Covenant Grace In Utero

“Yet you are he who took me from the womb;
you made me trust you at my mother’s breasts.
On you was I cast from my birth,
and from my mother’s womb you have been my God.” - Psalm 22.9-10

I was studying Psalm 22 with a younger brother at the weekend, and what we noticed was that in David’s distress, a pattern ultimately written large in the suffering of Christ upon the cross, one source of comfort for him, one ground for prayer for deliverance, was his past relationship with God. God had been committed to him from his mother’s womb and so he could faithfully pray, “Be not far from me, for trouble is near, and there is none to help.” Psalm 71.5-6 makes the same point.

It is the normative experience for someone born in the covenant community to grow up trusting in the Triune God and knowing him as his God. This is what God promised Abraham in Genesis 17.7: “And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.” It springs entirely from God’s grace. David says, “You made me trust you at my mother’s breasts.” It is on this basis that we baptise our infants, giving them the sign and seal of God’s covenant, formally establishing that relationship. It is on this basis that we can say with the Prayer Book, on the principle of charitable assumption grounded on the word of God, “We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Church.”

It must therefore be concluded (and this saddens me, for I have dear friends who are of this persuasion) that a conversionist and antipaedobaptist approach to those born within the covenant community, in which they are regarded and reared as outsiders, unbelievers and unregenerate, until such time as they reach a point where they pray a prayer of repentance and commit their lives to Christ, withholding baptism from them until profession of faith, is profoundly out of tune with the hope and experience held before us in the Psalter, to the detriment of their faith and comfort in later suffering.

But it was a great joy on the Lord’s Day, at the annual river baptism service, amongst all the students and similarly aged people being baptised, to hear one family declare their intention for their infant daughter to be a Christian, their belief that the Bible teaches that children should be brought up from their earliest days to know and trust the Lord, and that baptism in the Bible marks the beginning of that process, and consequently their desire for her to be baptised.

Vintage Packer on Interpreting Imprecatory Psalms

I originally wrote this post last night, but it was gobbled up by the interweb. In a section entitled ‘Biblical Interpretation’ in the chapter ‘God’s Word Written’ of his book God Has Spoken, Dr. Packer considers the Reformation principle of ‘the analogy of faith’, which means (1) interpreting what is obscure in light of what is clear and what is secondary in light of what is primary, (2) following the internal links of Scripture, interpreting promise in terms of fulfilment and type in terms of antitype, and (3) not so expounding ‘one place of Scripture, that it be repugnant to another’. He applies this with superb lucidity to the imprecatory Psalms.

It would not be right to dismiss the imprecatory Psalms in the way that many do, as vindictive outbursts contrary to the mind of God, expressing the vengeful spirit which the New Testament condemns. The Homilies themselves warn us against this mistake. The truth is that what Psalms 35, 58, 109 and 137:7-9 are voicing is a zeal and passion for God’s glory, and for the triumph of his cause and righteousness, which far exceeds ours, in the same way that Psalms 17:1-5, 26:1-5 and 131 express a humility and simplicity of spirit that is far above our own. Just as, had we written the words of these latter Psalms, they would have argued priggishness and conceit, and the words of triumph-songs like Judges 5, Isaiah 47 and Revelation 19:1-3, had they been our words, would have savoured of gloating, so too the words of the cursing Psalms, had we spoken them, would have revealed and all-too-human ill-will. But this only means that our hearts are less pure than the hearts of the psalmists. David, writes the homilist, ’spake them [the imprecations] not of a private hatred, and in a stomach against their persons; but wished spiritually the destruction of such corrupt errors and vices, which reigned in all devilish persons set against God … he hated the wicked … with a perfect hate (Ps. 139:21f.), not with a malicious hate to the hurt of the soul. Which perfection of spirit, because it cannot be perfomred in us, so corrupted in affections as we be, we ought not to use in our private causes the like form in words, for that we cannot fulfil the like words in sense…’ (’An Information for them which take Offence at certain places of the Holy Scripture’: The Homilies, pp. 382f.). Thus the truth is that here, no less than at other points, the psalmist is expressing true devotion at its highest pitch, and the fancied disharmony between his words and New Testament ideals does not exist. In fact, the same spirit is voiced in the New Testament also: see Rev. 6:10. Therefore the attitude of those who decline to use these verses from God’s hymn-book in public worship seems doubtfully wise. Is it not good for us to be shown, even if we can hardly at present grasp, what true zeal for God’s honour is like?

