[A Prayer of David]
1 Bow down thine ear, O LORD, hear me: for I am poor and needy.
2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.
3 Be merciful unto me, O Lord: for I cry unto thee daily.
4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.
5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
6 Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.
7 In the day of my trouble I will call upon thee: for thou wilt answer me.
8 Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.
9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.
10 For thou art great, and doest wondrous things: thou art God alone.
11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.
13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.
14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.
15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.
16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.
17 Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.
—Psalm 86 KJV Bible
The superscription notes that this psalm is a prayer of David. And it is referenced as such by Jesus’ disciples in Acts 4:25. In the psalm, David describes how the world rulers rebel against the Lord God and against Jesus, God’s son and God’s anointed, supreme King. Verses 1 through 3 describe the ignorance of the unbelieving world rulers.
Verses 4 through 6 reference the resolve of Jesus, the King. In verse 4, the word Lord is a translation of the Hebrew Adonai, meaning “my Lord” or “sovereign.” It is no wonder that the sovereign would laugh at the ranting of the little rulers. Verse 6 makes reference to the beginning of the Messiah’s one thousand-year reign from Zion—Jerusalem—as noted in Isaiah 2:3.
Verses 7 through 9 specifically identify the King as God’s Son. God recites a decree on the day of Jesus’ coronation, giving Him authority to rule the earth in righteousness. The Son’s coronation came on the day of his resurrection from the dead. The Apostle Paul explained this to the people of Pisidian Antioch (Acts 13:3-34), as he noted in his letter to the Romans (Romans 1:4) and as is noted by the author of the letter to the Hebrews (Hebrews 1:5; 5:5), which some believe to be Paul.
In verses 10 through 12 God warns the rulers of the world to submit to the Son in order to avoid the Son’s wrath. The Messiah will break things when He returns. As noted in Revelation 2:27, Jesus will rule with authority and with a rod of iron.
Father, I accept that you are God and that Your Son, Jesus, is Lord of all and rules in Your name. I pray that the rulers and the nations of this world will turn from their rebellious ways and do the same.
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Friday, May 4, 2012
Thursday, May 3, 2012
A Prayer for God's Mercy
[To the chief Musician; A Psalm for the sons of Korah]
1 Lord, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.
4 Turn us, O God of our salvation, and cause thine anger toward us to cease.
5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
6 Wilt thou not revive us again: that thy people may rejoice in thee?
7 Shew us thy mercy, O LORD, and grant us thy salvation.
8 I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.
9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.
10 Mercy and truth are met together; righteousness and peace have kissed each other.
11 Truth shall spring out of the earth; and righteousness shall look down from heaven.
12 Yea, the LORD shall give that which is good; and our land shall yield her increase.
13 Righteousness shall go before him; and shall set us in the way of his steps.
—Psalm 85 KJV Bible
The psalm subscription states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that, an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah—Assir, Elkanan and Abiasaph—stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.
This psalm was written during some national setback. Some suggest this was around 520 BC, just after the Jews returned from their exile in Babylon. The song recalls the deeds of God in the past, reflects on the distress of the present, and reassures concerning the nation’s deliverance in the future.
If the psalm was written following the exile, then verses 1 through 3 reference the time in which Cyrus, the King of Persia, sent the Jews back to Jerusalem and the surrounding area. Prior to their exile, God had become increasingly angry with His people because they were not obeying his commands. Finally, God allowed the King of Babylon to conquer the land, capture Jerusalem, and take most of the population back to Babylon as slaves. After 70 years, the king of Persia conquered Babylon and became possessor of all its property, including the descendants of Jacob/Israel. King Cyrus’ act of returning the people was viewed as a sign that God had forgiven the sins of the people.
The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
Verses 4 through 7 observe that, though the people had returned to their Promised Land, God was still angry with them. The ruined temple in Jerusalem had not yet been rebuilt. They may not have had much rain, so their crops would have been small and food was scarce. And some of their old enemies may have begun attacking them because they were unable to defend themselves. In these verses the people ask for God’s help to make things better.
In verse 8 the psalmist pledges to listen to and obey the commands of the God Jehovah. Those who do this, God’s “saints” (the Hebrew “chasid,” meaning those who are kind or pious or devout) will have God’s peace. Those who have not learned the lesson of dependency on God, those who turn back to the old ways of disobedience, are destined again to “folly” (the Hebrew “kislah,” meaning stupidity or confidence).
In verse 9 through 13 the psalmist tells the people what it will be like when they are obedient to God. In that time God’s “salvation” (the Hebrew “yesha,” meaning deliverance, rescue, salvation, or safety) will come to those that “fear” God (the Hebrew “yare,” meaning a moral, reverential fear). Then the “glory” of God’s presence will stay among the people.
God’s loyal, steadfast, faithful love (the Hebrew “checed”) will be combined with God’s firmness, faithfulness and truth (the Hebrew “emeth”). Also, God’s sense of rightness or righteousness (the Hebrew “tsedeq”) will be joined with God’s completeness, soundness, and peace (the Hebrew “shalom”). Truth and righteousness will abound.
