Scripture Studies - Vol. IV; No. 5 - June 1997 ============================================== In this issue: Old Testament Study - Gen. 29:31-30:24 A Study of Christ - John 1:14 New Testament Study - Philippians 4:10-23 A Classic Study - Procrastination, pt. 1, by Jonathan Edwards A Study in Psalms - Psalm 30 For Meditation - Three Poems on Life's Afflictions Bibliography and Suggested Reading Postscript: How Pilgrims View Affliction Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list, free of charge, send your request to the above address. or, via email to Scott Sperling at: ssper@aol.com Back issues are available via ftp at: sanar.kaiwan.com/user/ssper/ or on the World Wide Web at: http://www.kaiwan.com/~ssper/sstdys.html Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 29:31-30:24 ========================================= Here, we continue our study in Genesis. Jacob's Children ---------------- 29:31When the Lord saw that Leah was not loved, He opened her womb, but Rachel was barren. 32Leah became pregnant and gave birth to a son. She named him Reuben, for she said, "It is because the Lord has seen my misery. Surely my husband will love me now." 33She conceived again, and when she gave birth to a son she said, "Because the Lord heard that I am not loved, He gave me this one too." So she named him Simeon. 34Again she conceived, and when she gave birth to a son she said, "Now at last my husband will become attached to me, because I have borne him three sons." So he was named Levi. 35She conceived again, and when she gave birth to a son she said, "This time I will praise the Lord." So she named him Judah. Then she stopped having children. 30:1When Rachel saw that she was not bearing Jacob any children, she became jealous of her sister. So she said to Jacob, "Give me children, or I'll die!" 2Jacob became angry with her and said, "Am I in the place of God, who has kept you from having children?" 3Then she said, "Here is Bilhah, my maidservant. Sleep with her so that she can bear children for me and that through her I too can build a family." 4So she gave him her servant Bilhah as a wife. Jacob slept with her, 5and she became pregnant and bore him a son. 6Then Rachel said, "God has vindicated me; He has listened to my plea and given me a son." Because of this she named him Dan. 7Rachel's servant Bilhah conceived again and bore Jacob a second son. 8Then Rachel said, "I have had a great struggle with my sister, and I have won." So she named him Naphtali. 9When Leah saw that she had stopped having children, she took her maidservant Zilpah and gave her to Jacob as a wife. 10Leah's servant Zilpah bore Jacob a son. 11Then Leah said, "What good fortune!" So she named him Gad. 12Leah's servant Zilpah bore Jacob a second son. 13Then Leah said, "How happy I am! The women will call me happy." So she named him Asher. 14During wheat harvest, Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah. Rachel said to Leah, "Please give me some of your son's mandrakes." 15But she said to her, "Wasn't it enough that you took away my husband? Will you take my son's mandrakes too?" "Very well," Rachel said, "he can sleep with you tonight in return for your son's mandrakes." 16So when Jacob came in from the fields that evening, Leah went out to meet him. "You must sleep with me," she said. "I have hired you with my son's mandrakes." So he slept with her that night. 17God listened to Leah, and she became pregnant and bore Jacob a fifth son. 18Then Leah said, "God has rewarded me for giving my maidservant to my husband." So she named him Issachar. 19Leah conceived again and bore Jacob a sixth son. 20Then Leah said, "God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons." So she named him Zebulun. 21Some time later she gave birth to a daughter and named her Dinah. 22Then God remembered Rachel; He listened to her and opened her womb. 23She became pregnant and gave birth to a son and said, "God has taken away my disgrace." 24She named him Joseph, and said, "May the Lord add to me another son." --------------- In this section, we have an account of the birth of all of Jacob's sons, except for Benjamin (who will be born after Jacob returns to Canaan, see Gen. 35). Through this account, we also are shown the consequences of polygamy, as we see the strife, jealousy, bitterness that is attendant with a polygamous marriage. As we read this account, we are reminded of the wisdom of God, who instituted monogamy, saying, "the two will become one flesh" (Gen. 2:24; Matt. 19:5; I Cor. 6:16; Eph. 5:31). Both Leah and Rachel suffered as a result of Jacob's polygamy. Leah was "not loved" by Jacob. Jacob, of course, loved Rachel, and did not want to marry Leah. God was compassionate to Leah's situation: "When the Lord saw that Leah was not loved, He opened her womb, but Rachel was barren. Leah became pregnant and gave birth to son" (29:31). Throughout this section, we see that God Himself was in direct control of the conception of Jacob's offspring. This is not surprising, for Jacob's offspring were to become the heads of the twelve tribes of Israel. It seems that Leah's misery drew her close to God. We will see throughout this section that Leah realized that it was God who blessed her with children: "Leah became pregnant and gave birth to a son. She named him Reuben, for she said, 'It is because the Lord has seen my misery. Surely my husband will love me now'" (29:32). However, though she was blessed with a son, her husband's love for her did not grow. It seems that God spread His blessings around. Leah had her son, but was not loved by Jacob. Rachel was loved, but had no children. We all have our blessings, as well as our troubles. Our troubles serve to keep us close to God, keep us depending upon Him, keep us in touch with Him through prayer. And just as we are not to envy our brothers for their troubles, nor should we envy them for their blessings. "We have different gifts, according to the grace given us" (Rom. 12:6). Be satisfied with the gifts and blessings that you have, not coveting the gifts that others are given. Learn, as Paul did, "the secret of being content in any and every situation" (Phil. 4:12). To covet is displeasing to God and an affront to Him. It suggests that what He has given to you is not good enough. To covet is to imply that God does not love you and does not give you what you need. Thus, it is a sin that is prohibited in the Ten Commandments: "You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor" (Ex. 20:17). Notice that here, and throughout this section, when a son is born, we are given the circumstances under which he was born, and then his name, which is related somehow to the circumstance. For instance, the first son was given the name "Reuben", which means "Behold! A son!". Also, "Reuben" sounds like the Hebrew for "He has seen my misery". It was not uncommon in that culture to give children names significant to the circumstances surrounding the birth. Moses (by inspiration of the Holy Spirit) gives much detail concerning the birth and naming of each son. I believe that so much detail is given here because these are the births of the leaders of the twelve tribes of Israel. More on this later when we summarize the names and the meanings of the names. "She conceived again, and when she gave birth to a son she said, 'Because the Lord heard that I am not loved, He gave me this one too.' So she named him Simeon" (29:33). "Simeon" means "favorable hearing". "Again she conceived, and when she gave birth to a son she said, 'Now at last my husband will become attached to me, because I have borne him three sons.' So he was named Levi" (29:34). "Levi" means "a joining" or "attached". It is touchingly sad how preoccupied Leah was with having Jacob love her. After each son was born, she looked to Jacob to see if there was a change in attitude. Each time she was disappointed. By the time she had her fourth son, it seems that her preoccupation with Jacob's feelings was waning: "She conceived again, and when she gave birth to a son she said, 'This time I will praise the Lord.' So she named him Judah" (29:35). "Judah" means praise. Significantly this time, Leah, rather than being focussed on Jacob's attitude toward her, was focussed on praising the Lord. I am certain that Leah was much happier when she concentrated on praising the Lord. We are always better off when we look to God for happiness instead of looking to man. Unlike Leah, Rachel showed no piety in waiting for a child. And unlike her aunt Rebekah, she did not show any patience, nor (it seems) did she pray for a child. Instead, "when Rachel saw that she was not bearing Jacob any children, she became jealous of her sister. So she said to Jacob, 'Give me children, or I'll die!'" (30:1). This underscores the detrimental effect the bigamous family had upon its family members. Rachel did not have the leisure to wait patiently for God to bless her with a child. She felt she was in competition with Leah, especially in light of the promises of God concerning Jacob's offspring. She naturally wanted her own children to partake in the promises of God. Thus, the desperation in her plea to Jacob: "Give me children, or I'll die!" (30:1). Jacob knew that God was in control of the situation. He replied: "Am I in the place of God, who has kept you from having children?" (30:2). Rachel's impatience and jealousy of Leah led her to give Jacob her maidservant Bilhah as his wife, to bear a child that she would claim as her