Scripture Studies - Vol. V; No. 2 - March 1998 ============================================== In this issue: Old Testament Study - Gen. 38 A Classic Study - Navigation Spiritualized, pt. 3, by John Flavel New Testament Study - Matthew 5:1-12 A Study for Young Christians - On Spiritual Infancy and Christian Growth, by Richard Baxter A Study in Psalms - Psalm 36 Bibliography and Suggested Reading Postscript: Waiting on God 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. 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May God bless you as you study His Word. =========================================================== Old Testament Study - Genesis 38 ================================ Judah and Tamar --------------- 1At that time, Judah left his brothers and went down to stay with a man of Adullam named Hirah. 2There Judah met the daughter of a Canaanite man named Shua. He married her and lay with her; 3she became pregnant and gave birth to a son, who was named Er. 4She conceived again and gave birth to a son and named him Onan. 5She gave birth to still another son and named him Shelah. It was at Kezib that she gave birth to him. 6Judah got a wife for Er, his firstborn, and her name was Tamar. 7But Er, Judah's firstborn, was wicked in the Lord's sight; so the Lord put him to death. 8Then Judah said to Onan, "Lie with your brother's wife and fulfill your duty to her as a brother-in-law to produce offspring for your brother." 9But Onan knew that the offspring would not be his; so whenever he lay with his brother's wife, he spilled his semen on the ground to keep from producing offspring for his brother. 10What he did was wicked in the Lord's sight; so he put him to death also. 11Judah then said to his daughter-in-law Tamar, "Live as a widow in your father's house until my son Shelah grows up." For he thought, "He may die too, just like his brothers." So Tamar went to live in her father's house. 12After a long time Judah's wife, the daughter of Shua, died. When Judah had recovered from his grief, he went up to Timnah, to the men who were shearing his sheep, and his friend Hirah the Adullamite went with him. 13When Tamar was told, "Your father-in-law is on his way to Timnah to shear his sheep," 14she took off her widow's clothes, covered herself with a veil to disguise herself, and then sat down at the entrance to Enaim, which is on the road to Timnah. For she saw that, though Shelah had now grown up, she had not been given to him as his wife. 15When Judah saw her, he thought she was a prostitute, for she had covered her face. 16Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, "Come now, let me sleep with you." "And what will you give me to sleep with you?" she asked. 17"I'll send you a young goat from my flock," he said. "Will you give me something as a pledge until you send it?" she asked. 18He said, "What pledge should I give you?" "Your seal and its cord, and the staff in your hand," she answered. So he gave them to her and slept with her, and she became pregnant by him. 19After she left, she took off her veil and put on her widow's clothes again. 20Meanwhile Judah sent the young goat by his friend the Adullamite in order to get his pledge back from the woman, but he did not find her. 21He asked the men who lived there, "Where is the shrine-prostitute who was beside the road at Enaim?" "There hasn't been any shrine-prostitute here," they said. 22So he went back to Judah and said, "I didn't find her. Besides, the men who lived there said, 'There hasn't been any shrine-prostitute here.'" 23Then Judah said, "Let her keep what she has, or we will become a laughing-stock. After all, I did send her this young goat, but you didn't find her." 24About three months later Judah was told, "Your daughter-in-law Tamar is guilty of prostitution, and as a result she is now pregnant." Judah said, "Bring her out and have her burned to death!" 25As she was being brought out, she sent a message to her father-in-law. "I am pregnant by the man who owns these," she said. And she added, "See if you recognize whose seal and cord and staff these are." 26Judah recognized them and said, "She is more righteous than I, since I wouldn't give her to my son Shelah." And he did not sleep with her again. 27When the time came for her to give birth, there were twin boys in her womb. 28As she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it on his wrist and said, "This one came out first." 29But when he drew back his hand, his brother came out, and she said, "So this is how you have broken out!" And he was named Perez. 30Then his brother, who had the scarlet thread on his wrist, came out and he was given the name Zerah. ---------- In this chapter, the history of Joseph is interrupted to focus on the history of Judah and his offspring. After this chapter, the rest of Genesis is devoted to the life of Joseph. The inclusion of this episode here may seem strange because, at first glance, it has nothing to do with the narrative preceding it or following it. But there are important reasons that it is included. This episode deals with the shameful behavior of Judah as he leaves his brothers and becomes involved with the Canaanites (vs. 1). Judah marries a Canaanite woman (vs. 2), who gives birth to three sons (vss. 3-5). Two of the sons are so wicked that the Lord puts them to death (vss. 7,10). One can infer that at least some of their wickedness is due to the influence of the Canaanites. And so, this chapter can be seen as providing a reason that God removes his people, the sons of Israel, from Canaan and brings them to Egypt, where they become a nation, separated from the influence of the cultures around them. This is one important reason why (I believe) this episode is included here. Also, this episode details the circumstances surrounding the birth of Judah's sons Perez and Zerah. Perez is part of the royal line which leads to David and then to Jesus. In fact Judah, Tamar, Perez and Zerah are all mentioned in Matthew's genealogy of Jesus (see Matt. 1:3). As stated, Judah moved to Canaan, married a Canaanite woman and had three sons. Later, "Judah got a wife for Er, his firstborn, and her name was Tamar. But Er, Judah's firstborn, was wicked in the Lord's sight; so the Lord put him to death" (vss. 6-7). We learn here that God, by His will, at times will take the life of a wicked man, because of his wickedness. I believe that the fact that Er was in the chosen family of God contributed to God's decision to take his life. Er's wickedness was tarnishing God's name. "Then Judah said to Onan, 'Lie with your brother's wife and fulfill your duty to her as a brother-in-law to produce offspring for your brother'" (vs. 8). There was a custom of the time (later called Levirite marriage) wherein if the eldest brother died without children, the nearest unmarried relative living in the household would be obliged to marry the eldest brother's wife to carry on the name of the eldest brother. This is why Judah tells Onan to marry Tamar. Interestingly, this custom was codified as part of the Mosaic law: "If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband's brother shall take her and marry her and fulfil the duty of a brother-in-law to her. The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel. However, if a man does not want to marry his brother's wife, she shall go to the elders at the town gate and say, 'My husband's brother refuses to carry on his brother's name in Israel. He will not fulfil the duty of a brother-in-law to me.' Then the elders of his town shall summon him and talk to him. If he persists in saying, 'I do not want to marry her,' his brother's widow shall go up to him in the presence of the elders, take off one of his sandals, spit in his face and say, 'This is what is done to the man who will not build up his brother's family line.' That man's line shall be known in Israel as The Family of the Unsandalled" (Deut. 25:5-10). So we see that it was not mandatory that the next of kin marry the eldest brother's wife, but it was shameful for him not to marry her. Now, Judah's son Onan agreed to marry Tamar; however, he deliberately did not fulfill his duty to produce a child for his deceased brother: "But Onan knew that the offspring would not be his; so whenever he lay with his brother's wife, he spilled his semen on the ground to keep from producing offspring for his brother. What he did was wicked in the Lord's sight; so he put him to death also" (vss. 9-10). And so, although Onan received the honor for marrying his brother's wife, he did not carry out the duty associated with it. Moreover, the family of Abraham, Isaac and Jacob­­God's chosen family­­was under the command of God to "be fruitful and multiply" (see Gen. 35:11, et. al.). Onan was disobeying this command by refusing to have a child. Furthermore, the line of Judah was to be the Royal line, the line that produced not only the kings of Israel beginning with David, but also the Messiah for the people of Israel, Jesus