Then Jehovah will give all good things to the people and the crops and livestock will thrive and increase. All will know of God’s righteousness and will desire to follow in His teachings.
Many consider verses 9 through 13 to be messianic in that they speak of a future time when God’s glory will reign in the land and God walk be among His people. It is suggested that this will truly be fulfilled in the Messiah’s millennial reign.
O LORD, I thank You for Your blessings. Forgive me when I fail to do the things You say. Help me to walk in your path so that I may prosper and may serve You better.
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1 Lord, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.
4 Turn us, O God of our salvation, and cause thine anger toward us to cease.
5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
6 Wilt thou not revive us again: that thy people may rejoice in thee?
7 Shew us thy mercy, O LORD, and grant us thy salvation.
8 I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.
9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.
10 Mercy and truth are met together; righteousness and peace have kissed each other.
11 Truth shall spring out of the earth; and righteousness shall look down from heaven.
12 Yea, the LORD shall give that which is good; and our land shall yield her increase.
13 Righteousness shall go before him; and shall set us in the way of his steps.
—Psalm 85 KJV Bible
The psalm subscription states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that, an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah—Assir, Elkanan and Abiasaph—stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.
This psalm was written during some national setback. Some suggest this was around 520 BC, just after the Jews returned from their exile in Babylon. The song recalls the deeds of God in the past, reflects on the distress of the present, and reassures concerning the nation’s deliverance in the future.
If the psalm was written following the exile, then verses 1 through 3 reference the time in which Cyrus, the King of Persia, sent the Jews back to Jerusalem and the surrounding area. Prior to their exile, God had become increasingly angry with His people because they were not obeying his commands. Finally, God allowed the King of Babylon to conquer the land, capture Jerusalem, and take most of the population back to Babylon as slaves. After 70 years, the king of Persia conquered Babylon and became possessor of all its property, including the descendants of Jacob/Israel. King Cyrus’ act of returning the people was viewed as a sign that God had forgiven the sins of the people.
The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
Verses 4 through 7 observe that, though the people had returned to their Promised Land, God was still angry with them. The ruined temple in Jerusalem had not yet been rebuilt. They may not have had much rain, so their crops would have been small and food was scarce. And some of their old enemies may have begun attacking them because they were unable to defend themselves. In these verses the people ask for God’s help to make things better.
In verse 8 the psalmist pledges to listen to and obey the commands of the God Jehovah. Those who do this, God’s “saints” (the Hebrew “chasid,” meaning those who are kind or pious or devout) will have God’s peace. Those who have not learned the lesson of dependency on God, those who turn back to the old ways of disobedience, are destined again to “folly” (the Hebrew “kislah,” meaning stupidity or confidence).
In verse 9 through 13 the psalmist tells the people what it will be like when they are obedient to God. In that time God’s “salvation” (the Hebrew “yesha,” meaning deliverance, rescue, salvation, or safety) will come to those that “fear” God (the Hebrew “yare,” meaning a moral, reverential fear). Then the “glory” of God’s presence will stay among the people.
God’s loyal, steadfast, faithful love (the Hebrew “checed”) will be combined with God’s firmness, faithfulness and truth (the Hebrew “emeth”). Also, God’s sense of rightness or righteousness (the Hebrew “tsedeq”) will be joined with God’s completeness, soundness, and peace (the Hebrew “shalom”). Truth and righteousness will abound.
Then Jehovah will give all good things to the people and the crops and livestock will thrive and increase. All will know of God’s righteousness and will desire to follow in His teachings.
Many consider verses 9 through 13 to be messianic in that they speak of a future time when God’s glory will reign in the land and God walk be among His people. It is suggested that this will truly be fulfilled in the Messiah’s millennial reign.
O LORD, I thank You for Your blessings. Forgive me when I fail to do the things You say. Help me to walk in your path so that I may prosper and may serve You better.
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Wednesday, May 2, 2012
Coming into God’s Presence
[To the chief Musician upon Git'tith, A Psalm for the sons of Korah]
1 How amiable are thy tabernacles, O LORD of hosts!
2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.
3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.
4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.
5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.
6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.
7 They go from strength to strength, every one of them in Zion appeareth before God.
8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.
9 Behold, O God our shield, and look upon the face of thine anointed.
10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
12 O LORD of hosts, blessed is the man that trusteth in thee.
—Psalm 84 KJV Bible
It is not certain who wrote this psalm. Some suggest that it was the same person who wrote Psalms 42 and 43. That person wrote of being exiled in the far north of Palestine and yearning to return to the temple in Jerusalem. In this song the psalmist speaks as a pilgrim traveling to the temple. The psalmist tells of his passion for God's house, his pilgrimage to God's house and his praise in God's house.
The description of the psalm says that it is "for the Git'tith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Git'tith may have been a tune or instrument associated with one of those places.
The psalm description also states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah—Assir, Elkanan and Abiasaph—stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.