own. This was a cultural custom, which we have seen before when Sarah gave Abraham Hagar to bear a child for her. Of course, being a cultural custom does not make it right in God's sight. God's standard for marriage was, as we have stated, "the two will become one". However, one compromise leads to another. Jacob was married to two wives, why not three? Jacob offered no resistance to Rachel's plan, and Bilhah bore a son, whom Rachel took as her own: "Then Rachel said, 'God has vindicated me; He has listened to my plea and given me a son.' Because of this she named him Dan" (30:6). "Dan" means "he has vindicated", or "judge". We see next that, indeed, Rachel's motive in all this was to compete with her sister Leah: "Rachel's servant Bilhah conceived again and bore Jacob a second son. Then Rachel said, 'I have had a great struggle with my sister, and I have won.' So she named him Naphtali" (30:7-8). "Naphtali" means "wrestling", or "my struggle". Leah, unfortunately, joined in the competition: "When Leah saw that she had stopped having children, she took her maidservant Zilpah and gave her to Jacob as a wife. Leah's servant Zilpah bore Jacob a son. Then Leah said, 'What good fortune!' So she named him Gad" (30:9-11). "Gad" means "good fortune". Then, "Leah's servant Zilpah bore Jacob a second son. Then Leah said, 'How happy I am! The women will call me happy.' So she named him Asher" (30:12-13). "Asher" means blessed, or happy. One senses that this competition did not truly make Leah happy, for she says: "The women will call me happy." In fact, I dare say, with this competition between the sisters raging, there were not too many happy people in Jacob's household. The next episode points out how absurd this competition was becoming. "During wheat harvest, Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah. Rachel said to Leah, 'Please give me some of your son's mandrakes.' But she said to her, 'Wasn't it enough that you took away my husband? Will you take my son's mandrakes too?' 'Very well,' Rachel said, 'he can sleep with you tonight in return for your son's mandrakes.'" (30:14-15). The mandrake was thought to increase fertility, so, first, Rachel wanted some, then also, she did not want Leah to have any. So, she gave Leah the "right" to sleep with Jacob in exchange for the mandrakes. But Leah's fertility had nothing to do with mandrakes. Rather, "God listened to Leah, and she became pregnant and bore Jacob a fifth son" (30:17). Leah must have been in prayer about having another child, for Moses tells us that "God listened to her." "Then Leah said, 'God has rewarded me for giving my maidservant to my husband.' So she named him Issachar" (30:18). "Issachar" means "reward". I disagree with Leah's conclusion that God had rewarded her for giving Jacob Zilpah. God does not under any circumstances reward our sin. Rather, He forgives us, and in His grace, blesses us despite our sin. Leah then had another son: "Then Leah said, 'God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.' So she named him Zebulun" (30:20). "Zebulun" means "gift", or possibly "honor". Leah also gave birth to a daughter, Dinah, Jacob's only daughter.[1] At last, "God remembered Rachel; He listened to her and opened her womb" (30:22). Quite possibly Rachel had begun praying to have a child, for God "listened to her". "She became pregnant and gave birth to a son and said, 'God has taken away my disgrace.' She named him Joseph, and said, 'May the Lord add to me another son.'" (30:23-24). "Joseph" means "may He add." Her prayer for another son was answered in Gen. 35, when she bore a son whom she named "Ben-Oni", which means "son of my sorrow". This name was given because of the trouble in childbirth that she had. She died as she was giving birth to him. Jacob changed his name to "Benjamin", which means "son of my right hand". We may learn here that God blessed her by not giving her children. God knew of her weakness and foresaw the problems she would have in childbirth. God knows what is best for us. Though Rachel was despairing for not having children, God kept children from her so that she might enjoy life longer. In Table I, I have summarized the names of Jacob's children, their meanings, and the circumstances under which they were named. Many have looked at these names and have seen a symbolic meaning to the names. Some have seen the history of Israel mapped out symbolically through the meaning of the names of Jacob's sons taken in order. This is not all that far-fetched, since these are the names of the twelve tribes of Israel. Some have seen the life of the Christian. Some have suggested that if you put the names in a sentence in order, you would have the message of the Gospel. These are all reasonably plausible since the names cover concepts such as good news, praise, vindication, struggle, gifts, "Behold! A son!", "son of my sorrow", and "son of my right hand." While not subscribing specifically to any particular symbolic reading at the exclusion of another, I realize that this book, the Bible, was written by the All-Knowing, Creator of the universe. I am certain there are grand secrets hidden on every page. And so, I encourage the reader to meditate upon these names of the sons of Jacob, and see for yourself what God says to you through them. Yes, Father, we praise You for the greatness of Your Word, the depth of Your Word, that we can study it our whole lives and still learn new things, discover new treasures. Continue to speak to us through our study of it. Bless each hour that we dedicate to it. And help us, by Your Spirit, to turn our learning into application in our lives, so that we may live out what You have taught us in Your Word. In the name of Your Son, who is at Your right hand, we pray these things, Amen. =========================================================== A Study in Christ - John 1:14 ============================= John 1:14 - The Word Became Flesh 14The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the One and Only, who came from the Father, full of grace and truth. ---------------- We have been told of "the Word", that "He was in the world" (vs. 10), and "He came to that which was His own" (vs. 11). Here, we are told specifically how "He came to that which was His own". The Word did not come as a spirit, nor did He make His presence known through the dreams and imaginations of His followers. No. So that there would be no mistaking His message: "The Word became flesh and made His dwelling among us." He spoke directly to us. We have the actual words He spoke. He spoke also through His actions, through His life. We do not have to rely solely upon the visions of prophets. We have the life of God Incarnate to teach us about God and the things of God. As the writer of Hebrews points out: "In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days He has spoken to us by His Son" (Hebrews 1:1,2). Verse 14 supplements verse 1 of John's prologue. In verse 1, we were told: "In the beginning was the Word, and the Word was with God, and the Word was God." Here in verse 14, we see that, whereas the "Word was God", He took on a new form of existence: "The Word became flesh". And whereas, "the Word was with God" (vs. 1), here we see He took a new dwelling place: "The Word. . . made His dwelling among us." We need both of these verses to get the whole picture. Jesus is God, we learn from verse 1; and He became a man, we learn from verse 14. God and man. As John here points out, Jesus, as a man in the flesh, still had "the glory of the One and Only", the glory of God. He lost none of His deity when He "became flesh". And yet, except for sin, He was a man just like us: He had the same cravings, desires, drives; the same need for food and water; He put His pants on one foot at a time (so to speak). John, to emphasize this, seems to go out of his way to express Christ's manhood as crude as he could: "The Word became flesh." John did not say: "The Word became a man", or "The Word joined the human family". No, to emphasize that Christ, in His incarnation, took on all the trappings of being a man, John said: "The Word became flesh." John wanted to prevent people from saying (as some have), "Oh, Christ was a spirit in the guise of a man." No (John says), "the Word became flesh." It was not a big charade. Christ was born, grew up, experienced and felt everything we experience and feel (but without sin). This is important. Because of this, "we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin" (Heb. 4:15). Christ is the perfect mediator between God and man, because, having been a man, "dwelling among us", He understands our weaknesses. There is another reason that it is important that Christ was a man, that "the Word became flesh", and was not some spirit in the guise of a man. His sacrifice was meaningful only if He was a man, who experienced temptation, yet remained sinless. It was His sinlessness that made it so He could die for our sins, since, being sinless, He Himself was not under any judgment. Moreover, Christ's sacrifice was meaningful since He was a man, because He could feel the pain and endure the suffering of His death for us. Christ's sacrifice would not be meaningful if His incarnation was a charade and He did not feel pain as a man does. So, Jesus is God; Jesus is man. Fully both. Admittedly, this is a profound mystery, a very difficult concept to grasp. We with our finite minds are not able to fully comprehend the incarnation of an infinite God into