Category: Spiritual Development

A Reflection on Psalm 127

How do you build a good life?

It takes a lot of time and hard work to build a life, but how do you build a life that you’re proud of? A life that is successful and satisfying? According to the Bible and the 127th Psalm, you can can’t build a good life without God’s help. He provides two blessings that are essential for longterm flourishing.

First, God provides the blessing of rest. This may seem confusing at first, so let me explain. Verses 1 and 2 describe all kinds of strenuous activities like build a house, guarding a city, and poetically “eating the bread of painful labors.” While the Bible affirms the value of work, it doesn’t view work as an end in itself. The reason that people endure long hours is so they can eventually rest and verse 2 says that God is the one who provides it. It may be rest for the night, a weekly sabbath rest, or resting for eternity, but true rest can only come from trusting in God.

Second, God provides the blessing of children. In verses 3 to 5, children are described as an unqualified good and a blessings from God. They are called “a gift,” “a reward,” and “arrows in the hard of a warrior.” But, the last line of verse 5 makes the strongest connection for me between the blessing of children and a good life. In the ancient world, the “gate” was a place of public debate and legal action. Grown children could provide support and even a defense for their parents as they age. Without an up-and-coming generation, people are left to themselves.

The lesson from this practical psalm is clear: You can’t build a good life without His help. So, the question becomes, “How do you get God’s help in building a good life?” In addition to believing in the value of children, it’s also important to trust God to meet your needs. This doesn’t erase the need to work hard, but it does tie our labor to God’s care and provision. If He can give his children what they need while they sleep, than we can rest easy and live the good life.

A Reflection on Psalm 15

At some point, every thoughtful worshiper is bound to ask, “What does it take to have a relationship with God?” As a man after God’s own heart, that question is very important to King David. He uses it as the introduction to Psalm 15 (see v. 1).

The balances of the verses provide an answer to the question in poetic form. Each stanza describes a different aspect of the righteous life, including walking blameless, speaking the truth, loving one’s neighbor, honoring the Lord, and keeping one’s promises. A quick visit with a Bible concordance indicates that these righteous behaviors are all rooted in the Mosaic Law. As a faithful, David was steeped in it.

But a deeper reflection on the righteous life is troubling. What if I have a bad day and fall short? What if I miss an opportunity to show love to my neighbor? What if I end up breaking one of my promises? Is my chance at a relationship with God ruined?

David’s link back to the Mosaic Law should lead today’s readers to another Biblical link in the Epistles. In Galatians 3:24-26, the Apostle Paul explains that the Law functions as a tutor or a caretaker that leads us to Jesus Christ. By faith in Jesus Christ and His righteous works on our behalf, we are justified and made righteous in God’s eyes.

Psalm 15 closes with a promise anticipating God’s justification in the life of the believer. Those who live a righteous life by faith will “never shaken” (v. 5c). That is to say, they will never suffer the lose of their relationship with God. 

A Reflection on Psalm 20

Ten of the Psalms have been categorized as royal or coronation psalms. The theme that ties these particular passages together is their connection to Israel’s king. Psalm 20:6 proclaims divine support for “His anointed,” which is a special designation for God’s royal ruler. Psalm 20:9 closes with a plea for support from “the King.”

The first 5 verses set the tone of this hopeful Psalm. The hopeful or reigning king (David) calls out to the king for help. Since we don’t know the exact context or the timing of this psalm, we don’t know whether David is calling for assistance from a king or receiving a call for assistance as the king, but the effect is the same. Our spiritual eyes are drawn past God’s representative to the King of Kings and the Lord of Lords, who cares for all of His followers.

The second half of the psalm includes a memorable statement about God’s care for His people: “Some boast in chariots and some in horses, but we will boast in the name of the Lord, our God” (NASB). Chariots and horses were top-of-the-line military equipment in those days. For a nation to boast in something other than its military might was a bold statement. It reinforces the main idea of this psalm by drawing our spiritual eyes past human leaders and past our military might, to the one who saves us.

The pattern of ancient Israel in this passage teaches us about God’s gracious provision – physically, spiritually, and in all ways. He provides for us through imperfect representatives, enduring institutions, and the created order. More than that, He has provided for us through His sinless Son, Jesus Christ, and through His perfect and Holy Word. May our eyes always be drawn past the gift to the Giver of all good things.

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A Reflection on Psalm 9 and 10

The ninth and tenth Psalms are linked together by a nearly perfect acrostic alphabet structure. In addition, the ninth Psalm ends with a Selah (which is unusual), and the tenth Psalm has no superscription (which is unusual in this part of the Psalter). Since they also share some common language, it makes sense to read them together as a matched set composed by David.