The Hebrew "selah" is used in verses 4 and 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
In verses 1 through 4, the psalmist tells of his great passion for the temple—God's house; the place of God's presence. Here the psalmist addresses God as "LORD of Hosts" (“Yahweh tsaba”—Hebrew, meaning "the God of Israel, Chief of the armies of heaven"), as the living God (“el-chay”—Hebrew, meaning "living God" or "the God who is alive"), as his king (“melek”—Hebrew, meaning "king"), and his God (“elohim”—Hebrew, meaning “God”).
In verses 5 through 8, the psalmist tells of his pilgrimage to God's house. On his journey to Jerusalem (“Zion”), the psalmist speaks of passing through the "valley of Baca," which is translated as the "valley of weeping." This could be a reference to an actual desolate valley in Palestine or it could be imagery for moving through a time or place of sorrow. In either case, the joy of the pilgrims turns the barren wasteland green with blessings. The pilgrims grow stronger as they approach Jerusalem (“Zion”) and all arrive at the temple, the house of God (“elohim”). As he prays the psalmist addresses God as the "God of Israel" (“Yahweh”), "God of the armies of heaven" (“elohim tsaba”) and "God of Jacob" (“elohim Yaaqob”).
In verses 9 through 12 the psalmist tells of his praise in God's house. The psalmist addresses God as his shield or protector (“magen”) and asks God to guide Israel’s king, the anointed one (“mashiach”—this ultimately refers to Jesus, the Messiah, God’s anointed one). The psalmist then praises God, saying that even one day in the house of God is better than a thousand days away from God's presence. The psalmist would rather stand just outside the house of God in the lowly position of a doorkeeper, than live among the wicked. The psalmist then describes God (“elohim”) as the rising sun (“shemesh”) and a shield or protector (“magen”). The psalmist expects the righteous to receive all blessings of “the God of Israel” (“Yahweh”). The one is greatly blessed who trusts in "the God of Israel, Chief of the armies of heaven" (“Yahweh tsaba”).
Father, would that we all were as passionate all the time to come into Your presence. I praise You for Your greatness and I thank You for loving even one such as me. Hallelujah. Praise the Lord.
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1 How amiable are thy tabernacles, O LORD of hosts!
2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.
3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.
4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.
5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.
6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.
7 They go from strength to strength, every one of them in Zion appeareth before God.
8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.
9 Behold, O God our shield, and look upon the face of thine anointed.
10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
12 O LORD of hosts, blessed is the man that trusteth in thee.
—Psalm 84 KJV Bible
It is not certain who wrote this psalm. Some suggest that it was the same person who wrote Psalms 42 and 43. That person wrote of being exiled in the far north of Palestine and yearning to return to the temple in Jerusalem. In this song the psalmist speaks as a pilgrim traveling to the temple. The psalmist tells of his passion for God's house, his pilgrimage to God's house and his praise in God's house.
The description of the psalm says that it is "for the Git'tith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Git'tith may have been a tune or instrument associated with one of those places.
The psalm description also states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah—Assir, Elkanan and Abiasaph—stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.
The Hebrew "selah" is used in verses 4 and 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
In verses 1 through 4, the psalmist tells of his great passion for the temple—God's house; the place of God's presence. Here the psalmist addresses God as "LORD of Hosts" (“Yahweh tsaba”—Hebrew, meaning "the God of Israel, Chief of the armies of heaven"), as the living God (“el-chay”—Hebrew, meaning "living God" or "the God who is alive"), as his king (“melek”—Hebrew, meaning "king"), and his God (“elohim”—Hebrew, meaning “God”).
In verses 5 through 8, the psalmist tells of his pilgrimage to God's house. On his journey to Jerusalem (“Zion”), the psalmist speaks of passing through the "valley of Baca," which is translated as the "valley of weeping." This could be a reference to an actual desolate valley in Palestine or it could be imagery for moving through a time or place of sorrow. In either case, the joy of the pilgrims turns the barren wasteland green with blessings. The pilgrims grow stronger as they approach Jerusalem (“Zion”) and all arrive at the temple, the house of God (“elohim”). As he prays the psalmist addresses God as the "God of Israel" (“Yahweh”), "God of the armies of heaven" (“elohim tsaba”) and "God of Jacob" (“elohim Yaaqob”).
In verses 9 through 12 the psalmist tells of his praise in God's house. The psalmist addresses God as his shield or protector (“magen”) and asks God to guide Israel’s king, the anointed one (“mashiach”—this ultimately refers to Jesus, the Messiah, God’s anointed one). The psalmist then praises God, saying that even one day in the house of God is better than a thousand days away from God's presence. The psalmist would rather stand just outside the house of God in the lowly position of a doorkeeper, than live among the wicked. The psalmist then describes God (“elohim”) as the rising sun (“shemesh”) and a shield or protector (“magen”). The psalmist expects the righteous to receive all blessings of “the God of Israel” (“Yahweh”). The one is greatly blessed who trusts in "the God of Israel, Chief of the armies of heaven" (“Yahweh tsaba”).
Father, would that we all were as passionate all the time to come into Your presence. I praise You for Your greatness and I thank You for loving even one such as me. Hallelujah. Praise the Lord.
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Tuesday, May 1, 2012
Arise and Save
[A Song or Psalm of Asaph]
1 Keep not thou silence, O God: hold not thy peace, and be not still, O God.
2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.