Christ. By disobeying the command to multiply, Onan was jeopardizing the continuance of the Royal line. These were the reasons why God found what Onan did to be "wicked in [His] sight." The Lord had to put Onan to death so as to set off the events that would provide Judah with some more children in order that the Royal line would be continued. "Judah then said to his daughter-in-law Tamar, 'Live as a widow in your father's house until my son Shelah grows up.' For he thought, 'He may die too, just like his brothers.' So Tamar went to live in her father's house" (vs. 11). Here Judah begins to act dishonorably. According to the Levirite marriage custom, Shelah should have been provided to Tamar as her husband. Judah told Tamar to wait "until [his] son Shelah grows up." But then we see that Judah had no intention to allow Shelah to marry Tamar, for we are told: "[Judah] thought, '[Shelah] may die too, just like his brothers.'" The right thing to do (since Judah had no intention of allowing Shelah to marry Tamar) would have been for Judah to tell Tamar that she was free from his family and may marry anyone she wished. It is implied in this episode that Tamar was still young and attractive, and so would probably not have had any trouble finding another husband. But Judah apparently does not want to bring shame on his own family by letting it be known that he had no intention of allowing Shelah to marry Tamar (remember that this was a shameful thing to do according to the Levirite marriage custom). Actually, Judah had no valid reason to forbid Shelah from marrying Tamar. Judah somehow got the notion that it was Tamar's fault that his sons died, when in actuality, it was because of their own evil behavior that God put them to death. After waiting a long time, Tamar finally realizes that Judah has no intention of allowing Shelah to marry her. She then decides to take matters into her own hands. What Tamar did (of course) is disgraceful also: "When Tamar was told, 'Your father-in-law is on his way to Timnah to shear his sheep,' she took off her widow's clothes, covered herself with a veil to disguise herself, and then sat down at the entrance to Enaim, which is on the road to Timnah. For she saw that, though Shelah had now grown up, she had not been given to him as his wife. When Judah saw her, he thought she was a prostitute, for she had covered her face" (vss. 13-15). Judah falls right into Tamar's scheme: "Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, 'Come now, let me sleep with you.' 'And what will you give me to sleep with you?' she asked. 'I'll send you a young goat from my flock,' he said. 'Will you give me something as a pledge until you send it?' she asked. He said, 'What pledge should I give you?' 'Your seal and its cord, and the staff in your hand,' she answered. So he gave them to her and slept with her, and she became pregnant by him" (vss. 16-18). Judah in this episode demonstrates for our learning the dire, long-range consequences of lapses of self-control, when we let our unbridled lust control our actions. Adultery always has dire, long-range consequences: sometimes in the form of disease; sometimes in an unwanted child; most often in a ruined relationship. Adultery adversely affects both parties psychologically as their God-given consciences bring feelings of guilt and uncleanness. An instance of adultery never "goes away" but is always in one's remembrance, disturbing the peace and purity of the marriage-bed, even if the adultery occurs long before one gets married. However, the passions of the flesh can be strong, and the temptation (seemingly) unbearable. Therefore, we must be careful never to put ourselves in a situation where adultery is even an option. We must "flee the evil desires of youth" (II Tim. 2:22), even before those desires can lead to adultery. Judah, by living amidst the Canaanites, put himself in a situation where adultery was an all-too available option to satisfy the desires of the flesh. Adultery was part of the religion of the Canaanites. In fact, Tamar was disguised as a "shrine-prostitute" (see vs. 21). Judah's behavior presents an educational contrast for us to Joseph's behavior in the next chapter. Joseph will go out of his way to avoid the opportunity of adultery (see Gen. 39:7­12), while Judah went out of his way (by leaving his brothers and going to live among the Canaanites) to put himself in a situation where adultery was an option. Succumbing to the desires of the flesh also often leads to all sorts of foolishness. We see that Judah behaved very foolishly in giving an unknown prostitute his seal and staff as a pledge (see vs. 18). But in the heat of the moment, we will often agree to anything. This is the danger of the heat of the moment. Later, we find that Judah tried to get his pledge back, but of course Tamar was no longer there (see vss. 20-22). Judah then gave up on the matter (see vs. 23) because any further pursuance of it would probably have brought public shame upon him. Next, we learn of Judah's hypocrisy: "About three months later Judah was told, 'Your daughter-in-law Tamar is guilty of prostitution, and as a result she is now pregnant.' Judah said, 'Bring her out and have her burned to death!'" (vs. 24). Judah was prescribing upon Tamar the punishment due an adulterer who was engaged to be married. Technically, Tamar was still engaged to be married to Shelah (even though Judah had no intention of allowing them to marry). And so, Judah's hypocrisy is all the more shameful because it was his own decision (forbidding them to marry) which drove Tamar to sin (although, there is really no excuse for what she did, either). Judah most likely welcomed the opportunity to put Tamar to death because that released his son Shelah from their engagement in a way that maintained the honor of Judah and his family. At this point, in the midst of Judah's righteous indignation at Tamar's sin, Tamar turns things around: "As she was being brought out, she sent a message to her father-in-law. 'I am pregnant by the man who owns these,' she said. And she added, 'See if you recognize whose seal and cord and staff these are.'" (vs. 25). To his credit, Judah publicly acknowledges his sin, including his hypocrisy: "Judah recognized them and said, 'She is more righteous than I, since I wouldn't give her to my son Shelah'" (vs. 26). However, a significant bit of hypocrisy by Judah did remain: he practices mercy upon Tamar when it is revealed that he himself also is guilty. Judah is no different that we are. We are so quick to judge, so quick to get an attitude of righteous indignation when the other man is guilty. We are also so quick to point to the mercy of God when we ourselves are found in sin. =========================================================== A Classic Study - Navigation Spiritualized ========================================== A Classic Study by John Flavel (1628-1691) [Here, we continue our reprint of excerpts from John Flavel's book Navigation Spiritualized [1]. John Flavel was a 17th Century minister in the seaside town of Dartmouth, England. A good many of his parishioners made their living on the sea, and so Mr. Flavel wrote Navigation Spiritualized, a book which draws parallels between things of the sea and spiritual things.]--Ed. The Launching ------------- The launching of a ship plainly sets forth Our double state, by first and second birth. Observation. ------------ No sooner is a ship built, launched, rigged, victualled, and manned, but she is presently sent out into the boisterous ocean, where she is never at rest, but continually fluctuating, tossing, and labouring, until she be either overwhelmed, and wrecked in the sea; or through age, knocks, and bruises, grow leaky, and unserviceable; and so is haled up, and ripped abroad. Application. ------------ No sooner come we into the world as men or as Christians, by a natural or supernatural birth, but thus we are tossed upon a sea of troubles: "Yet man is born to trouble, as the sparks fly upwards" (Job 5:7). The spark no sooner comes out of the fire, but it flies up naturally; it needs not any external force, help, or guidance, but ascends from a principle in itself; so naturally, so easily doth trouble rise out of sin. There is radically all the misery, anguish, and trouble in the world in our corrupt natures. As the spark lies close hid in the coals, so doth misery in sin; every sin draws a rod after it. And these sorrows and troubles fall not only on the body, in those breaches, flaws, deformities, pains, aches, diseases, to which it is subject, which are but the groans of dying nature, and its crumbling, by degrees, into dust again; but on all our employments and callings also (see Gen. 3:17-19). These are full of pain, trouble, and disappointment (see Hag. 1:6). We earn wages, and put it into a bag with holes, and disquiet ourselves in vain; all our relations are full of trouble. The apostle speaking to those that marry, saith, "Such shall have trouble