Dr. Packer continues in an helpful endnote:

A. Kuyper observes that the standpoint of the inspired poets who wrote these Psalms was that of ultimate spiritual reality, where distinctions are absolute and ‘everything that sides with God lives and has our love, and everything that chooses eternally against God bears the mark of death and rouses our hatred’. This is the standpoint that we shall all occupy in heaven, though we cannot consistently attain to it here. Seeing things from this standpoint, says Kuyper, ‘the rule, “Do not I hate them, O Lord, that hate thee?” becomes the only applicable standard, and whatever departs from this rule, falls short of love for God… [the imprecations] are solemnly true and holy when you take your stand in the absolute palingenesis [i.e., the order of new creation, eschatologically viewed], where God’s honour is the keynote of the harmony of the human heart’ (Principles of Sacred Theology [Grand Rapids, 1954], p. 524). It will help us progressively to appropriate these Psalms and enter into their outlook if we learn to use them as prayers against Satan and his hosts, and against our own besetting sins. Cf. C. S. Lewis: Reflections on the Psalms (London, 1961 ed.), pp. 113f.

This is vital to grasp if the contemporary church is to once again learn to say and sing the Psalms in order that its thoughts and feelings and longings be shaped by them.

Imprecatory Psalms

I was thinking about this the other day. There is a school of thought which goes along the lines that when the Psalmists pray for God to judge his people’s enemies, that isn’t to be a model for Christians. I’m thinking of the sort of thing you get in Psalm 79 (a brilliant exposition of which I heard at an OICCU meeting a couple of years ago now - was it ever recorded?):

“Pour out your anger on the nations that do not know you, and on the kingdoms that do not call upon your name!” (v. 6)

“Return sevenfold into the lap of our neighbours the taunts with which they have taunted you, O Lord.” (v. 12)

It is either justified under the cloak of progressive revelation (God put up with the hardness of heart of his people and that kind of morality in the Old Testament but now since the coming of Jesus that has changed - this smacks slightly of Marcion, undermines the unity of the people of God throughout the Bible, and writes off the Old Testament as a place we can go to learn how to behave as Christians) or with the suggestion that, although the Psalter is inspired by God, it is not to be the pattern for our prayer, but expresses the sinful emotions of fallen man, which are being held up to us by God like a mirror (I think C.S. Lewis said something of this nature in his book on the Psalms).

I don’t buy this. For a start, I find it hard to reconcile such a view of the Psalms with Paul’s injunction in Ephesians 5.19, which holds “addressing one another in psalms” with “singing and making melody to the Lord,” and in Colossians 3.16, which tells us we should be “singing psalms… with thankfulness in your hearts to God.”

Moreover, this is New Testament morality. Hear Paul’s wish for those who preach a different gospel to the apostolic gospel:

“If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” - Galatians 1.9

And this is the cry of the martryed souls in heaven:

“They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?”" - Revelation 6.10

Were these glorified spirits in heaven told off for their sinful behaviour? No. “They were each given a white robe and told to rest a little longer.” - Revelation 6.11

Praying the imprecatory Psalms is doing precisely what Paul commands in Romans 12.19: “Beloved, never avenge yourselves, but leave it to the wrath of God.” Furthermore, there is a whole Biblical-theological aspect to it. It is praying for the fulfilment of the promise God made to Abraham way back in Genesis 12.3: “Him who dishonours you I will curse.”