4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
5 For they have consulted together with one consent: they are confederate against thee:
6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
8 Assur also is joined with them: they have holpen the children of Lot. Selah.
9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
10 Which perished at Endor: they became as dung for the earth.
11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:
12 Who said, Let us take to ourselves the houses of God in possession.
13 O my God, make them like a wheel; as the stubble before the wind.
14 As the fire burneth a wood, and as the flame setteth the mountains on fire;
15 So persecute them with thy tempest, and make them afraid with thy storm.
16 Fill their faces with shame; that they may seek thy name, O LORD.
17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:
18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
—Psalm 83 KJV Bible
In this psalm, the psalmist is surrounded by enemies and pleads with God for help. The psalmist describes the confederacy against Israel and prays for vengeance.
There does not seem to be an agreement as to when this psalm was written. This is because of the enemies listed in the psalm were not all enemies of Israel at the same time. Some were enemies in 800 BC, some in 600 BC and some in 400 BC. Because of this, some speculate that the psalm was written in pieces over time.
Some include this as one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).
The Hebrew "selah" is used in verse 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
In verses 1 through 4, the psalmist pleads with God for help. Thinking that God is indifferent or sleeping, the psalmist tries to get God’s attention by describing what is about to happen to Israel.
In verses 5 through 8, the psalmist lists the nations and peoples that have conspired against God and Israel. They are Edom (descendants of Esau, the grandson of Abraham, the son of Isaac and the twin of Jacob/Israel), Ishmaelites (the descendants of Ishmael, the son of Abraham by Sarah’s handmaiden Hagar), Moab (descendants of Moab, the son of Abraham’s nephew Lot by Lot’s elder daughter), Hagrites (peoples living in the Aramean and northern Arabian desert, not necessarily descendants of Hagar), Gelab (an area between the Dead Sea and Petra), Ammon (descendants of Ammon, the son of Abraham’s nephew Lot by Lot’s younger daughter), Amalek (descendants of Amalek, Esau’s grandson), Philistia (the eastern Mediterranean coast, occupied by the Philistines, who migrated there from Crete and other Aegean islands), Tyre (an ancient Phoenician city-state on the Mediterranean Sea, between Acre and Sidon), Assyria (a nation centered on the Upper Tigris river, named after its original capital, the ancient city of Assur). Assyria is described as assisting Moab and Ammon (the children of Lot).
In verses 9 through 18, the psalmist prays for vengeance. In verses 9 through 12, the psalmist asks that God make the fate of the enemies the same as some previous enemies of God. Midian was was destroyed by the judge Gideon, who lead people from the tribe of Ephriam (Judges 6-8). Oreb and Zeeb were princes of Midian. Gideon killed Zebah and Zalmunna, who were kings of Midian. Judges 4 tells the story of Jabin, king of Hazor, and Sisera, the leader of Jabin’s army. The woman Jael killed Sisera as he hid in her tent, and the judge Deborah, with her general Barak, destroyed Jabin’s army at the river Kishon. In verses 13 through 17, the psalmist then asks that God pursue the enemies, separate them from the living—like chaff from grain—and burn them in a firestorm. The psalmist asks not only that they be destroyed, but that theirs be a humiliating defeat, so as to be an example to other nations that do not honor God or Israel. In verse 18, the psalmist desires that all the other nations know tat God is “the Lord” (“Yahweh,” the proper name of the God of Israel) and “the Most High” (“elyown,” the Supreme; the Most High; the Greatest).
Father, forgive me when I am impatient for your deliverance. Remind me that You are always with me, whatever may come. I thank You and I praise You.
-
1 Keep not thou silence, O God: hold not thy peace, and be not still, O God.
2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.
4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
5 For they have consulted together with one consent: they are confederate against thee:
6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
8 Assur also is joined with them: they have holpen the children of Lot. Selah.
9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
10 Which perished at Endor: they became as dung for the earth.
11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:
12 Who said, Let us take to ourselves the houses of God in possession.
13 O my God, make them like a wheel; as the stubble before the wind.
14 As the fire burneth a wood, and as the flame setteth the mountains on fire;
15 So persecute them with thy tempest, and make them afraid with thy storm.
16 Fill their faces with shame; that they may seek thy name, O LORD.
17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:
18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
—Psalm 83 KJV Bible
In this psalm, the psalmist is surrounded by enemies and pleads with God for help. The psalmist describes the confederacy against Israel and prays for vengeance.
There does not seem to be an agreement as to when this psalm was written. This is because of the enemies listed in the psalm were not all enemies of Israel at the same time. Some were enemies in 800 BC, some in 600 BC and some in 400 BC. Because of this, some speculate that the psalm was written in pieces over time.
Some include this as one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).
The Hebrew "selah" is used in verse 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
In verses 1 through 4, the psalmist pleads with God for help. Thinking that God is indifferent or sleeping, the psalmist tries to get God’s attention by describing what is about to happen to Israel.