in the flesh" (I Cor. 7:28). Upon which words one glosseth thus: Flesh and trouble are married together, whether we marry or no; but they that are married, marry with, and match into new troubles: All relations have their burdens, as well as their comforts. It were endless to enumerate the sorrows of this kind, and yet the troubles of the body are but the body of our troubles; the spirit of the curse falls upon the spiritual and noblest part of man. The soul and body, like to Ezekiel's roll, are written full with sorrows, both within and without. So that we make the same report of our lives, when we come to die, that old Jacob made before Pharoah: "Few and evil hath the days of the years of our lives been" (Gen. 47:9). "For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? For all his days are sorrows, and his travail grief; yea, his heart taketh no rest in the night: This is also vanity" (Eccl. 2:22-23). Neither doth our new birth free us from troubles, though then they be sanctified, sweetened, and turned into blessings to us. We put not off the human, when we put on the divine nature; nor are we then freed from the sense, though we are delivered from the sting and curse of them. Grace doth not presently pluck out all those arrows that sin hath shot into the sides of nature. "When we were come into Macedonia, our flesh had no rest, but we were troubled on every side: Without were fightings, and within were fears" (II Cor. 7:5). "These are they that come out of great tribulations" (Rev. 7:14). The first cry of the new-born Christian (says one) gives hell an alarm, and awakens the rage both of devils and men against him. Hence Paul and Barnabas acquainted those new converts: "That through much tribulation they must enter into the kingdom of God" (Acts 14:22). And we find the state of the church, in this world, set out by the similitude of a distressed ship at sea: "O thou afflicted [and tossed] with tempests, and not comforted" (Isa. 54:11). [Tossed] as Jonah's ship was; for the same word is there used (see Jonah 1:11,13) as a vessel at sea, stormed and violently driven without rudder, mast, sail, or tackling. Nor are we to expect freedom from those troubles, until harboured in heaven (see II Thess. 1:7). O what large catalogues of experiences do the saints carry to heaven with them, for their various exercises, dangers, trials, and marvelous preservations and deliverances out of all! and yet all these troubles without, are nothing to those within them; from temptations, corruptions, desertions, by passion and compassion. Besides their own, there come daily upon them the troubles of others; many rivulets fall into this channel and brim, yea, often overflow the bank. "Many are the afflictions of the righteous" (Ps. 34:19). Reflection. ----------- Hence should the graceless heart thus reflect upon itself, O my soul! into what a sea of troubles art thou launched forth! And what a sad case art thou in! Full of trouble, and full of sin; and these do mutually produce each other. And that which is the most dreadful consideration of all, is that I cannot see the end of them. As for the saints, they suffer in the world as well as I; but it is but for a while (see I Pet. 5:10), and then they suffer no more (see II Thess. 1:7), "But all tears shall be wiped away from their eyes" (Rev. 7:17). But my troubles look with a long visage, ah! they are but the beginning of sorrows, but a parboiling before I be roasted in the flames of God's eternal wrath. If I continue as I am, I shall but deceive myself, if I conclude I shall be happy in the other world, because I have met with so much sorrow in this: For I read, (in Jude, verse 7) that the inhabitants of Sodom and Gomorrah, though consumed to ashes, with all their estates and relations (a sorer temporal judgment than ever yet befell me) do, notwithstanding that continue still in "everlasting chains, under darkness, in which they are reserved unto the judgment of the great day" (Jude 6). These troubles of the saints are sanctified to them, but mine are fruits of the curse. They have spiritual consolations to balance them, which flow into their souls in the same height and degree, as troubles do upon their bodies (see II Cor. 1:5). But I am a stranger to their comforts, and "intermeddle not with their joys" (Prov. 14:10). If their hearts be surcharged with trouble, they have a God to go to; and when they have opened their cause before Him, they are eased, return with comfort, and their "countenance is no more sad" (I Sam. 1:18). When their belly is as bottles full of new wine, they can give it vent by pouring out their souls into their Father's bosom: but I have no interest in, nor acquaintance with this God, nor can I pray unto Him in the Spirit. My griefs are shut up like fire in my bosom, which preys upon my spirit. This is my sorrow, and I alone must bear it. O my soul, look round about thee! What a miserable case art thou in! Rest no longer satisfied in it, but look out for a Christ also. What though I am a vile, unworthy wretch? Yet He promiseth to love freely (Hos. 14:4) and invites such as are heavy laden to Him (Matt. 11:28). Hence also should the gracious soul reflect sweetly upon itself after this manner: And is the world so full of trouble? O my soul! What cause hast thou to stand admiring at the indulgence and goodness of God to thee? Thou hast hitherto had a smooth passage, comparatively to what others have had. How hath Divine Wisdom ordered my condition, and cast my lot? Have I been chastised with whips? Others, with scorpions. Have I had no peace without? Some have neither had peace without or within, but terrors round about. Or have I felt trouble in my flesh and spirit at once? Yet have they not been extreme, either for time or measure. And hath the world been a Sodom, an Egypt to thee? Why then dost thou thus linger in it, and hanker after it? Why do I not long to be gone, and sigh more heartily for deliverance? Why are the thoughts of my Lord's coming no sweeter to me, and the day of my full deliverance no more panted for? And why am I no more careful to maintain peace within, since there is so much trouble without? Is not this it that puts weight into all outward troubles, and makes them sinking, that they fall upon me when my spirit is dark, or wounded? =========================================================== New Testament Study - Matthew 5:1-12 ==================================== The Beatitudes -------------- 1Now when He saw the crowds, He went up on a mountainside and sat down. His disciples came to Him, 2and He began to teach them, saying: 3"Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4Blessed are those who mourn, for they will be comforted. 5Blessed are the meek, for they will inherit the earth. 6Blessed are those who hunger and thirst for righteousness, for they will be filled. 7Blessed are the merciful, for they will be shown mercy. 8Blessed are the pure in heart, for they will see God. 9Blessed are the peacemakers, for they will be called sons of God. 10Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11"Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you." ---------- Now we come to one of the most famous and significant portions of the Bible, the Sermon on the Mount: "Now when [Jesus] saw the crowds, He went up on a mountainside and sat down. His disciples came to Him, and He began to teach them" (vss. 1­2). This sermon taught by Jesus (comprising chapters 5, 6, and 7 of the book of Matthew) represents the highest ethical teaching in the Bible. In it, Jesus speaks not only of external purity, but also of internal purity; not only of actions of the body, but also of intents of the mind; not only of righteousness and justice, but also of mercy and forgiveness. Note that, though the "crowds" followed Jesus up on the mountainside, the teachings of Jesus were directed specifically to His disciples.[2] The "crowds" that followed Jesus up on the mountainside were the same "crowds" mentioned at the end of the previous chapter in Matt. 4:24-25. Many from these "crowds" came to Jesus specifically to be healed from various physical maladies (see Matt. 4:24). Most of them probably had never heard Jesus teach. Nevertheless, Jesus directs this teaching specifically to His disciples, not to the general "crowds". It is as if Jesus wants the crowds to hear teaching specifically directed to the disciples so that the "crowds" may get a taste of what the kingdom of heaven is like. Having just been healed, many of the "crowds" were probably enamored with Jesus for His healing powers alone. Here Jesus allows them to hear the challenging teachings of the Sermon on the Mount­­challenging even for His disciples to follow and obey. These teachings are so important to us, His disciples, because they teach us what our character should be, as citizens of the kingdom of heaven. Without them, "would we know what kind of people Christians ought to be? Would we know the character at which Christians ought to aim? Would we know the outward walk and inward habit of mind which become a follower of Christ?"