the body of a man. But then I say, I would not want to worship a god small enough for my mind to fully understand. What kind of god would that be? I am glad that there are things about the True and Living God that I do not fully comprehend. I read the Word of God and learn as much as I can about the mysteries of God. And the things that I cannot fully comprehend, I take these things on faith, and trust that they will be revealed to me in due time. The Word not only "became flesh", but also "made His dwelling among us". Literally, the phrase says that the Word "tabernacled" among us, or even "pitched His tent" among us. These two renderings can suggest different things. The phrase, "pitch His tent among us", suggests to me familiarity, friendship, peace with us. He did not pitch His tent on the next dune, but rather, among us, because He sought to be friends with us. The phrase, "tabernacled among us", conjures up images of the tabernacle in the Old Testament, where the glory of God, the "shekinah" glory, dwelt among the Israelites in the desert (see Ex. 25:8,9; Ex. 40:34). So, John, by using this phrase, sets the presence of God in the tabernacle as a type of the presence of God among us in Christ. And as the Israelites in the desert witnessed the glory of God in the tabernacle, so also, John says: "We have seen His glory, the glory of the One and Only." Though He was "flesh", He still had His glory, He was still God. His glory was seen throughout His life: in magnificent ways, and in ordinary ways. The magnificence of His glory was seen on the mount of Transfiguration, in the raising of Lazarus from the dead, in the feeding of the five thousand, and in the countless other miracles He performed. But His glory was also seen in the ordinary: in His service, in His washing the feet of the disciples, in His patience in teaching His followers, in His prayers for His disciples. It is glory when the God of the Universe, who could choose to remain aloof to His creation, condescends to become a man and serve His creatures. Most of all, His glory was seen in His great love for us, as demonstrated by His sacrifice for us on the cross. For that, He receives all glory in heaven and earth, for ever and ever. As the multitude sings before the throne: "Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!" (Rev. 5:12). It is a special privilege for us that His glory was witnessed by men, as John says: "We have seen His glory." The writers of the New Testament are all eyewitnesses to His glory. In the Gospels, we have first-hand accounts of the glory of Christ. Many men and women saw the miracles, the healings, the signs and wonders. Many saw, even touched, the risen Christ. Because of their accounts, along with the testimony of the Holy Spirit in our hearts, we can read and believe, and then, we too, by faith, can see His glory. "And truly 'tis better to see Christ by faith than it is to see Him by sight, for a sight of Him by faith saves the soul; but we might see Him with the eye, and yet crucify Him, yet be found amongst the greatest rebels against His government and power."[2] Yes, many saw His glory but ignored it, rejected it. John's gospel has many cases of this. His glory is discerned through the eyes of faith. The same people saw His signs and wonders: some embraced Him, some ignored Him. The same is true today. The same people today read His Word, have the testimony of the Spirit, see the work of Christ in the lives of His people: some embrace Him, some ignore Him. John ends this verse with a description of the glory of Christ: "full of grace and truth." The purpose of the glory of Christ when He dwelt on earth was not merely to exalt Him, but to show His "grace" and to demonstrate the "truth". All His miracles and works of glory did one, the other, or both. The "grace" of Christ is shown in the feeding of the five thousand, the many healings and raisings from the dead, His many acts of service, and (first and foremost) His own death on the cross. By "truth", what could be meant here is the fulfillment of the types, shadows, and prophecies of the Old Testament. Christ was the "truth" to whom these things pointed. So, the "truth" of Christ was seen in the glory of fulfilled prophecy in His life: His birth in Bethlehem as a son of David, the preaching of John the Baptist to prepare the way for Christ's teaching, the many fulfillments of prophecy surrounding His betrayal, arrest, trial, and death. As Christ said: "I am the way and the truth and the life" (John 14:6). Truth cannot be known apart from Christ. Father, lead us in Your truth, through Christ. We praise You that You sent Your Son to dwell among us. May His glory be evident through our lives. Make us, by Your Spirit, worthy of the name of Christ as Christians. To Him be all the glory in our lives all our days. In His name we pray these things, Amen. =========================================================== New Testament Study - Philippians 4:10-23 ========================================= Thanks to the Philippians ------------------------- 10I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. 11I am not saying this because I am in need, for I have learned to be content whatever the circumstances. 12I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. 13I can do everything through Him who gives me strength. 14Yet it was good of you to share in my troubles. 15Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; 16for even when I was in Thessalonica, you sent me aid again and again when I was in need. 17Not that I am looking for a gift, but I am looking for what may be credited to your account. 18I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. 19And my God will meet all your needs according to His glorious riches in Christ Jesus. ---------------- Paul now turns to personal issues with the Philippians as he thanks them for their financial support; and yet, even when speaking of personal issues, Paul through inspiration of the Holy Spirit injects great spiritual truths. Paul had greater things to say than just "Thanks"; he was writing for the ages. He begins: "I rejoice greatly in the Lord that at last you have renewed your concern for me" (vs. 10). By saying, "at last", Paul is not denigrating them for taking so long to give, but acknowledging to them that he knows how difficult it is for them to send a gift. Thus, he continues: "Indeed, you have been concerned, but you had no opportunity to show it" (vs. 10). Back then, giving financially was not as easy as just writing a check and putting it in the mail, or calling a toll-free number and giving out a credit card number. To support Paul, the Philippians had to send a trusted messenger with the gift. In this case, Epaphroditus was the messenger. Paul throughout this section walks a fine line in giving his thanks. He does not want to seem overly enthusiastic and give the impression that he is asking for more. Yet, he does not want to seem unappreciative, and thus discourage the Philippians. He does not want to sound materialistic, as if his happiness depended upon his financial situation. Yet, he wants the Philippians to know that the gift was pleasing in God's sight. So, as Paul walks this fine line, he says: "I rejoice greatly in the Lord that at last you have renewed your concern for me" (vs. 10), but then he says: "I am not saying this because I am in need, for I have learned to be content whatever the circumstances" (vs. 11). Paul did not want the Philippians to get the mistaken impression that his happiness was tied to his financial situation. Clearly, in this epistle, we have seen evidence of this. This epistle is full of joy, even though Paul was writing it in captivity. If anyone had the right to be despondent, Paul did. However, Paul's joy came not from his physical situation, but from his spiritual standing in Christ. He knew that, despite his being in prison, God's purpose was being accomplished in his life. This was, for him, most important. He continues: "I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want" (vs. 12). Oh, how we can all learn from Paul's attitude! So many, even Christians, think that happiness comes from material possessions. We think that, with just a little more money, all of our problems would be solved. This is the lie of the world. Look around! Happiness is not tied to prosperity. Indeed, I dare say, happiness is rarer for the prosperous than for those who live a simple life. Admittedly, Paul's attitude comes from maturity and experience in the Christian walk. He has seen God's grace and love through the ups and downs of his life, and so, he has learned "the secret of being content in any and every situation" (vs. 12). And what is this secret: "I can do all things through Him who gives me strength" (vs. 13). The strength of Christ can get us through all adversity. Through Him, we can accomplish the purpose of God in our lives, "do all things", even in the severest financial straits. Paul, however, does not want to minimize the value of the gift from Philippi. He continues: "Yet it was good of you to share in my troubles" (vs. 14). God does use the prosperity of His people to support the work of His ministers. And faithful, consistent givers such as the Philippians are the most valuable to the work of the Gospel. Paul describes: "Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; for even when I was in Thessalonica, you sent me aid again and again when I was in need" (vs . 