what’s going on in your life. But he invites you to tell him what’s happening in your life. The beauty of prayer is that God invites us to invite him into the meticulous details of our lives.

That’s what David is doing here, inviting the LORD into the storm of his life! So, like a coiling boa constrictor squeezing its prey, David’s enemies are creeping in on him. In speaking of his foes, the term “many” means many. Absalom has stolen the heart of Israel, and the entire nation has risen against him. And, in speaking of his soul, they are saying he is without hope. God has forgotten him. God has abandoned him. David is without hope.

Oh, how difficult it is to embrace the truth about God when everyone around you is saying the opposite. Oh, how difficult it is to embrace the truth about God when our present circumstances seem to say otherwise. David is at a point where his circumstances and the multitude surrounding him say he is without hope.

So, what does David do? Does he throw in the towel and believe the lie spoke against him?

The word “selah” appears at the end of this introduction in verse 2. We’re not sure what Selah means. But, we believe it to be a call to pause and reflect. It is a time to let what has just been said simmer in our hearts.

So, what about you? What shapes your beliefs? Is it the message of the masses or the message of God? Do you sometimes feel as if many are rising against you? Do you sometimes feel as if there is no salvation for you in God? Does it feel like many are whispering about you today that you’re too far gone?

Instead of giving into despair, David runs to the LORD and says,

“[3] But you, O LORD, are a shield about me,

my glory, and the lifter of my head.

[4] I cried aloud to the LORD,

and he answered me from his holy hill. Selah”

Here, we see that David’s confidence rests solely in God. A shield offers protection. Glory and lifting a head offer dignity and honor. So, it’s in our weakest moments that we see God as most powerful. Everything has been stripped from David. He lost his power and prestige. His son has abandoned him and is conspiring against him. He’s being publicly mocked and humiliated. Yet, as his hands are empty, God is his shield. As he has no glory left, only shame, God is his glory. As his circumstances only force his head to hang low, God is the lifter of his head. The beauty of the Christian faith is that God is shown to be most powerful in our weakness and most beautiful in our tears. Dependence is always better than independence.

As David was surrounded by his enemies and everything had been stripped from him, he cried out to the LORD, and the LORD answered him. Church, God will answer the humble cries of his people. We were reminded of this last week, but it’s worth repeating. God opposes the proud, but he gives grace to the humble. Cry out to the LORD, and he will answer you. God is in the prayer-answering business. But his answer may not always be the answer we want. He may say yes. He may say no. He may say wait. But God hears our cries, and he always answers the humble cries of his people.

Notice how the language here is past tense. He cried aloud (past tense) and answered (past tense). This indicates that David assumes God’s future faithfulness because of his past faithfulness. We know God will be faithful in the future because he has been faithful in the past.

Then David says,

[5] I lay down and slept; I woke again, for the LORD sustained me.

[6] I will not be afraid of many thousands of people who have set themselves against me all around.

God never sleeps. Therefore, sleep can be worship, an active display of my trust in God. I’m not going to make a scientific statement here, and I fully acknowledge that sleep apnea exists. There are a multitude of scientific reasons that can contribute to our lack of sleep. But I do want to say that not all of our sleepless nights stem from scientific reasons. Some of our sleepless nights stem from theological reasons, a lack of trust in God. I’m here to tell you, from a personal perspective, I sleep best when I trust God most. We do not have to be afraid in the midst of despair because we belong to the God who never sleeps. So, may we join with the psalmist in saying, “In peace I will both lie down and sleep; for you alone, O Lord, make me dwell in safety.”

David then concludes,

[7] Arise, O LORD!

Save me, O my God!

For you strike all my enemies on the cheek;

you break the teeth of the wicked.

[8] Salvation belongs to the LORD;

your blessing be on your people!

He cries out for God to act on his behalf, saving himself and all of God’s people. As we seen in 2 Samuel, God answers David’s prayer, ushering in salvation.

Church, salvation belongs to no one but the LORD. He alone saves. We are saved by grace through faith; it is not our own doing so that no one might boast. The one to whom salvation belongs is sitting on the throne, working all things together for our good. As our enemies surround us, God is with us. In the same way that God provided a way out of the corrupt rule of Absolam, God has provided us a way out of the corrupt rule of sin, death, and Satan. Jesus is that way. Jesus is the greater David, the eternal ruler. He is the sword God chose to use to defeat our enemy, and he’s the shield we use to stand against the attacks of our enemy. He is our only hope for eternal life. Therefore, we rejoice together that the one who possesses salvation has freely given it to us in Jesus!