[3] This is our standard of conduct. Jesus started His teaching with what we now call "the Beatitudes". The Beatitudes pronounce "blessed"ness upon the citizens of the kingdom of heaven, based upon certain characteristics of these citizens. Beginning the sermon in this way must surely have caught the attention of the listeners, as Jesus said: "BlessedŠ blessedŠ blessedŠ" One can imagine each of the listeners waiting expectantly to see which of the "Blesseds" applied to them. Jesus begins: "Blessed are the poor in spirit" (vs. 3). What a strange saying? How could one who is "poor in spirit" be "blessed"? Apparently, Jesus' definition of who is "blessed" does not correspond with the world's definition. "Not the rich, the rejoicing and proud, not conquering warriors nor popular favorites, are the ['blessed'] under the Messianic reign, but these-- the poor, the mourning and meek, the peacemakers, the persecuted."[4] Jesus Himself answers the question as to how one who is "poor in spirit" is "blessed": "For theirs is the kingdom of heaven" (vs. 3). In other words, those who are "poor in spirit" are the ones who inherit the "kingdom of heaven". Knowing this, we certainly want to know: What does "poor in spirit" mean? Who are the "poor in spirit"? Answer: The "poor in spirit" are those who recognize their spiritual poverty; they understand that (spiritually speaking) they are bankrupt; they realize that (spiritually speaking) they are failures, and thus, they recognize their need for God's mercy and God's salvation. Theirs is "the kingdom of heaven" because they are the ones who accept Jesus' gift of salvation. No one who is not "poor in spirit" can truly accept Jesus' gift of salvation. Let me say it another way: if anyone thinks that he, by his own merits, deserves salvation, then he is rejecting the necessity of Jesus' death on the cross. Such a man is deceived, for "all have sinned and fall short of the glory of God" (Rom. 3:23). And so, it is only the "poor in spirit" who will inherit the "kingdom of heaven." This sets up a magnificent irony: only the "poor in spirit" are in a position to receive the riches of Christ. Incidentally, notice that the promise to the "poor in spirit" is immediately realized. Jesus said: "For theirs is" (not will be) "the kingdom of heaven." Our citizenship in heaven begins the moment we are saved. Jesus continues: "Blessed are those who mourn, for they will be comforted" (vs. 4). Jesus here is expanding upon the first beatitude. The "mourning" that Jesus is speaking of is the mourning of the "poor in spirit"; it is the "mourning" concerning our spiritual poverty. Now, there are some who realize that they are sinners, but they do not mourn over their sin. Many are even proud of their sin. They throw caution to the wind, saying, "Well, yes, I expect I'll be going to hell, but at least I'll go there smiling." Needless to say, those with such an attitude will not "be comforted". The one who is truly repentant mourns concerning his sin. Moreover, he also mourns concerning the sins of others. He grieves to see others stumble in sin. He does what he can to keep himself and others from sinning. Note that the blessing associated with this beatitude is a future blessing: "For they will be comforted." As long as we live in our fallen bodies, sin will accompany us, and so our mourning will not cease. Jesus next teaches: "Blessed are the meek, for they will inherit the earth" (vs. 5). There is some confusion concerning what it means to be "meek". "Meek"ness is looked down upon, even by some Christians, because they confuse "meekness" with "weakness". Leon Morris explains what "meek"ness is, and clears up this confusion: "Meekness is not to be confused with weakness: the meek are not simply submissive because they lack the resources to be anything else. Meekness is quite compatible with great strength and ability as humans measure strength, but whatever strength or weakness the meek person has is accompanied by humility and a genuine dependence on God. True meekness may be a quality of the strong, those who could assert themselves but choose not to do so. The strong who qualify for this blessing are the strong who decline to domineer."[5] And so we see, meekness is not synonymous with weakness, rather, meekness is the proper use (and constraint) of strength. And surely, how could those who are "poor in spirit", who acknowledge their spiritual bankruptcy, be anything but "meek"? Those who properly acknowledge their dependence upon God for salvation will reflect this acknowledgement in their lives. They will not display a brash, arrogant attitude, as they mourn for their sin. Rather, their poverty of spirit will act itself out in life through "meek"ness. The reward promised to the "meek" is that "they will inherit the earth." This certainly must have surprised Jesus' listeners. It was (and is) the prevailing opinion that the strong, aggressive, victorious warrior will control the earth. And so, how will it be that the "meekŠwill inherit the earth"? It is true that, in the end, a strong warrior will conquer the earth. That warrior will be none other than the Commander of the Army of the Lord, the Captain of the Heavenly Hosts, Jesus Christ. Through His victory, the "meekŠwill inherit the earth". Jesus continues: "Blessed are those who hunger and thirst for righteousness, for they will be filled" (vs. 6). Naturally those who "mourn" over their own sin and the sins of the world will also "hunger and thirst for righteousness". The promise associated with this beatitude is that those who hunger and thirst for righteousness "will be filled". In general, our hunger for food, our thirst for water, our passions for fleshly desires are never satisfied. As Solomon tells us: "All man's efforts are for his mouth, yet his appetite is never satisfied" (Eccl. 6:7). However, Jesus promises that those who "hunger and thirst for righteousnessŠwill be filled." This is the only kind of "hunger and thirst" that will be "filled". Next, "Blessed are the merciful, for they will be shown mercy" (vs. 7). In the trait of being "merciful", we again have a characteristic that is related to the characteristic stated in the first beatitude, that of being "poor in spirit". As one recognizes his own spiritual bankruptcy, he also recognizes his own need for the mercy of God. Those who recognize their need for mercy would be hypocritical if they themselves did not show mercy to others. One who is not "merciful" must not truly be "poor in spirit", must not truly recognize his need for the mercy of God. Thus, Jesus here ties the blessing of being "shown mercy" to the character trait of being "merciful". In the same way, one who is not "merciful" will not be "shown mercy". For this reason, we must all be careful to err on the side of mercy. Do not be too quick to judge others, but rather show them mercy and lead them lovingly to a knowledge of the truth. Then next, "Blessed are the pure in heart, for they will see God" (vs. 8). A "pure heart" implies pure motives. It implies good deeds done out of love, not out of a necessity to please God. Purity of heart is difficult to achieve. We need the help of God in this, so we should pray (as David did): "Create in me a pure heart, O God" (Ps. 51:10). The blessing received by the "pure in heart" will be that "they will see God". This should be one of our greatest desires. This was the greatest desire of David. He prayed: "One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to seek Him in his temple" (Psalm 27:4). Jesus continues: "Blessed are the peacemakers, for they will be called sons of God" (vs. 9). Many of the listeners of Jesus' sermon did not expect the Messiah to say something like this. Many of the Jews of the time were expecting a "warrior Messiah", a Messiah who would come and wage war upon the Romans. So, they were probably surprised, and disappointed, to hear the Messiah to say: "Blessed are the peacemakers." Nevertheless, this statement reflects the heart of God. God hates strife. Among the "six things the Lord hates" enumerated in Prov. 6:16 are: "Šhands that shed innocent bloodŠ and a man who stirs up dissension among brothers." The Messiah (contrary to the expectation of the Jews) was prophesied to be "the Prince of Peace" (Isa. 9:6). At the birth of Jesus, the angels declared: "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). So it is no surprise, since God loves peace and hates strife, that the blessing that "peacemakers" will receive is that "they will be called sons of God." "Peacemakers" follow in the steps of God, who sent His Son to bring peace between God and man, and man and man. Also, note this: Jesus said, "Blessed are the peacemakers", not "Blessed are the peace-keepers". Those who are blessed are those who actively go out and make peace. To be a "peacemaker" is much more than just letting things slide and ruffling as