15,16). The consistent, faithful giving was alluded to early in this epistle, in Paul's opening prayer: "In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now" (Phil. 1:4,5). Though Paul tends to downplay it, their faithfulness in giving must have been very valuable to Paul's work. And then, continuing to walk the fine line, Paul adds: "Not that I am looking for a gift, but I am looking for what may be credited to your account" (vs. 17). More than the financial help the Philippian's aid provided, Paul valued "what may be credited to [their] account." The aid they gave Paul, and the trouble they went through to provide it to him, demonstrated their love for God and their desire to further the purpose of God. Paul knew this would be "credited to [their] account". This verse implies that, indeed, God keeps account! Christ Himself implies the same thing when He teaches: "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal" (Matt. 6:19,20). What a good investment decision on the part of the Philippians! You can't get better interest rates! The Philippians in their giving to Paul's ministry were storing up treasures in heaven. And certainly, the treasures in heaven are worth much more than the lucre of the world. Most decidedly, in this respect, as Christ said, "It is more blessed to give than to receive" (Acts 20:35). And Christ promised: "Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap" (Luke 6:38). As for Paul, he was well satisfied with the gift of the Philippians: "I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent" (vs. 18). How I wish that more ministries here on earth would be satisfied with the financial support that God provides them. We hear so often of "so-called" Christian ministries continually asking for more and more money, using every sort of device and manipulation to try and get more people to contribute to their coffers. Why can't we ever hear them say, as Paul did, "I am amply supplied"? Or as Moses said, when he had enough to build the tabernacle: "Then Moses gave an order and they sent this word throughout the camp: 'No man or woman is to make anything else as an offering for the sanctuary.' And so the people were restrained from bringing more, because what they already had was more than enough to do all the work" (Ex. 36:6,7). Paul then gives the ultimate compliment concerning their gifts: "They are a fragrant offering, an acceptable sacrifice, pleasing to God" (vs. 18). This is the goal of all of our giving: that it be "pleasing to God". Paul concludes this section with one of the most beloved promises in all the Bible: "And my God will meet all your needs according to His glorious riches in Christ Jesus" (Phil. 4:19). What could be better? Note that Paul says that God will meet "all" your needs. What have we to worry about? Certainly, God has the ability to meet "all" our needs, "according to His glorious riches in Christ Jesus." And why wouldn't the Creator of the universe supply the needs of His children? Note though, Paul says that God will meet all our "needs", not "desires", not "wants", not "lusts", but "needs". This is love. We so often desire what is detrimental. Final Greetings --------------- 20To our God and Father be glory for ever and ever. Amen. 21Greet all the saints in Christ Jesus. The brothers who are with me send greetings. 22All the saints send you greetings, especially those who belong to Caesar's household. 23The grace of the Lord Jesus Christ be with your spirit. Amen. ------------- And so, Paul brings this great epistle to a close. "To our God and Father be glory for ever and ever. Amen" (vs. 20). Well said. Glory belongs only to God. May this spontaneously flow out of our mouths, from time to time. He ends the epistle with some personal greetings, most likely written in his own hand (the rest of the letter was most certainly copied down by a scribe, possibly even Epaphroditus in this case). He first says: "Greet all the saints in Christ Jesus" (vs. 21). The language he uses implies that he desires that each and every saint be greeted individually. Paul loved each and every one. He continues: "The brothers who are with me send greetings" (vs. 21). Though far away, and though many of them had never met the Philippians personally, they are brothers. Isn't it a blessing that we have brothers and sisters all over the world. I know that I am blessed greatly when I hear from my brothers and sisters all over the world who receive these studies: from all over the United States, from as far and wide as Canada, Finland, Malta, Australia, Malaysia, Singapore, the Philippines, Scotland, Madagascar, Brazil, and others. What a blessing! I, with Paul, send all of my brothers and sisters, the warmest greetings. "All the saints send you greetings, especially those who belong to Caesar's household" (vs. 22). Many believe (including myself) that the phrase "those who belong to Caesar's household" refers to those who worked for the emperor, and who were converted (directly or indirectly) through Paul's witness and preaching. Certainly, Paul had ample opportunity to preach to various Roman guards (see Acts 28:16). He may even have been constantly chained to a Roman guard while he was in prison. Paul, of course, would have seen this as an opportunity: A captive audience to hear the gospel! This verse suggests that his preaching brought forth much fruit. Oh, that we could use our opportunities as Paul did! Most of us would have been moaning and despondent at being chained to a Roman guard. Paul undoubtedly saw it as an opportunity to bring a lost man to Christ. Paul ends the epistle: "The grace of the Lord Jesus Christ be with your spirit. Amen." (vs. 23). The grace of the Lord: a great thought to end with. I will echo the thought: May the grace of God through the Lord Jesus Christ be with your spirit. May the Spirit of God fill you and bring forth fruit in your lives. May the Word of God dwell in you and transform your outlook on life, that you may look to Him and not to the world for contentment. As we finish this study, please take some time to reread Paul's Epistle to the Philippians and reflect on what you have studied, and refresh your mind with all the truth and beauty that this letter contains. =========================================================== A Classic Study - Procrastination, pt. 1 ======================================== A Classic Study by Jonathan Edwards (1703-1758) As promised, we continue in this issue with another classic study by Jonathan Edwards, the Colonial American Christian leader. The subject matter of this study is procrastination, a not uncommon problem in this day and age, I dare say. Apparently, procrastination also troubled the citizens in Colonial America. This is the first part of a two part study. It will conclude in the next issue of "Scripture Studies". May the Spirit of God speak to you, as appropriate, as you read this study. The Sin and Folly of Depending on Future Time --------------------------------------------- Boast not thyself of tomorrow; for thou knowest not what a day may bring forth. (Prov. 27:1)[3] -------------- The design of the wise man in this book of Proverbs, is to give us the precepts of true wisdom, or to teach us how to conduct ourselves wisely in the course of our lives. Wisdom very much consists in making a wise improvement of time, and of the opportunities we enjoy. This is often in Scripture spoken of as a great part of true wisdom; as Deut. 32:29: "O that they were wise, that they understood this, that they would consider their latter end!" And Ps. 90:12: "So teach us to number our days, that we may apply our hearts unto wisdom." So the wisdom of the wise virgins is represented as consisting much in this: that they improved the proper season to buy oil. Therefore, the wise man in these books of Proverbs and Ecclesiastes, agreeably to his design, insists on this part of wisdom. He tells us the advantage of seeking Christ early (see Prov. 8:17). And advises us "to do what our hand findeth to do, with our might" (Eccles. 9:10). He advises young people to remember their Creator in the days of their youth, while the evil days come not, in which they shall say they have no pleasure (see Eccles. 12:1). So here he advises us to a wise improvement of the present season.-- In the words are two things to be particularly observed: 1. The precept, "not to boast of tomorrow"; i.e. not to speak or act as though it were our own. It is absurd for men to boast of that which is not theirs. The wise man would not have us behave ourselves as though any time were ours but the present. He that boasts of tomorrow, acts as though he had tomorrow in his possession, or had something whereby he might depend on it, and call it his own. 2. The reason given for this precept; "for thou knowest not what a day may bring forth". It is a good reason why we should not behave ourselves as though the morrow were our own, that indeed it is not; we are not sure of it; we have no hold of future time; we know not whether we shall see the morrow: or if we do know that we shall see it, we know not what we shall see on it.