Psalm 109

Psalm 109 is what we would describe as an imprecatory psalm. Imprecatory psalms contain various appeals for God to pour his wrath out on the wicked. These psalms express the desire for God’s vengeance to fall on his (and his people’s) enemies. They’re explicit, bold, and highly controversial in their use of actual curses. Instead of praying for the good of his enemies, one will find the author praying for God to curse his enemies. Because of the vengeful spirit in these psalms, some have said that these passages breathe a savage spirit and are unfit for Christian devotional use. C.S. Lewis, for example, says we “should be wicked if we in any way condone or approve” the hatred in these Psalms. After all, how could such a loving God inspire such violent language?

So, before we unpack this Psalm, we must first entertain the question, “Is Psalm 109 inspired by God?”

2 Timothy 3:16-17 states, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” So, God has inspired all of Scripture; it is the breath of God breathed out through the pen of man.

Nonetheless, how do we know Psalm 109 falls into this category of inspired Scriptures? Well, there are multiple routes we could take. But, in my estimation, the most convincing is the New Testament’s embracing of this Psalm as a God-breathed, Holy Spirit inspired prophecy.

In Acts 1, Jesus’ disciples and the early church reference this Psalm as a foreshadowing of Jesus’ crucifixion and Judas’ betrayal. So, because the apostles and the early church embraced these imprecatory Psalms as the Holy Spirit-inspired word of God, we too can and should embrace them as the Holy Spirit-inspired word of God. Imprecatory psalms are good, and there is much to gain from them.

We must remember that the goal of the Christian faith is not to worship a God that we have formed to fit into our imagination or agenda. The goal is to worship the one true God who has revealed himself to us in the Scriptures. So, when we encounter difficult truths, we don’t push them aside or dismiss them. We embrace them.

So, as we prepare to dive into this Psalm, let me direct our attention to Acts 1:16-20. In speaking about Judas, Peter says,

“[16] “Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. [17] For he was numbered among us and was allotted his share in this ministry.” [18] (Now this man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle and all his bowels gushed out. [19] And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.) [20] “For it is written in the Book of Psalms,

“‘May his camp become desolate, and let there be no one to dwell in it’;

and

“‘Let another take his office.’”

The apostles and the early church interpreted this Psalm through a prophetic lens to refer directly to Judas’ betrayal of Jesus. Thus, it would benefit us to do so, as well! Psalm 109 is primarily a prophecy about Jesus and his betrayer, Judas. And, secondarily, this prophecy teaches us an essential truth about God’s commitment to justice and his willingness to save.

Let’s dive in.

“[1] Be not silent, O God of my praise!

[2] For wicked and deceitful mouths are opened against me,

speaking against me with lying tongues.

[3] They encircle me with words of hate,

and attack me without cause.

[4] In return for my love they accuse me,

but I give myself to prayer.

[5] So they reward me evil for good,

and hatred for my love.”

We first find a cry for the LORD not to be silent. The term silent implies a lack of action, an apparent disengagement. This is David saying, “Please don’t ignore me. Hear me and respond to my request, Oh LORD.” David wants the God he praises to respond and act on his behalf. As the wicked surround him, speaking deceitfully and falsely against him, he’s asking the LORD to stand next to him. As the wicked encircle him with words of hate and attack him without cause, he’s asking the LORD to defend him.

Church, it would serve us well to be reminded that we do not always have to defend ourselves. We serve a God who is for us. And he is working in ways that we cannot see. We strive to be faithful, even when the wicked surround us. We seek to demonstrate love, even when we’ve been accused falsely. While David extended love, the wicked extended hate, as David was walking blamelessly, the wicked accused him falsely. They reward his good with evil and his love with hatred. Yet, he gives himself to prayer.

Do we see shadows of the cross here in David’s words? Jesus was attacked without cause. Jesus, the Son of David, was blameless, above reproach, and good. His life was marked with love. Yet, the wicked encircled him. In return for his love, the wicked falsely accused him and spoke lies against him. They attacked him without cause. Yet Jesus gave himself to prayer, continuing to glorify the Father until his last breath.

This is a fundamental element of this psalm that we cannot miss. To open this psalm and overlook its prophetic message is like going to a concert with noise-canceling headphones. You’re intentionally neglecting its purpose. Jesus is the greater David. He is the eternal King who came as a suffering servant. The Sovereign King emptied himself and became the humble lamb that was led to the slaughter. The King of kings was betrayed and pierced so that we might have peace with the God we have sinned against. All who find refuge in the crushed Son of David will be blessed.