few feathers as possible. To be a "peacemaker" is to (as David exhorted) "seek peace and pursue it" (Ps. 34:14). In the last of the Beatitudes, Jesus teaches: "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven" (vs. 10). One certainly does not consider someone who is "persecuted" to be blessed. Certainly, in his present state, the one who is being "persecuted" is not "blessed", and so Jesus is teaching us not to judge "blessed"ness necessarily by the circumstances of our present state. We must have an eternal view of things, and understand that our trials and afflictions here on earth are not a gauge of how blessed we are, but rather are stepping stones in our Christian growth on the path toward the true "blessed"ness described in these Beatitudes. It was important that Jesus teach His disciples to have this eternal view of things, for they all were to experience great persecution for their faith in Him. John Calvin describes the importance of teaching the early disciples to have an eternal view of things: "We know that it is not only the common crowd, but the philosophers also, who are caught in this error: that the happy man is he who, relieved from all troubles, in possession of all he asks, leads a happy and quiet life. Virtually every man judges happiness by his present state. So Christ, to accustom His men to bear the cross, corrects the common idea that those are the happy ones, who, according to the flesh, have it all good and prosperous. For clearly it is impossible for them to submit mildly to the yoke when there are pains and insults to be borne, if they assume that endurance is not the way of the life of blessedness. There is only one consolation by which the sharpness of the cross and all other evils are mitigated, even made sweet, and that is for us to be assured that we have blessing in the very midst of our miseries, for our endurance is blessed by the Lord, and a happier outcome will soon ensue. I admit that this doctrine is far from the general opinion, but it should be the philosophy of Christ's disciples, that they may set their happiness beyond this world, and above the desire of the flesh."[6] The early Christians, who underwent much persecution, no doubt treasured these teachings of Jesus, and were able to bear their great afflictions because of this promised blessing of Jesus. Significantly, the blessing promised to those who are "persecuted because of righteousness" is the same as the one in first Beatitude: "Theirs is the kingdom of heaven." It seems to me that Jesus envelops all of the Beatitudes with the same blessing as if to say that all of the character traits described­­being poor in spirit, mourning over sin, being meek, thirsting after righteousness, being merciful, being pure in heart, being peacemakers, being persecuted because of righteousness­­I say, it is as if Jesus is saying that all of these character traits should apply to all citizens of the kingdom of heaven. So it is not a matter of picking one of the Beatitudes and saying, "Oh, that one applies to me." No, we should strive that all of the character traits set forth in these sayings apply to us. As we have seen, these character traits are all closely related to each other anyway, each of them naturally flowing (in a way) out of the first one, that of being "poor in spirit". Once one is "poor in spirit" (that is, once he acknowledges his spiritual poverty), he will naturally "mourn" for his sin, he will naturally be "meek" through the knowledge of his own spiritual bankruptcy, he will "thirst for righteousness" in an effort to change his state of spiritual poverty, he will be "merciful" to others as he realizes his own need for mercy, etc. Perhaps because the last Beatitude was the most difficult to grasp, Jesus expanded upon it, lest He be misunderstood: "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me" (vs. 11). Jesus expands upon the last Beatitude as if to say, "Yes, when I said 'persecuted', I really meant 'persecuted'!" Note that, as if to bring the point home, Jesus switches to the second person and speaks directly to His disciples: "Blessed are you when people insult you, persecute youŠ" Jesus adds: "Rejoice and be glad, because great is your reward in heaven, for in the same way, they persecuted the prophets who were before you" (vs. 12). So, Jesus not only tells us that "Blessed are those who are persecuted because of righteousness", but He also expects us to act as if we are "Blessed", for He says we are to "Rejoice and be glad." This, needless to say, is very difficult. It is one thing to intellectually acknowledge that, yes, eventually those who are persecuted will be blessed; it is quite another thing to act as if we are blessed for our persecution, and actually "Rejoice and be glad." Jesus reminds us that the greatest men of God were persecuted: "For in the same way, they persecuted the prophets who were before you." Peter expands on this idea: "Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you" (I Peter 4:12-14). Peter not only preached this attitude, he practiced it. In Jerusalem, Peter was brought before the Sanhedrin, arrested because the Sadducees were jealous of the success of his ministry (see Acts 5:12ff). After Peter preached Christ to the Sanhedrin, they rewarded him by having him flogged (see Acts 5:40). Peter's response to all this: "The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name" (Acts 5:41). =========================================================== A Study for Young Christians, by Richard Baxter =============================================== On Spiritual Infancy and Christian Growth ----------------------------------------- [Here we continue our reprint of Chapter 2 from Richard Baxter's classic tome A Christian Directory.[7] This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding." Though these studies were written specifically for "young" Christians, I think that you will find (as I have), there is much in here worthy of meditation also for those who have been walking with God for many years.]--Ed. SPECIAL NOTE TO READERS: I especially commend this particular study of Richard Baxter's for all believers (not just young Christians) to read, as it contains so much information that is valuable for our Christian growth. Of course, all of us (not just young Christians) are in the process of growing as Christians, and so this study is valuable to us all.--Ed. Direction V - On Spiritual Infancy and Christian Growth ------------------------------------------------------- Be very thankful for the great mercy of your conversion: but yet overvalue not your first degrees of knowledge or holiness, but remember that you are yet but in your infancy, and must expect your growth and ripeness as the consequent of time and diligence. You have great reason to be more glad and thankful for the least measure of true grace, than if you had been made the rulers of the earth; it being of a far more excellent nature, and entitling you to more than all the kingdoms of the world. . . "Rejoice not that the spirits are subject to you; but rather rejoice because your names are written in heaven" (Luke 10:20). Christ will warrant you to rejoice, though enemies envy you, and repine both at your victory and triumph. If there be "joy in heaven in the presence of the angels" (Luke 15:10) at your conversion, there is great reason you should be glad yourselves. If the prodigal's father will needs have the best robe and ring brought forth, and the fat calf killed, and the music to attend the feast, that they may eat and be merry (see Luke 15:23), there is great reason that the prodigal son himself should not have the smallest share of joy; though his brother repine. But yet, take heed lest you think the measure of your first endowments to be greater than it is. Grace imitateth nature, in beginning, usually, with small degrees, and growing up to maturity by leisurely proceeding. We are not new-born in a state of manhood, as Adam was created. Though those texts that liken the kingdom of God to a grain of mustard seed, and to a little leaven (see Matt. 13:31,33) be principally meant of the small beginnings and great increase of the church of kingdom of Christ in the world; yet it is true also of His grace or kingdom in the soul. Our first stature is but to be "newborn babes desiring the sincere milk of the word, that we may grow by it" (I Pet. 2:2). Note here, that the new birth bringeth forth but babes, but growth is by degrees, by feeding on the word. The word is received by the heart, as seed into the ground (see Matt. 13). And seed useth not to bring forth the blade and fruit to ripeness in a day. Yet I deny not, but that some men (as Paul) may have more grace at their first conversion, than many others have at their full growth. For God is free in the giving of His own, and may give more or less as pleaseth Himself. But yet in Paul himself, that greater measure is but his smallest measure, and he himself is capable of increase to the