--Hence, we ought to behave ourselves every day, as though we had no dependence on any other. Needful Precautions ------------------- To prevent misunderstanding of the doctrine, I observe that it is not meant, that we should in every respect behave as though we knew that we should not live another day. Not depending on another day, is a different thing, from concluding, that we shall not live another day. We may have reason for the one, and not for the other. We have good reason not to depend on another day, but we have no reason to conclude, that we shall not live another day. In some respects we ought to carry ourselves, as though we know we should not live another day, and should improve every day as if it were the last. Particularly, we should live every day as conscientiously and as holily as if we knew it were the last. We should be as careful every day to avoid all sin, as if we knew that that night our souls should be required of us. We should be as careful to do every duty which God requires of us, and take as much care that we have a good account to give to our Judge, of our improvement of that day, as if we concluded that we must be called to give an account before another day. But in many other respects, we are not obliged to behave ourselves as though we concluded that we should not live to another day. If we had reason to conclude that we should not live another day, some things would not be our duty which now are our duty. As for instance, in such a case it would not be the duty of any person to make provision for his temporal subsistence during another day: to neglect which, as things now are, would be very imprudent and foolish, as the consequences would show, if every man were to act in this manner. If so, it would never be man's duty to plough or sow the field, or to lay up for winter; but these things are man's duty; as Prov. 6:6: "Go to the ant, thou sluggard; consider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest." And Prov. 10:5: "He that gathereth in the summer is a wise son: but he that sleepeth in harvest, is a son that causeth shame." And many other places might be mentioned. So, on the other hand, if we were certain that we should not live another day, some things would be our duty today, which now are not so. As for instance, it would be proper for us to spend our time in giving our dying counsels, and in setting our houses in order. If it were revealed to us, that we should die before tomorrow morning, we ought to look upon it as a call of God to us, to spend the short remainder of our lives in those things which immediately concern our departure, more than otherwise it would be our duty to do.-- Therefore, the words which forbid us to boast of tomorrow, cannot be extended so far as to signify, that we ought in all respects to live as if we knew we should not see another day. Yet they undoubtedly mean, that we ought not to behave ourselves in any respect, as though we depended on another day. The Precept Explained --------------------- "Boast not thyself of tomorrow." In this precept two things seem to be forbidden. 1. Boasting ourselves of what shall be on the morrow, or behaving ourselves as though we depended on particular things to come to pass in this world, in some future time. As when men behave themselves, as though they depended on being rich, or promoted to honour hereafter: or as though they were sure of accomplishing any particular design another day. So did the rich man in the gospel, when he did not only promise himself, that he should live many years, but promised himself also, that he should be rich many years. Hence he said to his soul, that "he had much goods laid up for many years" (Luke 12:19). And if men act as though they depended upon it, that they should another day accomplish such and such things for their souls, then may they be said to boast themselves of tomorrow, and not to behave themselves as though they depended on no other day. As when they behave themseves, as though they depended upon it, that they should at another day have such and such advantages for the good of their souls; that they should at another day have the strivings of God's Spirit; that they should at another day find themselves disposed to be thorough in seeking their salvation; that they should at another day have a more convenient season; and that God at another day would stand ready to hear thier prayers, and show them mercy. Or if they act as though they depended upon it that they should have considerable opportunity on a death-bed to seek mercy; or whatever they promise themselves should come to pass respecting them in this world, if they act as depending on it, they boast themselves of tomorrow. 2. Another thing implied, is our boasting of future time itself, or acting as though we depended on it, that we should have our lives continued to us another day. Not only is the command of God delivered in the text transgressed by those who behave themselves as depending upon it, that they shall see and obtain such and such things tomorrow; but by those who act as depending upon it, that they shall remain in being in this world tomorrow. Both these ways of boasting of tomorrow are reproved by the apostle James [in his epistle]: "Go to now, ye that say, 'Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain'" (James 4:13). By promising themselves that they shall do such and such things, and that they shall get gain, they boast themselves of what shall come to pass in such a time. The apostle in the next verse teaches them, that they ought not to do this, no nor so much as depend upon seeing another day, or on having their lives continued: "Whereas ye know not what shall be on the morrow: for what is your life? It is even a vapour that appeareth for a little time, and then vanisheth away" (James 4:14). And in verse 15, he teaches us that both are uncertain and dependent on the will of God, viz. Whether we shall live another day, and if we do, whether such and such things shall come to pass? "For that you ought to say, 'If the Lord will, we shall live, and do this or that'" (James 4:15). Therefore he adds in verse 16: "But now you rejoice in your boastings: all such rejoicing is evil." When Men Act as Though They Depend on Another Day ------------------------------------------------- 1. They will do so, if they set their hearts on the enjoyments of this life. I mean not, if they have any manner of affection to them. We may have some affection to the enjoyments of this world; otherwise they would cease to be enjoyments. If we might have no degree of rejoicing in them, we could not be thankful for them. Persons may in a degree take delight in earthly friends, and other earthly enjoyments. It is agreeable to the wise man's advice that we should do so: "It is good and comely for one to eat and to drink, and to enjoy the good of all this labour that he taketh under the sun" (Eccles. 5:18)--But by setting our hearts on these things, by placing our happiness on them, and letting out the current of our affections after them--by turning and fixing our inclinations so much upon them, that we cannot well enjoy ourselves without them, so that very much of the strength of the faculties of our minds is employed and taken up about these things--we show that we have our dependence on another day. The man who doth thus, acts as though he depended on another day, yea many other days, in the world; for it is most evident, that if the enjoyments of this world be of such a nature that they are not to be depended on for one day more, they are not worth the setting of our hearts upon them, or the placing of our happiness in them. We may rejoice in the enjoyments of the world, but not in such a manner as to place the rest of our souls in them. As the apostle saith, we should rejoice in them as though we rejoiced not (see I Cor. 7:30). So that if this joy should fail, our stock may hold good; and in this case we must behave ourselves only as if we had lost a small stream of joy, but still had the fountain in full possession. We should conduct ourselves as those who have not the foundation of their joy shaken, though some appurtenances have failed. Our happiness as to the body of it, if I may so speak, should yet stand as on an immovable foundation. They who are very much pleased and elated with the enjoyments of the world, certainly behave themselves as though they had much dependence on their continuance for more than one or two days more--They who addict themselves to vain mirth, and lead a jovial life, show that they set their hearts on the enjoyments of the world, and act as those who depend on more days than the present. For if they were sensible that they could not depend on any future time, but that death would put an eternal end to all their carnal mirth before tomorrow, they would have no heart to spend the present day in such a manner as they now do. It would immediately produce in them a disposition far from levity and vanity. And when persons are very much sunk with the loss of any temporal enjoyments, or with any temporal disappointments, it shows that they set their hearts upon them, and behave as though they boasted of tomorrow, and depended on their long continuance in life. If they had no such dependence, they would not be frustrated, or would not be overwhelmed by their frustration. If they be very much sunk, and the comfort of their lives be destroyed by it, it shows that those temporal enjoyments were too much the foundation on which their comfort stood. That which makes a building totter, and threatens its destruction, is not the taking away of some of the exterior parts of the superstructure, but the removal of some considerable part of the foundation on which the house stands. 