In verses 5 through 8, the psalmist lists the nations and peoples that have conspired against God and Israel. They are Edom (descendants of Esau, the grandson of Abraham, the son of Isaac and the twin of Jacob/Israel), Ishmaelites (the descendants of Ishmael, the son of Abraham by Sarah’s handmaiden Hagar), Moab (descendants of Moab, the son of Abraham’s nephew Lot by Lot’s elder daughter), Hagrites (peoples living in the Aramean and northern Arabian desert, not necessarily descendants of Hagar), Gelab (an area between the Dead Sea and Petra), Ammon (descendants of Ammon, the son of Abraham’s nephew Lot by Lot’s younger daughter), Amalek (descendants of Amalek, Esau’s grandson), Philistia (the eastern Mediterranean coast, occupied by the Philistines, who migrated there from Crete and other Aegean islands), Tyre (an ancient Phoenician city-state on the Mediterranean Sea, between Acre and Sidon), Assyria (a nation centered on the Upper Tigris river, named after its original capital, the ancient city of Assur). Assyria is described as assisting Moab and Ammon (the children of Lot).
In verses 9 through 18, the psalmist prays for vengeance. In verses 9 through 12, the psalmist asks that God make the fate of the enemies the same as some previous enemies of God. Midian was was destroyed by the judge Gideon, who lead people from the tribe of Ephriam (Judges 6-8). Oreb and Zeeb were princes of Midian. Gideon killed Zebah and Zalmunna, who were kings of Midian. Judges 4 tells the story of Jabin, king of Hazor, and Sisera, the leader of Jabin’s army. The woman Jael killed Sisera as he hid in her tent, and the judge Deborah, with her general Barak, destroyed Jabin’s army at the river Kishon. In verses 13 through 17, the psalmist then asks that God pursue the enemies, separate them from the living—like chaff from grain—and burn them in a firestorm. The psalmist asks not only that they be destroyed, but that theirs be a humiliating defeat, so as to be an example to other nations that do not honor God or Israel. In verse 18, the psalmist desires that all the other nations know tat God is “the Lord” (“Yahweh,” the proper name of the God of Israel) and “the Most High” (“elyown,” the Supreme; the Most High; the Greatest).
Father, forgive me when I am impatient for your deliverance. Remind me that You are always with me, whatever may come. I thank You and I praise You.
-
Monday, April 30, 2012
You Have a Responsibility
[A Psalm of Asaph]
1 God standeth in the congregation of the mighty; he judgeth among the gods.
2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.
3 Defend the poor and fatherless: do justice to the afflicted and needy.
4 Deliver the poor and needy: rid them out of the hand of the wicked.
5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
6 I have said, Ye are gods; and all of you are children of the most High.
7 But ye shall die like men, and fall like one of the princes.
8 Arise, O God, judge the earth: for thou shalt inherit all nations.
—Psalm 82 KJV Bible
Like Psalm 58, this song relates to the unjust judges who stand before God's judgment seat accused of injustice, and who hear the divine verdict of death. The psalmist asks God to extend His just judgment throughout the earth.
The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God.
The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
The term “god” is used several times in this psalm. For this reason I have decided to explore the Hebrew term. Presented below are transliterations of four Hebrew words that give us some understanding to the Hebrew concept of “god.”
ayil - ("AH-yil") a ram, mighty.
el - ("ALE") God, in plural gods. Shortened from “ayil”. As an adjective it means mighty; especially the Almighty, but also used for any deity—anything or anyone that is worshipped. Depending on its usage, the term can mean God, god, godly, great, idol, might, mighty one, power, or strong.
eloah - ("el-O-ah"); God, god. This is possibly a prolongation of the Hebrew “el”.
elohim - ("el-o-HEEM") - plural of "eloah"; God, god. When not applied to God Almighty, it refers to gods in the ordinary sense. The term is sometimes applied by way of deference to magistrates and is sometimes used as a superlative for angels, exceeding, God (gods, godess, godly), very great, judges, mighty.
This psalm presents the image of God, in heaven, leading a meeting. He is telling a gathering of gods what he has decided to do. There is a debate as to who these gods are and four possibilities have been suggested, in no particular order: (1) the rulers of the nations of the earth, (2) the false gods of the nations of the earth, (3) angels that have authority over the nations of the earth, and (4) the people of Israel.
The psalmist describes the gods as sons (children) of the Most High. This phrase is used in the Old Testament for the people of Israel (Exodus 4:22) and for angels (Job 1:6; 2:1; 38:7). The psalmist also says the gods will die like common men (the Hebrew “ke-‘a-dam,” meaning a man or mankind).
Jesus may offer some clarity in John 10:30-38. In response to the religious leaders who wanted to kill Him for claiming to be like God, Jesus referenced Psalm 8 and inferred that the “gods” were ones to whom the Word of God came. This would suggest that the psalmist is talking about the people of Israel or to all people in general.
Angels may be a second meaning for the “gods” of this psalm. The Apostle Paul seems to indicate this in Ephesians 6:12.
In verses 1 through 2, the psalmist describes a group of unjust judges who stand before God’s judgment seat. The psalmist records God’s accusing the judges of injustice. “God (elohim) stands in the assembly of God (el). He judges in the midst of the gods (elohim). He asks, ‘How long will you judge unjustly and lift up the faces of the wicked?’ Selah.”