last. And so great a measure at first is as rare, as his greater measure, at last, in its full growth, is rare, and scarce to be expected now. And if God should give a great measure of holiness at first, to any now, as possibly He may, yet their measure of gifts is never great at first, unless they had acquired or received them before conversion. If grace find a man of great parts and understanding, which by study and other helps he had attained before, no wonder if that man, when his parts are sanctified, be able in knowledge the first day; for he had it before, though he had not a heart to use it. But if grace find a man ignorant, unlearned, and of mean abilities, he must not expect to be suddenly lifted up to great understanding and high degrees of knowledge by grace. For this knowledge is not given, now, by sudden infusion, as gifts were, extraordinarily, in the primitive church. You need no other proof of this but experience, to stop the mouth of any gainsayer. Look about you, and observe whether those that are men of knowledge, did obtain it by infusion, in a moment, or whether they did not obtain it by diligent study, by slow degrees (though I know God blesseth some men's studies more than others). Name one man that ever was brought to great understanding, but by means and labour, and slow degrees; or that knoweth any truth, in nature, or divinity, but what he read or heard, or studied for, as the result of what he read or heard. The person that is proudest of his knowledge, must confess that he came to it in this way himself. But you will ask, What then is the illumination of the Spirit, and enlightening the mind, which the Scripture ascribeth to the Holy Ghost? Hath not our understanding need of the Spirit for light, as well as the heart or will for life? Answer. Yes, no doubt; and it is a great and wonderful mercy: and I will tell you what it is. 1. The Holy Spirit, by immediate inspiration, revealed to the apostles the doctrine of Christ, and caused them infallibly to indite the Scriptures. But this is not the way of ordinary illumination now. 2. The Holy Spirit assisteth us in our hearing, reading, and studying the Scripture, that we may come, by diligence, to the true understanding of it; but doth not give us that understanding, without hearing, reading or study. "Faith cometh by hearing" (Rom. 10:17). It blesseth the use of means to us, but blesseth us not in the neglect of means. 3. The Holy Spirit doth open the eyes and heart of a sinner, who hath heard, and notionally understood the substance of the gospel, that he may know that piercingly, and effectually, and practically, which before he knew but notionally, and ineffectually; so that the knowledge of the same truth is now become powerful, and, as it were, of another kind. And this is the Spirit's sanctifying of the mind, and principal work of saving illumination; not by causing us to know any thing of God, or Christ, or heaven, without means; but by opening the heart, that, through the means, it may take in that knowledge deeply, which others have but notionally, and in a dead opinion; and, by making our knowledge clear, and quick, and powerful, to affect the heart, and rule the life. 4. The Holy Spirit sanctifieth all that notional knowledge which men had before their renovation. All their learning and parts are now made subservient to Christ, and to the right end, and turned into their proper channel. 5. And the Holy Ghost doth, by sanctifying the heart, possess it with such a love to God, and heaven, and holiness, and truth, as is a wonderful advantage to us, in our studies for the attaining of further knowledge. Experience telleth us, how great a help it is to knowledge, to have a constant love, delight, and desire to the thing which we would know. All these ways the Spirit is the enlightener of believers. The not observing this direction, will have direful effects; which I will name, that you may see the necessity of avoiding them. 1. If you imagine that you are presently men of great understanding, and abilities, and holiness, while you are young beginners, and but newborn babes, you are entering into "the snare and condemnation of the devil" (I Tim. 3:7), even into the odious sin of pride; yea, a pride of those spiritual gifts which are most contrary to pride; yea, and a pride of that which you have not, which is most foolish pride. Mark the words of Paul, when he forbids to choose a young beginner in religion to the ministry: "Not a novice" (that is, a young, raw Christian) "lest being lifted up" (or besotted) "with pride, he fall into the condemnation of the devil" (I Tim. 3:6). Why are young beginners more in danger of this than other Christians? One would think their infancy should be conscious of its own infirmity. But Paul knew what he said. It is, (1.) Partly because the suddenness of their change; coming out of darkness into a light which they never saw before, doth amaze them, and transport them, and make them think they are almost in heaven, and that there is not much more to be attained. Like the beggar that had a hundred pounds given him, having never seen the hundredth part before, imagined that he had as much money as the king. (2.) And it is partly because they have not knowledge enough to know how many things there are that yet they are ignorant of! They never heard of the Scripture difficulties, and the knots in school divinity, nor the hard cases of conscience: whereas, one seven years' painful studies, will tell them of many hundred difficulties which they never saw; and forty or fifity years' study more, will clothe them with shame and humility, in the sense of their lamentable darkness. (3.) And it is also because the devil doth with greatest industry lay this net to entrap young converts, it being the way in which he hath the greatest hope. 2. Your hasty conceits of your own goodness or ability, will make you presumptuous of your own strength, and so to venture upon dangerous temptations, which is the way to ruin. You will think you are not so ignorant, but you may venture into the company heretics or deceivers, or read their books, or be present at their worship. And I confess you may escape; but it may be otherwise, and God may leave you to "show you all that was in your hearts," as it is said of Hezekiah (II Chron. 32:21,25,26). 3. And your overvaluing your first grace, will make you too secure (when your souls have need of holy awfulness and care) to "work out your salvation with fear and trembling" (Phil. 2:12); and to "serve God acceptably, with reverence and godly fear, as knowing that He is a consuming fire" (Heb. 12:28,29). And security is the forerunner of a fall. 4. It will make you neglect the due labour and patience in the use of means, for further knowledge and increase of grace, while you think you are so well already. And so you will be worse than those that are ever learning, and never come to any ripe knowledge; for you will think that you are fit to be teachers, when you have need to be taught that which you will not submit to learn. And then, "when for the time ye ought to have been teachers, you will have need to be catechised, or taught again which be the first principles of the oracles of God, as having need of milk, and not of strong meat" (Heb. 5:12). Mark here, how the Holy Ghost maketh time and exercise necessary to such growth as must enable you to be teachers (see Heb. 5:12-14). Therefore, he addeth, "but strong meat belongeth to them that are of full age; those who by reason of use have their senses exercised to discern both good and evil" (Heb. 5:14). Mark here, how wisdom and strength is to be expected. 5. This over-hasty conceit of your own ability, will tempt you to run into controversies, and matters that you are not fit for; and so divert you from necessary and seasonable studies. 6. It will make you over-confident of all your own opinions, and stiff in all your own conceits; too like him, "The fool rageth and is confident" (Prov. 14:16). How many and many a time have I heard a man that understood not what he talked of, and could scarce speak sense, to plead for his opinion so confidently, as to scorn or pity the wisest contradicter, when his ignorance, and phrenetic confidence and rage, did make him a real object of pity, to men of ordinary understandings. There is a kind of madness in this disease, that will not leave you with enough to know that you are mad. 7. It will make you also very censorious of others: this ignorant pride will make you think other men's knowledge to be ignorance, if they be not just of your fond opinions; and other men's graces to be none, if they be not of your mind and way. None are so ready as such to censure those that are better than themselves, or that they have no acquaintance with, as being but civil, moral men, or being erroneous or deluded. It is a very loathsome thing, to hear an ignorant, self-conceited fellow to talk of those that are a hundred times wiser and much better than himself, as magisterially, with a proud compassion or contempt, as if he were indeed the wise man, that knoweth not what he saith. 