2. If men are proud of their worldly circumstances, it shows that they have a dependence on tomorrow; for no man would think it worth his while to vaunt himself in that which is to be depended on only for a day. Though a man have a great estate today, he will not be puffed up with it, unless he depend upon having it tomorrow. A man who hath no dependence, but that he may tomorrow be in the grave, where the small and great are upon a level (see Job 3:19) will not be much lifted up with his advancement to a post of honour. That person will not be proud of his rich and fine clothes, who is sensible that he may be stripped by death tomorrow, and sent out of the world, as he came naked into it. He will not today be very proud of his personal beauty, who hath no dependence on escaping tomorrow that stroke of death which will mar all his beauty, and make that face which he now thinks so comely, appear ghastly and horrid; when instead of a ruddy and florid coutenance, there will be the blood settled, cold and congealed, the flesh stiff and clayey, the teeth set, the eyes fixed and sunk into the head. Nor will he today very much affect to beautify and adorn with gaudy and flaunting apparel, that body concerning which he is sensible that it may be wrapped in a winding sheet tomorrow, to be carried to the grave, there to rot, and be covered and filled with worms. 3. When men envy others their worldly enjoyments, their wealth, their worldly ease, or their titles and high places--their sensual pleasures, or any of their worldly circumstances--it shows, that they set their hearts on the things of the world; and that they are not sensible that these things are not to be depended upon for another day. If they were, they would not think them worth their envy. They would appear so worthless in their eyes, that they would not care who had them, nor who went without them.--So when they contend about worldly possessions and enjoyments, (as almost all the contentions that are in the world are about these things), it shows that they have dependence on tomorrow; otherwise they would not think the enjoyments of the world worth contending about. They would be very much of the temper recommended by Jesus Christ: "He that will sue thee at the law, and take away thy coat, let him have thy cloak also" (Matt. 5:40). 4. Men behave themselves as if they depended on another day, when they rest at ease today, in a condition out of which they must be delivered before they die. When a man's mind is at rest, there is something that he rests in: it must have some foundation, either real or imaginary. But if the man be in a condition from which he is sensible he must some time or other be delivered, or be undone, it is impossible that he should rest in the thoughts of remaining in his condition always, and never being delivered from it: for no man is willing to be ruined; no man can rest in that which he conceives to be connected with his own misery and undoing.--Therefore, if he rest in such a condition for the present, it must be on a supposition, that he shall be delivered from it. If he rest in it today, it must be because he depends on being delivered another day, and therefore depends on seeing another day. We in this land generally profess, that as we are by sinful nature, we are exposed to eternal death, and that therefore there is a necessity that we get out of a natural condition some time before we die. And those among us who are sensible that they have never passed through any such change as in Scripture is called a being born again, though they be not sufficiently convinced that there is any such place as hell, yet have a kind of belief of it; at least they do not conclude that there is no such place, and therefore cannot but be sensible that it would be dreadful to die unconverted. Therefore, if they be in a considerable degree of ease and quietness in their condition, it must be because they have a dependence on being delivered out of such a condition some time before they die. Inasmuch as they are easy, remaining in such condition today, without any prospect of present deliverance, it shows plainly that they depend on another day. If they did not, they could have no quietness in their spirits; because, if there be no grounds of dependence on any further opportunity, then what they are exposed to, by missing the opportunity which they have today, is infinitely dreadful.--Persons who are secure in their sins, under the light of the gospel, unless they be deceived with a false hope, are generally so because they boast themselves of tomorrow. They depend on future opportunity; they flatter themselves with hopes of living long in the world; they depend on what shall come to pass hereafter; they depend on the fulfillment of their good intentions as to what they will do at a more convenient season. 5. Men behave themselves as those who depend on another day, when they neglect anything today which must be done before they die. If there be anything which is absolutely necessary to be done sometime before death, and the necessity of it be sufficiently declared and shown to the person for whom it is thus necessary, if he neglect setting about it immediately, sincerely, and with all his might, certainly it carries this face with it, that the man depends upon its being done hereafter, and consequently that he shall have opportunity to do it--Because, as to those things which are absolutely necessary to be done, there is need, not only of a possibility of a future opportunity; but of something which is to be depended on, some good ground to conclude that we shall have future opportunity; therefore, whoever lives under the gospel, and does not this day thoroughly reform his life, by casting away every abomination, and denying every lust--and doth not apply himself to the practice of the whole of his duty towards God and man, and begin to make religion his main business--he acts as one who depends on another day; because he is abundantly taught that these things must be done before he dies. Those who have been seeking salvation for a great while, in a dull, insincere, and slighty manner, and find no good effect of it, have abundant reason to conclude, that some time before they die, they must not only seek, but strive to enter in at the strait gate, and must be violent for the kingdom of heaven; and therefore, if they do not begin thus today, they act as those who depend on another day.--So those who have hitherto lived in the neglect of some particular known duty, whether it be secret prayer, or paying some old debt, which they have long owed to their neighbour--or the duty of confessing some fault to a brother who hath aught against them, or of making restitution for some injury--they act as those who depend on another day. 6. Men behave themselves as though they depended on another day, if they do that today which some time or other must be undone. There are many things done by men which must be undone by them. They must go back again from the way which they have gone, or they are ruined to all eternity. Therefore, in doing these things, they act as those who depend on future opportunity to undo them: as when a man cheats or defrauds his neighbour in any thing, he acts as one that boasts of tomorrow: for he must undo what he doth before he dies; he must some time or other make restitution, or divine justice, which oversees all things, and governs the whole world, and will see to it that right be done, will not let go its hold of him. So when men hearken to temptation, and yield to the solicitations of their lusts to commit any sin, they act as those who depend on another day. They do what must be undone. What they then do must be undone by hearty and thorough repentance, or they are ruined and lost forever. So if persons have been seeking salvation for a time, and afterwards are guilty of backsliding, and turn back after their hands have been put to the plough, they act as those who depend on another day. For what they now do, they must undo some time or other; they must go back again from their backsliding, and have all their work to do over again. And these things must be undone in this world, while men live; for there will be no undoing of them afterwards; they may be suffered for, but never can be undone. (This study will be concluded in the next issue.) =========================================================== A Study in Psalms - Psalm 30 ============================ Psalm 30 -------- A psalm. A song. For the dedication of the temple. Of David. 1I will exalt You, O Lord, for You lifted me out of the depths and did not let my enemies gloat over me. 2O Lord my God, I called to You for help and You healed me. 3O Lord, You brought me up from the grave; You spared me from going down into the pit. 4Sing to the Lord, You saints of His; praise His holy name. 5For His anger lasts only a moment, but His favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning. 6When I felt secure, I said, "I shall never be shaken." 7O Lord, when You favored me, You made my mountain stand firm; but when You hid Your face, I was dismayed. 8To You, O Lord, I called; to the Lord I cried for mercy: 9"What gain is there in my destruction, in my going down into the pit? Will the dust praise You? Will it proclaim Your faithfulness? 