In verses 3 through 5, God lists the injustices of these gods. They have not helped the weak, the orphaned, the afflicted, and the poor. God reminds these gods that while the people to not know better, these gods do.
In verses 6 and 7, the psalmist notes God’s divine verdict of death. “I said ‘You are gods (elohim); you are all children of the Most High.’ But you will like common men; you will fall like every other ruler.”
In verse 8, the psalmist asks God to extend His just judgment throughout the earth. This may indicate that God was at first speaking only to Israel and that the psalmist wants God to extend His judgment to all the nations.
Father, I understand that I am responsible for what I know, and for what and who I influence. Forgive me where I have failed You. Help me to be a better tender of those whom You have entrusted to me.
-
1 God standeth in the congregation of the mighty; he judgeth among the gods.
2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.
3 Defend the poor and fatherless: do justice to the afflicted and needy.
4 Deliver the poor and needy: rid them out of the hand of the wicked.
5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
6 I have said, Ye are gods; and all of you are children of the most High.
7 But ye shall die like men, and fall like one of the princes.
8 Arise, O God, judge the earth: for thou shalt inherit all nations.
—Psalm 82 KJV Bible
Like Psalm 58, this song relates to the unjust judges who stand before God's judgment seat accused of injustice, and who hear the divine verdict of death. The psalmist asks God to extend His just judgment throughout the earth.
The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God.
The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
The term “god” is used several times in this psalm. For this reason I have decided to explore the Hebrew term. Presented below are transliterations of four Hebrew words that give us some understanding to the Hebrew concept of “god.”
ayil - ("AH-yil") a ram, mighty.
el - ("ALE") God, in plural gods. Shortened from “ayil”. As an adjective it means mighty; especially the Almighty, but also used for any deity—anything or anyone that is worshipped. Depending on its usage, the term can mean God, god, godly, great, idol, might, mighty one, power, or strong.
eloah - ("el-O-ah"); God, god. This is possibly a prolongation of the Hebrew “el”.
elohim - ("el-o-HEEM") - plural of "eloah"; God, god. When not applied to God Almighty, it refers to gods in the ordinary sense. The term is sometimes applied by way of deference to magistrates and is sometimes used as a superlative for angels, exceeding, God (gods, godess, godly), very great, judges, mighty.
This psalm presents the image of God, in heaven, leading a meeting. He is telling a gathering of gods what he has decided to do. There is a debate as to who these gods are and four possibilities have been suggested, in no particular order: (1) the rulers of the nations of the earth, (2) the false gods of the nations of the earth, (3) angels that have authority over the nations of the earth, and (4) the people of Israel.
The psalmist describes the gods as sons (children) of the Most High. This phrase is used in the Old Testament for the people of Israel (Exodus 4:22) and for angels (Job 1:6; 2:1; 38:7). The psalmist also says the gods will die like common men (the Hebrew “ke-‘a-dam,” meaning a man or mankind).
Jesus may offer some clarity in John 10:30-38. In response to the religious leaders who wanted to kill Him for claiming to be like God, Jesus referenced Psalm 8 and inferred that the “gods” were ones to whom the Word of God came. This would suggest that the psalmist is talking about the people of Israel or to all people in general.
Angels may be a second meaning for the “gods” of this psalm. The Apostle Paul seems to indicate this in Ephesians 6:12.
In verses 1 through 2, the psalmist describes a group of unjust judges who stand before God’s judgment seat. The psalmist records God’s accusing the judges of injustice. “God (elohim) stands in the assembly of God (el). He judges in the midst of the gods (elohim). He asks, ‘How long will you judge unjustly and lift up the faces of the wicked?’ Selah.”
In verses 3 through 5, God lists the injustices of these gods. They have not helped the weak, the orphaned, the afflicted, and the poor. God reminds these gods that while the people to not know better, these gods do.
In verses 6 and 7, the psalmist notes God’s divine verdict of death. “I said ‘You are gods (elohim); you are all children of the Most High.’ But you will like common men; you will fall like every other ruler.”
In verse 8, the psalmist asks God to extend His just judgment throughout the earth. This may indicate that God was at first speaking only to Israel and that the psalmist wants God to extend His judgment to all the nations.
Father, I understand that I am responsible for what I know, and for what and who I influence. Forgive me where I have failed You. Help me to be a better tender of those whom You have entrusted to me.
-
Sunday, April 29, 2012
God's Provision and Israel's Waywardness
[To the chief Musician upon Git'tith, A Psalm of Asaph]
1 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
4 For this was a statute for Israel, and a law of the God of Jacob.
5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
6 I removed his shoulder from the burden: his hands were delivered from the pots.
7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;
9 There shall no strange god be in thee; neither shalt thou worship any strange god.
10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.
11 But my people would not hearken to my voice; and Israel would none of me.
12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.
13 Oh that my people had hearkened unto me, and Israel had walked in my ways!
14 I should soon have subdued their enemies, and turned my hand against their adversaries.
15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.
16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.