8. And it will make you rebellious against your governors and teachers, and utterly unteachable, as despising those that should instruct and rule you. You will think yourselves wiser than your teachers, while you are but in the lowest form. It is such that James speaks to: "My brethren, be not many masters" (or teachers) "knowing that ye shall receive the greater condemnation" (James 3:1). And that whole chapter, well worth your studying, is spoke to such. 9. And thus it will entangle you in heretical opinions, to which there is no greater preparatory, than pride-possessing, half-witted young beginners in religion. 10. And so it will make you troublers of the church, contending unpeaceably for that which you understand not. 11. And it tendeth to hypocrisy, making you give thanks for that which you never had; as puffed up with a knowledge that is not enough to keep you humble, and wanting the charity which would edify yourselves and others (see I Cor. 8:1). 12. And it tendeth to delude you in point of assurance of salvation; taking your own over-valuing self-esteem for true assurance; which is not ordinarily to be expected, till grace be come to strength. 13. Lastly, it tendeth to corrupt your apprehensions of the nature of Christianity itself; while you will judge of it in others according to your own overvalued measure: when, if you knew it as it is in the heart and practice of the sober, wise, humble, charitable, peaceable, mortified, heavenly believer, you would see that it hath a higher glory than any that is manifested by you. I have named to you all these sad effects of overvaluing your beginnings in religion, that as you love your souls, you may avoid them. I take it to be a matter of exceeding great moment, for your safety and perseverance, that while you are infants in grace, you know yourself to be such; that you may keep your form, and learn first the lessons that must first be learned, and "walk humbly with you God, and obey those that are over you in the Lord" (Heb. 13:7,27; I Thess. 1:5,12), and may wait on the Spirit, in the use of means, and may not rejoice the tempter, by corrupting all that you have received, and imitating him, in falling from your state of hope. =========================================================== A Study in Psalms - Psalm 36 ============================ Psalm 36 -------- For the director of music. Of David the servant of the Lord. 1An oracle is within my heart concerning the sinfulness of the wicked: There is no fear of God before his eyes. 2For in his own eyes he flatters himself too much to detect or hate his sin. 3The words of his mouth are wicked and deceitful; he has ceased to be wise and to do good. 4Even on his bed he plots evil; he commits himself to a sinful course and does not reject what is wrong. 5Your love, O Lord, reaches to the heavens, Your faithfulness to the skies. 6Your righteousness is like the mighty mountains, Your justice like the great deep. O Lord, You preserve both man and beast. 7How priceless is Your unfailing love! Both high and low among men find refuge in the shadow of Your wings. 8They feast in the abundance of Your house; you give them drink from Your river of delights. 9For with You is the fountain of life; in Your light we see light. 10Continue Your love to those who know You, Your righteousness to the upright in heart. 11May the foot of the proud not come against me, nor the hand of the wicked drive me away. 12See how the evildoers lie fallen-- thrown down, not able to rise! ---------- This psalm (as the inscription says) was written by "David the servant of the Lord". Significantly, David never identifies himself in the psalms as "David, the king of Israel". In general, to be a servant is a lowly calling­­much lower than to be a king. But to be a "servant of the Lord" is a great honor and privilege, and so David identifies himself in terms of his servanthood, rather than in terms of his kingship. Do you consider servanthood to God to be a great privilege? I am saddened when I see or hear of lax volunteers who "serve" God in the church halfheartedly. They are late, or don't show up at all; they don't meet promised deadlines; they do shoddy work. In their worldly profession they would have been fired! We should all realize what an honor it is to be able to serve the Lord of the Universe. We should say, as Paul did: "I thank Christ Jesus. . . that He considered me faithful, appointing me in His service" (I Tim. 1:12). Certainly, David's "servant"hood is much more important to us as readers and studiers of the psalms than his kingship is. I do not want to study the words of a worldly king, but of a servant of the Lord, through whom the Holy Spirit is speaking. In this psalm, David makes a great contrast between the wickedness of men (vss. 1­4) and the greatness of God (vss. 5­9). He then ends the psalm with a prayer (vss. 10­12) that God would continue in His just dealing with wicked and righteous men. Traits of the Wicked -------------------- 1An oracle is within my heart concerning the sinfulness of the wicked: There is no fear of God before his eyes. 2For in his own eyes he flatters himself too much to detect or hate his sin. 3The words of his mouth are wicked and deceitful; he has ceased to be wise and to do good. 4Even on his bed he plots evil; he commits himself to a sinful course and does not reject what is wrong. ---------- David introduces the first section of the psalm: "An oracle is within my heart concerning the sinfulness of the wicked" (vs. 1). David, who was identified in the inscription of the psalm as "the servant of the Lord", was spoken to "within [his] heart" by the Holy Spirit. David passes on to us these observations "concerning the sinfulness of the wicked". First, "There is no fear of God before his eyes" (vs. 1). This is something truly to be scared of: someone who has "no fear of God". One who has no fear of God is well prepared for any crime. He has no fear of the eternal consequences of his actions. His only deterrent is the flawed justice system of man. A failure of society most of the world over is that children are not taught to fear God. They are taught a situational ethic (where one himself determines right and wrong from evaluating the situation), rather than an absolute morality as defined by God. They are not taught about the eternal consequences of their actions as administered by an all-seeing, all-powerful God. From Genesis to Revelation, one of the most prevalent commands in the Word of God is to fear God. Our society is experiencing the consequences of ignoring these commands. Next, David points out the flaw of a situational ethic which ignores the absolute morality as established by God: "For in his own eyes he flatters himself too much to detect or hate his sin" (vs. 2). A man who ignores God's absolute morality can always find a way to justify his sin in his own mind. In this way, "he flatters himself" with his self-perceived righteousness, and so does not "detect or hate his sin". The wicked man is usually the last to recognize his own depravity. Everyone else sees it for what it is. It takes the light of God to be able to see ourselves for what we really are: sinners in the sight of God, sinners with a great need for the salvation of God. The modern emphasis on "self-esteem" aids in blinding us to our need for the salvation of God. The philosophy of "self-esteem" says: "I am a good person. None of my flaws are my fault. In fact, I have no flaws, just interesting character traits that serve to make up me as a person." However, the Bible says: "There is no one righteous, not even one; there is no-one who understands, no-one who seeks God. All have turned away, they have together become worthless; there is no-one who does good, not even one" (Rom. 3:10-12). The one who is blind to his own sinfulness cannot be trusted for anything, in word or deed: "The words of his mouth are wicked and deceitful; he has ceased to be wise and to do good" (vs. 3). Interestingly, David says that the wicked man "has ceased to be wise", implying that the wicked man once had wisdom. I believe that David is referring here to the natural belief in God that children have. You do not have to convince children that there is a God. They realize it naturally. To children, it is obvious that some higher power created the heavens and the earth. Thus, Jesus taught: "I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven" (Matthew 18:3). At some point though, the wicked man "has ceased to be wise". At some point, he has started listening to the worldly wisdom that says there is no God, he has started subscribing to the "opposing ideas of what is falsely called knowledge", and so has "wandered from the faith" (see I Tim. 6:20-21). His wickedness is complete: "Even on his bed he plots evil; he commits himself to a sinful course and does not reject what is wrong" (vs. 4). He does not just stumble into sin; rather, he plans ahead of time to sin, he "plots evil" and "commits himself to a sinful course". We must be careful not to do this. We must instead resolve to think ahead how we can avoid sin. We must think ahead and steer clear from places and situations in which we face temptation. This is the best way to keep from stumbling. The Greatness of God -------------------- 5Your love, O Lord, reaches to the heavens, Your faithfulness to the skies. 