And all who find refuge in Jesus should seek to live like Jesus. Those who embrace Christ as Savior should also embrace him as Lord. This means that we ought to imitate Jesus’ actions here. We strive for blameless living. We seek to walk in love and goodness in all seasons. And we do so with the understanding that if the world hated Christ, they will hate us, too. All who find refuge in Jesus should seek to live like Jesus. If Jesus was attacked without cause, we will be attacked without cause. If the wicked spoke falsely against our Lord, they will speak falsely against us.

How you treat a king is how you will treat his people. So, expect at times to be encircled by the wicked. But, as you’re surrounded by the wicked, may these verses counsel us on how we respond. Vengeance is not in our hands but only in God’s hands. So, when the wicked come after us falsely, may we go to the LORD in prayerful praise.

Let’s continue reading.

“[6] Appoint a wicked man against him;

let an accuser stand at his right hand.

[7] When he is tried, let him come forth guilty;

let his prayer be counted as a sin!

[8] May his days be few;

may another take his office!

[9] May his children be fatherless

and his wife a widow!

[10] May his children wander about and beg,

seeking food far from the ruins they inhabit!

[11] May the creditor seize all that he has;

may strangers plunder the fruits of his toil!

[12] Let there be none to extend kindness to him,

nor any to pity his fatherless children!

[13] May his posterity be cut off;

may his name be blotted out in the second generation!

[14] May the iniquity of his fathers be remembered before the LORD,

and let not the sin of his mother be blotted out!

[15] Let them be before the LORD continually,

that he may cut off the memory of them from the earth!

[16] For he did not remember to show kindness,

but pursued the poor and needy

and the brokenhearted, to put them to death.

[17] He loved to curse; let curses come upon him!

He did not delight in blessing; may it be far from him!

[18] He clothed himself with cursing as his coat;

may it soak into his body like water,

like oil into his bones!

[19] May it be like a garment that he wraps around him,

like a belt that he puts on every day!

[20] May this be the reward of my accusers from the LORD,

of those who speak evil against my life!”

Here, we find David using strong, poetic language of judgment regarding the wicked. As a New Testament believer, you’re probably asking yourself, “Are you allowed to pray like that???”

So, how do we reconcile the language in these verses? Well, if I could summarize this prayer in a concise statement, it would be this: In this prayer, David prays that the wicked will experience the fruit of their sinful ways. In response to his false accusations against the righteous, David prays that an accuser will stand at his right hand and render him guilty. As the wicked plots for David’s death, David prays that the day of the wicked will be short. As the wicked seek after his own riches through oppression, David prays that the creditors will take all he has and that strangers will plunder the fruits of his toil. David is praying for their sins to be dealt with viciously, that their memory will be cut off from the earth.

This prayer teaches us a fundamental element of God’s justice. You will reap what you sow. Galatians 6:7-8 says, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.”

If you plant basil seeds in the ground, basil will grow. Similarly, if you plant watermelon seeds in the ground, watermelon will grow. If you walk in disobedience to God, expect corruption. If you walk in obedience to the Spirit, expect eternal life. So, David is rightfully praying the wicked will experience the fruit of their sinful ways. He’s praying that God will not delay in bringing judgment and that the wicked cannot continue walking in disobedience. God is just, and judgment will always come for the wicked.

Before we make the prophetic connection here to Judas, let’s take our mouse and double-click on this concept of God’s love and justice. How can a loving God endorse such a vindictive spirit? How can a loving God be so cruel?

I think a misunderstanding of love is at the heart of this struggle. We often view neighborly love as an endorsement of individual autonomy. In other words, if you love someone, you must allow them to live however they want. However, the Bible (and nature) teach us that judgment and love are not at odds. A loving father doesn’t allow his children to do whatever they please whenever their actions lead to harm. A sane civilian doesn’t scoff at a judge carrying out just judgments. So, we need to get to a place where we understand that just judgments are not the antithesis of love. Just judgments are an expression of God’s love, and if they’re an expression of love, then we can conclude that praying for justice is a good thing.

In addressing the early church, I mentioned this earlier, but Peter quotes this Psalm as a reference to Judas, claiming these words to be the Holy Spirit speaking about Judas. So, more than this psalm was intended to be an endorsement of praying harm toward your enemy, it was intended to be a prophecy about the one who would betray the Son of David, Jesus Christ.