10Hear, O Lord, and be merciful to me; O Lord, be my help." 11You turned my wailing into dancing; You removed my sackcloth and clothed me with joy, 12that my heart may sing to You and not be silent. O Lord my God, I will give You thanks forever. ----------------- The occasion for this psalm, as specified in the inscription, is "For the dedication of the temple". The background for this event is as follows: After a time of many military successes, David's pride got the best of him. He decided that he would conduct a census of the people of Israel in order to glory in the greatness of his kingdom. We are told specifically that "Satan rose up against Israel and incited David to take a census of Israel" (I Chron. 21:1). David was warned by the general of his army Joab that this would be displeasing to God, but David overruled him and had him conduct the census (see I Chron. 21:3-5). To discipline David for his act of pride, the Lord gave David a choice of three punishments: "Three years of famine, three months of being swept away by [his] enemies, with their swords overtaking [him], or three days of the sword of the Lord--days of plague in the land, with the angel of the Lord ravaging every part of Israel" (I Chron. 21:12). David chose the three days of plague. In the middle of the three days, the Lord "was grieved because of the calamity and said to the angel who was destroying the people, 'Enough! Withdraw your hand!'" (I Chron. 21:15). At that moment, "the angel of the Lord was then standing at the threshing floor of Araunah the Jebusite" (I Chron. 21:15), with sword in hand, ready to strike the city of Jerusalem with the plague. As David "looked up and saw the angel of the Lord standing between heaven and earth, with a drawn sword in his hand extended over Jerusalem", he prayed to God: "Was it not I who ordered the fighting men to be counted? I am the one who has sinned and done wrong. These are but sheep. What have they done? O Lord my God, let your hand fall upon me and my family, but do not let this plague remain on your people" (I Chron. 21:16-17). In response, God told David (through the prophet Gad) to build an altar on the threshing floor of Araunah the Jebusite. David purchased the site from Araunah, built the altar as the Lord commanded, and "sacrificed burnt offerings and fellowship offerings" (I Chron. 21:26). The Lord accepted his sacrifices, and answered David "with fire from heaven on the altar of burnt offerings" (I Chron. 21:26). Also, though the three days of plague were not complete, "the Lord spoke to the angel, and he put his sword back into its sheath" (I Chron. 21:27). David responded to the grace of God by offering sacrifices. It is at this time (I believe) that David wrote this psalm. In the psalm, David first praises the Lord for blessing him in his life (vs. 1-3), praises Him for His grace in His discipline of us (vs. 4-5), recalls the sinful attitude of pride that led him into sin (vs. 6-7), recalls his prayer of mercy (vs. 8-10), and then rejoices in its being answered (vs. 11-12). Praise for God's Blessings -------------------------- 1I will exalt You, O Lord, for You lifted me out of the depths and did not let my enemies gloat over me. 2O Lord my God, I called to You for help and You healed me. 3O Lord, You brought me up from the grave; You spared me from going down into the pit. -------------- David begins by praising the Lord for blessing him throughout his life. The root of David's sin in this situation was pride. Despite the warning of Joab, David chose to count his people that he may know the extent of the kingdom that he ruled. David at that time had just completed a series of military victories and was feeling very powerful. He looked out at his kingdom, and must have thought something like, "Look at this wonderful, vast kingdom that I have made." His counting of the people was a way to feed his pride, letting him know how many thousands of people that he ruled. What he wasn't remembering at the time was that God made him what he was. God took this runt of the eight sons of Jesse, this lowly shepherd, and turned him into a king. God was behind all of David's triumphs: over Goliath, over the Philistines, over the Moabites, over the Arameans, etc., etc., etc. Now, after God's judgment on Israel for David's pride, after less than three days of God's hand being against him, David realized again that God was behind all his successes. So he says: "I will exalt You, O Lord for You lifted me out of the depths and did not let my enemies gloat over me" (vs. 1). Notice the poetry here. David says: "I will exalt YouŠfor You lifted me"; or to paraphrase, "I will lift praise to You, for You lifted me". David would have been nothing without God. Realizing this again, he "exalts" the Lord, giving Him the highest praise. David is especially grateful that the Lord "did not let [his] enemies gloat over [him]" (vs. 1). Recall that the Lord let David choose between three judgments for his sin of pride. One of the choices was "three months of being swept away before your enemies, with their swords overtaking you" (I Chron. 21:12). This would have been an appropriate judgment on David's pride, for it was David's military victories that led to his pride. But God, in His grace, gave David other choices. David appreciated this, because he under no circumstances wanted to fall into the hands of his enemies. In choosing the judgment, David said: "Let me fall into the hands of the Lord, for His mercy is very great; but do not let me fall into the hands of men" (I Chron. 21:13). David continues in his prayer of thanks for past blessings: "O Lord my God, I called to You for help and You healed me. O Lord, You brought me up from the grave; You spared me from going down into the pit" (vs. 2-3). Quite possibly, David was referring here to the forgiveness of God after his sin with Bathsheba and the murder of Uriah. Certainly, if anyone could be described as "going down into the pit", David could at that time. God's Grace Through His Discipline ---------------------------------- 4Sing to the Lord, You saints of His; praise His holy name. 5For His anger lasts only a moment, but His favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning. -------------- David now exhorts us all to praise the Lord: "Sing to the Lord, You saints of His; praise His holy name" (vs. 4). Specifically, David exhorts us to praise the Lord for His grace and love through His discipline of us: "For His anger lasts only a moment, but His favor lasts a lifetime; weeping may remain for a night but rejoicing comes in the morning" (vs. 5). The reason that David exhorts us all to praise the Lord for this is certainly that we have all experienced the discipline of God. In fact, the discipline of God is a sure and necessary sign that we are truly God's children, as the writer of Hebrews teaches: "Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons" (Hebrews 12:7-8). Our natural reaction to discipline is to complain, not to praise; thus, we especially need to take heed of David's exhortation here. David points out how fleeting the times of God's discipline are as compared to the times of God's blessings: "For His anger lasts only a moment, but His favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning" (vs. 5). "God sendeth afflictions to do an errand unto us; to tell us we forget God, we forget ourselves, we are too proud, too self-conceited, and such like; and when they have said as they were bid, then presently they are gone."[4] God's discipline is for our good. He disciplines us because He loves us, just as a loving parent disciplines his children because he loves them and wants to mold their character into godliness. The writer of Hebrews again teaches: "Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it" (Heb. 12:10-11). The discipline of David in this situation brought him away from the sin of pride, back to the praise of God. The Danger of Prosperity ------------------------ 6When I felt secure, I said, "I shall never be shaken." 7O Lord, when You favored me, You made my mountain stand firm; but when You hid Your face, I was dismayed. 8To You, O Lord, I called; to the Lord I cried for mercy: 9"What gain is there in my destruction, in my going down into the pit? Will the dust praise You? Will it proclaim Your faithfulness? 10Hear, O Lord, and be merciful to me; O Lord, be my help." ------------------- David now recalls the sinful attitude that led him into his sin: "When I felt secure, I said, 'I shall never be shaken'" (vs. 6). We are so easily fooled. We are blessed by God with prosperity, and then we think that it was all our own doing. We feel invincible. We say with David: "I shall never be shaken." In saying this, we insult God by denying His work in our lives. Such an attitude leads to the sin of pride. We search for ways to feed our egos. We measure our own greatness by reviewing the size of our bank account, or by counting the number of people below us on the organizational chart. This attitude in David led him to take a census of how great his kingdom was. It is much easier for Satan to work on us in our prosperity. It is a difficult thing to be both prosperous and godly. "Prosperity is more pleasant than profitable to us."[5] Concerning David's situation, the Bible specifically says: "Satan rose up against Israel and incited David to take a census of Israel" (I Chron. 21:1). "Though prosperity may come to a good man, yet it is never without peril. Even David was not strong enough to withstand its power."