6Your righteousness is like the mighty mountains, Your justice like the great deep. O Lord, You preserve both man and beast. 7How priceless is Your unfailing love! Both high and low among men find refuge in the shadow of Your wings. 8They feast in the abundance of Your house; you give them drink from Your river of delights. 9For with You is the fountain of life; in Your light we see light. ---------- Enough with meditating upon the wicked! Ahhh, it's much better to meditate upon the greatness of God: "Your love, O Lord, reaches to the heavens, Your faithfulness to the skies. Your righteousness is like the mighty mountains, Your justice like the great deep" (vss. 5­6). How, in human terms, can one begin to describe the "love", the "faithfulness", the "righteousness", and the "justice" of God? For love and faithfulness, David uses the infinite, as far as he can see: "Your love, O Lord, reaches to the heavens, Your faithfulness to the skies." For righteousness and justice, David uses the immovable, the unshakable: "the mighty mountains" and "the great deep". Our relationship with God would greatly improve if we could comprehend with our minds the vastness of His love and faithfulness, and the steadiness of His righteousness and justice. Paul prays that God would help us to understand these things: "And I pray that youŠ may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ" (Eph. 3:17-18). David goes on to give a proof of the care of God: "O Lord, You preserve both man and beast" (vs. 6). Jesus also uses the fact that God preserves the beasts as a proof that God will preserve us: "Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?" (Matt. 6:26). There is ample evidence that God takes care of beasts. Natural science calls it "animal instinct"; I call it the guidance and care of God. How do the swallows know where to migrate? How do the whales know which path in the ocean to take to find food? Who teaches ants to work together in their colonies? Clearly, God has made man the preeminent species on earth. And so, if God takes care of the beasts, surely He will take care of us. Next, David points out that God's love is available to all: "How priceless is your unfailing love! Both high and low among men find refuge in the shadow of your wings" (vs. 7). What a blessing that God's care extends to all! To "both high and low among men". We do not need fame, wealth, or power to be valuable in God's eyes. He loves us all, and values us all equally: the factory worker has the same standing in God's eyes as the President. David goes on to metaphorically describe the blessings of those who "find refuge in the shadow of [God's] wings": "They feast in the abundance of Your house; You give them drink from Your river of delights" (vs. 8). Certainly we will be satisfied from "the abundance of [God's] house" and "[His] river of delights". What more could we want? David continues: "For with You is the fountain of life; in Your light we see light" (vs. 9). David enumerates two important things we can only get from God: "life" and "light". "Life" comes only from God. It does not come about by the chance forces of evolution (as so many people believe), but comes only from the power of God. In the same way, "light" (which in the Bible usually represents moral knowledge) comes only from God. We would not know right from wrong without the revelation of God's law. As Paul points out: "Indeed I would not have known what sin was except through the law" (Rom. 7:7). A Prayer for Continuance ------------------------ 10Continue Your love to those who know You, Your righteousness to the upright in heart. 11May the foot of the proud not come against me, nor the hand of the wicked drive me away. 12See how the evildoers lie fallen­­ thrown down, not able to rise! ---------- David ends with a prayer: "Continue Your love to those who know You, Your righteousness to the upright in heart" (vs. 10). God is faithful, and has always been faithful. A prayer that God would simply "continue [His] love" is adequate for all of our needs. If He continues as He has, we will be in fine shape. David next prays specifically for his situation: "May the foot of the proud not come against me, nor the hand of the wicked drive me away" (vs. 11). Then, through faith, David prophetically sees his prayer answered: "See how the evildoers lie fallen­­thrown down, not able to rise!" (vs. 12). Make no mistake, the "evildoers" will eventually "lie fallen". They will be defeated. God's justice will prevail. May the Lord be praised! =========================================================== Bibliography and Suggested Reading ================================== Alexander, Joseph A. Commentary on the Psalms. Grand Rapids: Kregel, 1991. (Originally published in 1864). Baxter, Richard. A Christian Directory. Edmonton, Canada: Still Waters Revival Books. (Originally published in 1673). Broadus, John. Commentary on Matthew. Grand Rapids: Kregel, 1990. (Originally published in 1886). Calvin, John. A Commentary on Genesis. 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Calvin, John. A Harmony of the Gospels. 3 Vols. Grand Rapids: Eerdman's, 1972. (Originally published in Latin in 1555). Candlish, Robert S. Studies in Genesis. Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. "Matthew" from The Expositor's Bible Commentary, Vol. VIII, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Dickson, David. A Commentary on the Psalms. Reprint Edition. Edinburgh: Banner of Truth, 1959. (Originally published in 1653). Flavel, John. Navigation Spiritualized from The Works of John Flavel, Vol. V, pg. 206ff. Reprint Edition. Edinburgh: Banner of Truth, 1968. (Originally published ca. 1670). 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). Morgan, G. Campbell. The Gospel According to Matthew. Reprint Edition. Grand Rapids: Revell, 1992. Morris, Leon. The Gospel According to Matthew. Grand Rapids: Eerdman's, 1992. 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: Matthew. Reprint Edition. Edinburgh: Banner of Truth, 1986. 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 Gospel of Matthew. Reprint Edition. Grand Rapids: Revell, 1987. Spurgeon, Charles. The Treasury of David. 6 Volumes bound in 3. Peabody, MA: Hendrickson. (Originally published ca. 1880). Thomas, W. H. Griffith. Genesis: A Devotional Commentary. Grand Rapids: Kregel, 1988. =========================================================== Postscript: Waiting on God =========================== "To wait on God is: (1). To live a life of desire towards God; to wait on Him as the beggar waits on his benefactor, with earnest desires to receive supplies from Him;Š (2). It is to live a life of delight in God, as the lover waits on his beloved;Š (3). It is to live a life of dependence on God, as the child waits on his father, whom he has confidence in, and on whom he casts all his care. To wait on God is to expect all good to come to us from Him, as the worker of all good for us and in us, the giver of all good to us, and the protector of us from all evilŠ (4). It is to live a life of devotedness to God, as the servant waits on his master, ready to observe His will, and to do His work, and in everything to consult His honour and interest. To wait on God is entirely and unreservedly to refer ourselves to His wise and holy directions and disposals, and cheerfully to acquiesce in them, and comply with them. The servant that waits on his master, chooseth not his own way but follows his master step by step. Thus must we wait on God as those that have no will of our own but what is wholly resolved into His." -- Matthew Henry =========================================================== Footnotes ========= 1. All Scripture references in this study come from the King James Version. 2. The ³disciples² spoken of here are not just those who came later to be known as the ³Twelve Disciples² (see Matt. 10) ; rather, Jesus is directing His sermon to all of His faithful followers, all those who consider Him to be their Master and Teacher. 3. J. C. Ryle, Expository Thoughts on the Gospels: Matthew, pg. 32. 4. Broadus, Commentary on Matthew, pg. 88. 5. Leon Morris, The Gospel According to Matthew, pg. 98. 6. John Calvin, The Harmony of the Gospels, Vol. I, pg. 169. 7. All Scripture citations in this study are taken from the King James Version. 8. See (among others) Deut. 13:4; Josh. 24:14; I Chron. 16:30; II Chron. 19:7; Prov. 3:7; Eccl. 12:13; Isa. 8:13; Matt. 10:28; Rom. 11:20; I Pet. 1:17; I Pet. 2:17; Rev. 14:7.