—Psalm 81 KJV Bible
This psalm is associated with the Feast of Tabernacles, also called the Feast of Booths. This was a festival lasting seven days and concluding with a holy convocation. During the festival, the people constructed and lived in booths or huts made of branches, commemorating God's provision for them in bringing them out of Egypt and through the wilderness (Leviticus 23:33-44).
The song opens with a summons to praise, continues with an exhortation to remember, and concludes with a call to repent. Some suggest the psalm may have been written in the rebellious Northern Kingdom of Israel around 750 BC, shortly before the time of the profit Hosea.
The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.
The description of the psalm also says that it is "for the Git'tith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Gittith may have been a tune or instrument associated with one of those places.
The Hebrew "selah" is used in verse 7 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
In verses 1 through 5, the psalmist calls the people to praise God. The people are called to sing and shout joyfully. They are also called to play the timbrel, the lyre, the harp, and the trumpet—a ram's horn, called a shofar. The blowing of the shofar at the full moon (fifteenth day) of the seventh month signaled the beginning of the Feast of Tabernacles. God established the ordinance so that the people would remember when they lived among the Egyptians.
In verses 6 through 10, the psalmist encourages the people to remember. When the people called to God for help, God rescued them from Egypt, lifted their burden, and provided for them in the desert, including the giving of water at Meribah (Exodus 17:1-7). Since God had done such great thing for the people, they should not worship the false gods of other nations.
In verses 11 through 16, the psalmist calls the people to repent. The psalmist recalls how the people suffered in the past because they did not obey God's commands. If the people would obey God, He would both defend the righteous and defeat the wicked.
Father, I so easily forget Your blessings. Forgive me. Help me to stay focused on You in the good times as well as the bad.
-
1 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
4 For this was a statute for Israel, and a law of the God of Jacob.
5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
6 I removed his shoulder from the burden: his hands were delivered from the pots.
7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;
9 There shall no strange god be in thee; neither shalt thou worship any strange god.
10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.
11 But my people would not hearken to my voice; and Israel would none of me.
12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.
13 Oh that my people had hearkened unto me, and Israel had walked in my ways!
14 I should soon have subdued their enemies, and turned my hand against their adversaries.
15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.
16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.
—Psalm 81 KJV Bible
This psalm is associated with the Feast of Tabernacles, also called the Feast of Booths. This was a festival lasting seven days and concluding with a holy convocation. During the festival, the people constructed and lived in booths or huts made of branches, commemorating God's provision for them in bringing them out of Egypt and through the wilderness (Leviticus 23:33-44).
The song opens with a summons to praise, continues with an exhortation to remember, and concludes with a call to repent. Some suggest the psalm may have been written in the rebellious Northern Kingdom of Israel around 750 BC, shortly before the time of the profit Hosea.
The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.
The description of the psalm also says that it is "for the Git'tith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Gittith may have been a tune or instrument associated with one of those places.
The Hebrew "selah" is used in verse 7 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.
In verses 1 through 5, the psalmist calls the people to praise God. The people are called to sing and shout joyfully. They are also called to play the timbrel, the lyre, the harp, and the trumpet—a ram's horn, called a shofar. The blowing of the shofar at the full moon (fifteenth day) of the seventh month signaled the beginning of the Feast of Tabernacles. God established the ordinance so that the people would remember when they lived among the Egyptians.
In verses 6 through 10, the psalmist encourages the people to remember. When the people called to God for help, God rescued them from Egypt, lifted their burden, and provided for them in the desert, including the giving of water at Meribah (Exodus 17:1-7). Since God had done such great thing for the people, they should not worship the false gods of other nations.
In verses 11 through 16, the psalmist calls the people to repent. The psalmist recalls how the people suffered in the past because they did not obey God's commands. If the people would obey God, He would both defend the righteous and defeat the wicked.
Father, I so easily forget Your blessings. Forgive me. Help me to stay focused on You in the good times as well as the bad.
-
Saturday, April 28, 2012
Forgive, Revive and Restore
[To the chief Musician upon Shoshan'nim–e'duth, A Psalm of Asaph]
1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
3 Turn us again, O God, and cause thy face to shine; and we shall be saved.
4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.
6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.
8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.
9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.
10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.
11 She sent out her boughs unto the sea, and her branches unto the river.
12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?
13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;
15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.
16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.
17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
18 So will not we go back from thee: quicken us, and we will call upon thy name.
19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
—Psalm 80 KJV Bible
At the time of the conquering of the land of Canaan, the twelve tribes of Israel were Reuben, Simeon (Levi), Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim, and Manasseh. The first ten tribes were descendants of the sons of Jacob and the last two were descendants of the sons of Joseph, who were also grandsons of Jacob. Each tribe was allotted land. The descendants of Jacob's son Levi did not receive a territory, but instead received a collection of cities scattered throughout the nation. Simeon's land allotment was adjoining Judah, and was eventually absorbed into Judah, possibly during the reign of Saul or David. The combined territories were known as the Kingdom of Israel. Four kings reigned over the entire kingdom: Saul, David, Solomon, and Rehoboam. While Rehoboam was king, the country split into two kingdoms. The southern kingdom, which remained loyal to the royal line of David and was still ruled by Rehoboam, was composed of the territories originally occupied by Benjamin, Judah and Simeon. This became the Kingdom of Judah. The rest of the territories became the northern Kingdom of Israel. It has been suggested that this psalm was written against the background of the Assyrian conquest and captivity of the northern Kingdom of Israel (2 Kings 17:1-23). The psalm reveals the shock that event had in Jerusalem (where the Asaph singers lived). Now exposed to Assyria on the north, the people of Judah cry to God as the Shepherd of His sheep and to God as Husbandman of His vineyard.