In Psalm 9, the aspiring king praises God for His righteous judgment on behalf of those persecuted. In Psalm 10, he turns his attention to a particular kind of persecutor – the practical atheist. It would have been difficult to be a theoretical atheist in ancient Israel. The Tabernacle, the feasts and the sacrifices, the Torah, and the Mosaic Covenant all pointed toward the existence and intervention of Yahweh. The ancient Israelites could not reject these marks of Judaism openly, but they could reject them in their daily life and practice. 

The Psalmist refers to this mindset three times in chapter 10 (verses 4, 11, and 13). In each case, the persecutor denies God’s existence and intervention in human affairs, saying to himself, “There is no God.” Verses 5 to 11 describe the inner workings of one who has rejected the existence of God, as well as their motivations. Without the threat of accountability from a higher power, the atheist feels free to take advantage of the weak and powerless.

David never accuses Saul directly in these Psalms, but one is left to wonder if the elder king gave himself over to this kind of practical atheism. Officially, he was God’s representative to the Israelite people. But practically, privately, he found it hard to follow God’s commands. When he was corrected by Samuel the prophet, he was dismissive and defensive, and when given the chance, he killed the whole priesthood at Nob (1 Samuel 15, 22). Everyone else viewed David as a “man after God’s own heart,” but Saul viewed David with murderous rage.

I usually see atheism as a mild form of unbelief, but these two Psalms put it in a much more dangerous category. Atheism tends to drive people toward aggression since it has no respect for a higher power. Practical atheism is especially dangerous because it changes one’s mindset in secret. The church, like ancient Israel, must stand with the Psalmist and call for God to take action on behalf of the afflicted. This may be one of the most powerful apologetics of them all. 

A Reflection of Psalm 7

How does it feel to be falsely accused of something? Certainly, it seems unfair. It also carries a certain amount of desperation. It can be painful and embarrassing knowing that people think you are guilty of a crime that you didn’t commit. In Psalm 7, David compares the pain of a false accusation to a lion attack (v. 2-5). His soul is torn apart, and his life is trampled to the ground. 

The book of 1 Samuel contains numerous events that could serve as the background for this Psalm. Even though Saul isn’t named, his tribe – the Benjamites, is mentioned in the heading. The most obvious are the events that happen in 1 Samuel 24 – 26. David has two opportunities to take Saul’s life but refuses to do so. In between, David is about to take the life of the “harsh” and “evil” Nabal (the Bible’s words, not mine), but is stopped by his gracious wife, Abigail. In all three situations, similar Hebrew words are used to describe God’s actions as He “repaid” men for their righteousness or “returned” a man’s wickedness back upon his own head (24:19, 25:39, 26:23). This same terminology shows up in the last section of Psalm 7, in verses 15 and 16.

So, how do we respond to a false accusation, once we’ve gotten over our feelings of desperation and pain? Following David’s example in this Psalm, we are to call out to God asking that our accuser fall into his own trap. If our conscience is clear, then we are to cry out for retribution for the Righteous Judge, who tries the heart and minds of all people. We are encouraged to fight lions with our own lion, the Lion of Judah, who stands up for His people.

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A Reflection on Psalm 6

What makes you weep? Maybe it’s the physical discomfort of an extended illness? Maybe it’s the emotional ache of a betrayal? Maybe it’s the spiritual sting of disappointing God? Whatever the source, we all experience pain, which brings out our tears.

Psalm 6 was written during a time of intense suffering for David. He felt as if he could “dissolve his couch with tears” (v. 6). Weather metaphorically or literally, the Psalmist was sick with grief.

But in the middle of the final section of this Psalm (v. 8-10), David offers a hint of hope. The Lord hears the voice of those who cry out for help; the Lord listens to those who pray (v. 9). There are all kinds of solutions that people turn to in times of trouble, but this musical psalm foreshadows what another musical psalms make abundantly clear, that God is a refuge and a present help in times of struggle (Psalm 46:1).

A Reflection on Psalm 5

David experienced great hostility and persecution on his way to the throne in ancient Israel. At least one Bible commentator believes that this Psalm was written around the time when Doeg the Edomite betrayed David to King Saul in 1 Samuel 21. The would-be king called out to the Lord to acknowledge his struggles and punish his adversaries.

But what if our struggles aren’t against a specific person? What if we are aligned with David’s aspiration to lead a righteous, God-honoring life and we identify with his struggles, but we don’t have a human “foe” to pray against? Is this Psalm irrelevant to the modern reader?

It’s at least possible that the biggest danger for a modern-day pilgrim comes from a place instead of a person. It might be the lure of a consumeristic lifestyle that calls to us at every restaurant, mall, and car lot we drive past. Or it might be an invitation to join the boasting, hatred, and falsehood that it magnified through social media (v. 4-6). Social media may seem like it’s a personal form of communication, but it’s really not. It could also come from the entertainment industry that provides an endless supply of options, some which would clearly draw a believer off the path of righteousness. The biggest danger for someone today may a spiritual, if it’s not physical.