[6] Interestingly, the census itself was not sinful. In fact, there were guidelines spelled out in the Law of God for taking a census: "When you take a census of the Israelites to count them, each one must pay the Lord a ransom for his life at the time he is counted. Then no plague will come on them when you number them" (Ex. 30:12). So, a lawful census was meant to emphasize the fact that everyone owes his existence to God. This is the reason for the ransom that each person had to pay. If performed lawfully, there would be "no plague" as a result of the census. But David's census was not performed according to the law. It was not performed to glorify God, but to glorify David. God looks not only at actions, but motives; not only at the works of the hands, but at the attitudes of the heart. David's false sense of security, his feeling that he "shall never be shaken", did not last long when God withdrew His hand of support: "O Lord, when You favored me, You made my mountain stand firm; but when You hid Your face, I was dismayed" (vs. 7). David was brought back down to earth, and realized that God was responsible for his prosperity. Then, to his credit, he turned to God in prayer: "To you, O Lord, I called; to the Lord I cried for mercy" (vs. 8). David reasons with God as he appeals to His mercy: "What gain is there in my destruction, in my going down into the pit? Will the dust praise You? Will it proclaim Your faithfulness? Hear, O Lord, and be merciful to me; O Lord, be my help" (vs. 10). This same argument is used a few other times in the Bible. The Sons of Korah reason: "Do You show Your wonders to the dead? Do those who are dead rise up and praise You? Is Your love declared in the grave, Your faithfulness in Destruction? Are Your wonders known in the place of darkness, or Your righteous deeds in the land of oblivion?" (Ps. 88:10-12). And when Hezekiah pleads for healing from his terminal illness: "For the grave cannot praise You, death cannot sing Your praise; those who go down to the pit cannot hope for Your faithfulness. The living, the living--they praise You, as I am doing today; fathers tell their children about Your faithfulness" (Isa. 38:18-19). As we see, it is permissible to reason with God. Many of the great prophets reason with Him in prayer. The Lord Himself once said: "Come now, let us reason together" (Isa. 1:18). The Prayer Answered ------------------- 11You turned my wailing into dancing; You removed my sackcloth and clothed me with joy, 12that my heart may sing to You and not be silent. O Lord my God, I will give You thanks forever. ----------------- Here David experiences once again what he pointed out earlier in the psalm: "For His anger lasts only a moment, but His favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning" (vs. 5). During the punishment from God for taking the census, David was in great anguish, especially since the punishment of Israel was due to his sinful pride. With the plague not fully complete (the three days had not yet passed), David "fell facedown" before the Lord, "clothed in sackcloth" (see I Chron. 21:16). God in His mercy halted the plague. During the rest of his life, David prepared for his son Solomon to build a magnificent temple for the Lord. God had "turned [his] wailing into dancing" and "removed [his] sackcloth and clothed [him] with joy." Through the temple he planned to build, David fulfilled the last statement of the psalm: "O Lord my God, I will give You thanks forever." Though the temple was destroyed by the Babylonians (see II Chron. 36:15ff), its memory is still with us. It was rebuilt by Herod so as to be standing when Christ walked the earth. And it is still a centerpoint of the Christian and Jewish faiths, as we look towards the future when it will be rebuilt to the glory of God forever. =========================================================== For Meditation - Three Poems on Life's Afflictions ================================================== God's Ways ---------- I asked for grace to lift me high Above the world's depressing cares; God sent me sorrows,--with a sigh I said, "He has not heard my prayers." I asked for light, that I might see My path along life's thorny road; But clouds and darkness shadowed me When I expected light from God. I asked for peace, that I might rest To think my sacred duties o'er, When, lo! such horrors filled my breast As I had never felt before. "And, oh," I cried, "can this be prayer Whose plaints the steadfast mountains move? Can this be Heaven's prevailing care? And, O my God, is this Thy love?" But soon I found that sorrow, worn As Duty's garment, strength supplies, And out of darkness meekly borne Unto the righteous light doth rise. And soon I found that fears which stirred My startled soul God's will to do, On me more lasting peace conferred Than in life's calm I ever knew. . . . -- (Author Unknown) Sorrow ------ Count each affliction, whether light or grave, God's messenger sent down to thee; do thou With courtesy receive him; rise and bow; And, ere his shadow pass thy threshold, crave Permission first his heavenly feet to lave; Then lay before him all thou hast; allow No cloud of passion to usurp thy brow, Or mar thy hospitality; no wave Of mortal tumult to obliterate Thy soul's marmoreal calmness. Grief should be Like joy, majestic, equable, sedate; Confirming, cleansing, raising, making free; Strong to consume small troubles; to commend Great thoughts, grave thoughts, thoughts lasting to the end. -- Aubrey Thomas de Vere (1814-1902) The End is Not Yet ------------------ Home by different ways. Yet all Homeward bound through prayer and praise, Young with old, and great with small, Home by different ways. Many nights and many days Wind must bluster, rain must fall, Quake the quicksand, shift the haze. Life hath called and death will call Saints who praying kneel at gaze, Ford the flood or leap the wall, Home by different ways. -- Christina Rossetti (1830-1894) =========================================================== Bibliography and Suggested Reading ================================== Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Augustine. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 7. Peabody, Mass.:Hendrickson, 1994. Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Calvin, John. The Epistles of Paul the Apostle. Grand Rapids: Eerdman's, 1965. (Originally published 1548). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. Chrysostom. Homilies on the Gospel of Saint John, from Nicene and Post-Nicene Fathers, Vol. 14. Peabody, Mass.:Hendrickson, 1994. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Edwards, Jonathan. The Works of Jonathan Edwards. 2 Vols. Edinburgh: Banner of Truth, 1974. Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Keil, Carl & Delitzsch, Franz. Biblical Commentary on the Old Testament. Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Meyer, F. B. Devotional Commentary on Philippians. Grand Rapids: Kregel, 1979. Morgan, G. Campbell. The Gospel According to John. Grand Rapids: Revell, 1992. Morris, Leon. Expository Reflections on the Gospel of John. Grand Rapids: Baker, 1991. Morris, Leon. The Gospel According to John. Grand Rapids: Eerdman's, 1971. Moule, H.C.G. Philippian Studies. Fort Washington, PA: Christian Literature Crusade, 1975. (Originally published 1927). Pink, Arthur W. Exposition of the Gospel of John. Grand Rapids: Zondervan, 1975. (Originally published 1945). Pink, Arthur W. Gleanings in Genesis. Chicago: Moody, 1981. Plumer, William S. Studies in the Book of Psalms. Carlisle, PA: Banner of Truth, 1990. (Originally published in 1867). Ryle, J. C. Expository Thoughts on the Gospels: John. Edinburgh: Banner of Truth, 1991. Silva, Moises. Philippians. Grand Rapids: Baker, 1992. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Smith, Chuck. Audio Tapes on Psalms. Costa Mesa, CA: Word for Today, 1988. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Strauss, Lehman. Devotional Studies in Philippians. Neptune, NJ: Loizeaux Bros., 1959. Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. Vaughan, Charles John. Epistle to the Philippians. Minneapolis: Klock & Klock, 1985. (Originally published 1872). ============================================================ Postscript: How Pilgrims View Affliction ========================================= "While I live in the world, my condition is to be but a pilgrim, a stranger, a traveller, and a soldierŠ When a man is at home, if he has not things according to his desire, he will be finding fault. But if a man travels abroad, perhaps he meets not with convenience as he desires; yet this very thought may moderate a man's spirit, 'I am a traveller, and I must not be finding fault, though things be not so in my own family.' If a man meets with ill weather, he must be content. 'It is a traveller's fare,' we used to say, both fair weather and foul weather; and we must be content with it. If a man were at home and it should begin to drop in his house, he cannot bear it; but when he is travelling abroad, though he meets with rains and storms, he is not so much troubled." -- Jeremiah Burroughs (1599-1646) ---------- Footnotes ---------- 1. Some think Jacob had more daughters on the basis of Gen. 37:35 and Gen. 46:7. However, the word used for "daughters" in those verses can also refer to "daughters-in-law", which I believe it does. 2. C.H. Spurgeon, Metropolitan Tabernacle Pulpit, Vol. VII, pg. 532. 3. All Scriptures cited in this study are taken from the King James Version. 4. Thomas Playfere, cited in Spurgeon, A Treasury of David, Vol. II, pg. 51. 5. William Struther, cited in Spurgeon, A Treasury of David, Vol. II, pg. 52. 6. William Plumer, Studies in the Book of Psalms, pg. 383.