The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.
The psalm description also says it is to be performed according to “Shoshannim Eduth” —Hebrew, meaning "lilies, a testimony." This is possibly the name of a melody to accompany the psalm.
In verses 1 through 7, the psalmist records the cry of the people of Judah to God as the Shepherd of His sheep. In verse 1, the psalmist refers to “Israel” and “Joseph.” At different points in Scripture the writers use the names “Israel,” Jacob” and “Joseph” to represent all of the people of Israel.
In verses 8 through 19, the psalmist records the cry of the people of Judah to God as Husbandman of His vineyard. In verses 8 through 10, the psalmist records how God transplanted the vine of Israel from Egypt and spread it throughout Canann. God clear ground for the vine and it grew tall and spread wide. In verse 11, the psalmist notes how the people of Israel were spreading to the Mediterranean “Sea” and to the Euphrates “River.” The psalmist then expresses dismay, wondering why God has allowed his vine to be cut down and destroyed. In verse 17, the psalmist asks for God's hand to be on Israel, which the psalmist describes "the son of man." this is a reference to Exodus 4:22, where God describes Israel as His first-born son.
In verses 3, 7 and 19, the psalmist asks to be restored. This seems to be more than just a cry for national restoration. Verse 18 appears to be a confession of sins and a desire for spiritual revival.
Father, help me to learn from the mistakes of others. Give me insight to understand their faults—not for their condemnation, but for my betterment in your service.
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1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
3 Turn us again, O God, and cause thy face to shine; and we shall be saved.
4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.
6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.
8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.
9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.
10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.
11 She sent out her boughs unto the sea, and her branches unto the river.
12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?
13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;
15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.
16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.
17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
18 So will not we go back from thee: quicken us, and we will call upon thy name.
19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
—Psalm 80 KJV Bible
At the time of the conquering of the land of Canaan, the twelve tribes of Israel were Reuben, Simeon (Levi), Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim, and Manasseh. The first ten tribes were descendants of the sons of Jacob and the last two were descendants of the sons of Joseph, who were also grandsons of Jacob. Each tribe was allotted land. The descendants of Jacob's son Levi did not receive a territory, but instead received a collection of cities scattered throughout the nation. Simeon's land allotment was adjoining Judah, and was eventually absorbed into Judah, possibly during the reign of Saul or David. The combined territories were known as the Kingdom of Israel. Four kings reigned over the entire kingdom: Saul, David, Solomon, and Rehoboam. While Rehoboam was king, the country split into two kingdoms. The southern kingdom, which remained loyal to the royal line of David and was still ruled by Rehoboam, was composed of the territories originally occupied by Benjamin, Judah and Simeon. This became the Kingdom of Judah. The rest of the territories became the northern Kingdom of Israel. It has been suggested that this psalm was written against the background of the Assyrian conquest and captivity of the northern Kingdom of Israel (2 Kings 17:1-23). The psalm reveals the shock that event had in Jerusalem (where the Asaph singers lived). Now exposed to Assyria on the north, the people of Judah cry to God as the Shepherd of His sheep and to God as Husbandman of His vineyard.
The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.
The psalm description also says it is to be performed according to “Shoshannim Eduth” —Hebrew, meaning "lilies, a testimony." This is possibly the name of a melody to accompany the psalm.
In verses 1 through 7, the psalmist records the cry of the people of Judah to God as the Shepherd of His sheep. In verse 1, the psalmist refers to “Israel” and “Joseph.” At different points in Scripture the writers use the names “Israel,” Jacob” and “Joseph” to represent all of the people of Israel.
In verses 8 through 19, the psalmist records the cry of the people of Judah to God as Husbandman of His vineyard. In verses 8 through 10, the psalmist records how God transplanted the vine of Israel from Egypt and spread it throughout Canann. God clear ground for the vine and it grew tall and spread wide. In verse 11, the psalmist notes how the people of Israel were spreading to the Mediterranean “Sea” and to the Euphrates “River.” The psalmist then expresses dismay, wondering why God has allowed his vine to be cut down and destroyed. In verse 17, the psalmist asks for God's hand to be on Israel, which the psalmist describes "the son of man." this is a reference to Exodus 4:22, where God describes Israel as His first-born son.
In verses 3, 7 and 19, the psalmist asks to be restored. This seems to be more than just a cry for national restoration. Verse 18 appears to be a confession of sins and a desire for spiritual revival.
Father, help me to learn from the mistakes of others. Give me insight to understand their faults—not for their condemnation, but for my betterment in your service.
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