In either case, the admonitions in last two verses of Psalm 5 still applies. The weary traveler should find his or her joy in God and the resources that He provides, over and against their circumstances. In addition, the weary traveler should trust in God has his or her shield against life’s dangers. Clinging to these truths should provide protection no matter what kind of dangers one might face.

A Reflection on Psalm 4

How can you find peace and safety in the middle of conflict?

The 4th Psalm is often paired with the 3rd Psalm and categorized as parallel prayers of trust in God; one for the morning and one for the evening. Since David was running for his life from his son, Absalom, this Psalm has a lot of credibility.

David’s quest for peace and safety involves three steps in this portion of Scripture. First, he calls out to God and asks for help. He talks to God about the people who want to do him in. He anticipates a good night’s sleep in spite of his troubles.

Next, he seems to call out to his adversaries in verse 6. These are the ones who “love what is worthless” and “aim at deception” (v. 2). David’s previous prayer allows him to stand up to their pressure.

Finally, he crawls into bed in peace. After all is said and done, David renews his trust in God. He finds his gladness and security in God, not in what others are scheming or saying about Him.

This Psalm is an invitation to join David on his quest for peace and safety. We have to same opportunity to call out to God before calling out to our adversaries. Speaking of this dynamic, Charles Spurgeon said, “He who dares to face his Maker will not tremble before the sons of men.” If we approach our own quest in this order, we have a good chance of arriving at our destination, safe and sound.

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A Reflection on Psalm 1

The first Psalm is a vivid call to live with Biblical insight according to the way of righteousness.

C. S. Lewis wrote a book titled Reflections on the Psalms. In it, he hoped that his words might interest and help other “inexpert readers” of the Bible’s most poetic book. This reflection on the first Psalm is offered with the same spirit.

The first Psalm is a vivid call to live with Biblical insight according to the way of righteousness. The way of righteousness is set in sharp contrast with the way of wicked. The righteous person finds his or her wisdom in the Scriptures and the fool finds his or her wisdom in other self-absorbed fools.

The picture of success could not be more attractive. The person who values God’s wisdom is described as a healthy tree with access to an endless supply of water. The tree is a joy to the landowner because it gives off a continual supply of fruit. The person who despises God’s wisdom is a tumble weed that rolls around in the wind, swept aside without a thought.

This description of the righteous way of life is a warning and an encouragement. It’s a warning to those who would discount the Psalms that follow it; and an encouragement to those who take them to heart.

Should We Read the Psalms in Church?

Should we read out of the Book of Psalms together as a part of a public worship service? At first glance, they may seem hopelessly outdated or intended only for private study. Some of the Psalms contain sentiments that are so severe and malicious they are hard to square with Christ’s teaching about loving one’s enemies. When these shallow impressions are pushed aside, the Book of Psalms becomes a rich resource for gathered worship. Here are five reasons why.

The Psalms are part of the history of worship. The Psalter had a prominent place in ancient Israel and the early church. Paul calls first-century believers to “teach and admonish one another” with “psalms, hymns, and spiritual songs” in Colossians 3:16. In a world before the Contemporary Christian Music establishment, this is a clear reference to the Psalms of the Old Testament.

The Psalms are deeply personal. Composed by various authors and collected over many centuries, the Psalms were written as a response to Israel’s covenant relationship with God. They address a wide range of human experiences, from the highest of highs to the lowest of lows and they do so, often, in the first person.

The Psalms use evocative language. The poetic form and terminology of the Psalms draws the reader into a spirit of adoration. The vivid imagery and colorful language begs for a response. These passages of Scripture are meant for a worship setting, by design. 

The Book Psalms is organized into user-friendly parts. The 150 individual psalms can be organized into five books. These books contain passages that are all 50 verses or less, except for Psalms 18, 89, 78, and 119. Even these longer portions can be subdivided easily to be include in a public worship setting.

The Psalms are interconnected with the rest of Scripture. According to the Luke 24:44, the Psalms were considered the most important part of the Old Testament’s primary divisions: “The Law of Moses, the Prophets, and the Psalms.” The 90th Psalm is based on the so-called “Song of Moses” in Exodus 15. The historical books of 1 & 2 Samuel provide the historical background for many of the psalms attributed to King David. The Psalms are quoted in the New Testament more than any other book. These links all show how central the Book of Psalms is to the rest of the Bible.

1 Timothy 4:13 says in part, “Devote yourself to the public reading of Scripture.” This expression may take on many forms in a gathered worship service, but it can only be enhanced by reading the Psalms.