Judas, one of the 12 disciples, came to Jesus while he was in the garden of Gethsemane with a crowd of chief priests, scribes, and elders. He became a guide to the wicked and betrayed Jesus with a kiss. Upon seeing Jesus betrayed, Judas felt remorse and went and hung himself, fulfilling the words spoken here in Psalm 109. So, this psalm was intended to highlight the judgment that would come upon the one who would betray Jesus. Judas, like this Psalm said, did not remember to show kindness. Judas, like this Psalm said, pursued the poor, the needy, and the brokenhearted to put them to death. Like this Psalm said, Judas clothed himself in curses, not delighting in blessing. Like this Psalm said, he felt the weight of judgment for his actions. The curses he clothed himself in soaked into his body like oil into his bones. Judgment was his reward.

***There’s also a greater enemy here in this Psalm who will reap the fruit of his decisions. Jesus is the [J]udge who will one day judge every living thing, and Satan is the [A]ccusor who will reap the final reward of eternal judgment.

Now, in the blink of an eye, we find the tone of this Psalm shift. Following David’s request that God pour out swift judgment upon the wicked, we see him crying out to the LORD for help.

“[21] But you, O GOD my Lord,

deal on my behalf for your name’s sake;

because your steadfast love is good, deliver me!

[22] For I am poor and needy,

and my heart is stricken within me.

[23] I am gone like a shadow at evening;

I am shaken off like a locust.

[24] My knees are weak through fasting;

my body has become gaunt, with no fat.

[25] I am an object of scorn to my accusers;

when they see me, they wag their heads.

[26] Help me, O LORD my God!

Save me according to your steadfast love!

[27] Let them know that this is your hand;

you, O LORD, have done it!

[28] Let them curse, but you will bless!

They arise and are put to shame, but your servant will be glad!

[29] May my accusers be clothed with dishonor;

may they be wrapped in their own shame as in a cloak!

[30] With my mouth I will give great thanks to the LORD;

I will praise him in the midst of the throng.

[31] For he stands at the right hand of the needy one,

to save him from those who condemn his soul to death.”

Notice the language here. “Deal on my behalf, for your name’s sake.” The source of our plea isn’t our worthiness; it’s God’s glory (his worthiness). God deals on our behalf for his name’s sake, for his glory! This reminds us that (1) the Christian faith is a humble faith, and (2) God will always act on behalf of his people for his glory.

The Christian faith is a lowly faith. We are needy people who worship a mighty God. We are small people who walk with a big God. “He stands at the right hand of the needy one, to save him from those who condemn his soul to death.” As we learn in the book of James, God opposes the proud, but he gives grace to the humble. That’s a promise. The law of gravity states, "What goes up must go down." But the law of the gospel states, "What goes down must go up." Those who mourn their sin against God and look upon Christ in faith will be exalted— all you find refuge in Jesus will be blessed. Those who weep their sins against God and look upon Christ in faith will becleansed. God opposes the proud, but he gives grace to the humble. So, be wretched and mourn and weep. Let your laughter be turned to mourning and your joy return to gloom. Humble yourself before the LORD, and he will exalt you

Are you tired today? Humble yourself before the Lord, and he will give you strength. Are you broken today? Humble yourself before the Lord, and he will restore you.

God will always save those who cry out to him. So, if you're ever left wondering if God's grace for you will run out, please know that his ocean of grace will never dry up! There has never been a time when he has not been gracious. We cry out to the LORD in hope, knowing he is faithful to save.

Like David, we can give great thanks to the LORD with our mouths! We can praise him in the midst of the throng. “Throng” is a weird word we likely don’t use often. But, it means multitude or many. So, we will praise God in private and in public. We will praise him alone in the car at night, and we will praise him in the public square. We will praise him in church on Sunday, and we will praise him in the midst of despair on a rainy Thursday.

All of us will face opposition in this life. Most of our opposition will likely be because we partially deserve it. However, there will be times when we are oppressed unjustly. But, even in those moments, we ought to find that grace still oozes out of us, even when we’re poked with injustice. Jesus, on the cross, prays, “Father, forgive them,for they know not what they do.” Steven, moments before his death, prays, “Lord, do not hold this sin against them.”

So, although there may be a time when a believer is permitted to pray imprecatory type prayers, I’m not sure whenthose moments will be if, even in the face of death, we find Jesus and his disciples praying for grace, not judgment. If you find yourself praying for this type of judgment more than grace, I would argue that you have not experienced the cross.