Obviously we also have to remember the Lord’s injunction to “love your enemies and pray for those who persecute you” (Matthew 5.44) as well. There is, therefore, a tension in our experience. The slogan, “Hate the sin but love the sinner” isn’t quite right. We have to simultaneously hate the sinner and love the sinner. We love sinners as those who are created in God’s image and are our neighbours. We are to have compassion on them because they are like sheep without a shepherd. We are to pray for their salvation. But we also hate sinners as those who are enemies of God and his people. And the imprecatory Psalms give us words with which to come to God in our sorrow and grief and longing for justice, a longing which is located ultimately - and this is key - in a concern for the glory of God’s name. We should not be afraid to take them upon our lips in prayer and song.

Psalm 48

Click below for the sermon I preached on Sunday 1 July at Evening Prayer (BCP) at St. James, Poole:

Psalm 48 (26:49, 6.14MB)

Psalm 48

Below is the outline of a sermon I shall, DVWP, be preaching at St. James’s Church, Poole next Sunday. As ever, comments on things to add/omit/clarify are very welcome. For what it’s worth, the second reading will probably be from Revelation 21, and the hymns I will suggest are Rejoice, the Lord is King, O God our Help in Ages Past, The Church’s One Foundation and, to close, Glorious Things of Thee are Spoken. The minister will probably add a couple more.

Introduction

Are you safe?
Live in an unsafe world - international terror (7/7), muggings & murder, abduction, weather (Boscastle)
How does that make you feel?
Psalm 48 - one place in universe where can be truly safe - Zion
Aim that we would learn to sing this Psalm
Zion: not on a map any more
OT, pre-Jesus - physical city
Shadow pointing to substantial reality which has come
Hebrews 12.22-24
Zion in heaven, Christian believers members by grace

1 See Zion’s defence! (vv. 1-

God of the Bible (F, S, HS) great & worthy of praise in city because Zion beautiful in elevation & the joy of all the earth
Isn’t
Psalmist looking with eyes of faith at what city would one day be, cf. Isaiah 2
Will come to pass at end of time - Revelation 21
See in part as gospel goes out & people come to faith in Christ, become citizens of Zion & heirs of hope
Will be the case because God dwells in Zion & protects her
In the far north = where God is & has throne
Psalmist knew life in an unsafe world (v. 4)
Knew what it was to be a fortress (vv. 5-7)
No specific occasion; typical of all attacks God’s city has faced
Helm’s Deep - high walls, great tower, loud horn, men charge, enemies flee
Contrast Zion - God the fortress
Particular deliverances show that God will protect city forever
All individual deliverances a foretaste of deliverance in Christ
Kings assembled against him (cf. v. 4)
Cross a triumph in which disarmed all powers of world in opposition to God & city
By dealing with sin, bearing penalty in place of people
Resurrection & ascension - declaration that cross a triumph & that Christ Lord of all
Attacks Zion faces attacks of defeated powersChrist’s return in glory - all who oppose will tremble, be in anguish (cf vv. 5 & 6)
Zion pardoned & forgiven - established forever
Why the one place in universe can be truly safe
Not because free from dangers of living in unsafe world
Rival “cities” - career, money, relationship, religion
Will come crashing down; Zion established forever
Not a Christian believer? Come into Zion - submit to rule of great King & hope in him as fortress (=coming under Christ’s rule & seeking refuge in him as saviour)
Christian believer? “Kings” attacking you? Opposed for Christian faith, health, financial problems? Member of Zion, so be encouraged: God will defend & preserve you
Response?

2 Declare God’s praise! (vv. 9-14)

Steadfast/covenant love demonstrated in saving city to which bound himself
Impact of what God has done - ends of the earth come to know & praise him as discover safety of Zion
Righteousness & judgments (vv. 10&11) = God’s protection & salvation of city
=> Gladness & joy (v. 11)
Contrast with fear & uncertainty an unsafe world produces
Not just praise directly, but declare praise to others
Look around Zion - nothing missing, all intact
Evidence of God’s protection of city, her fortress
Now = consider the church
Visible church expression of the heavenly city
Read about it in Scriptures
Exodus
Israel’s kings defeating enemies
Rescue from exile
Growth of early church
Preservation of early church through Roman opposition & heresy
Reformation & continuation despite burning of prominent leaders
Church around world today - China
St. James’s, Poole - each believer can tell of God’s salvation in lives & how has caused to persevere
To tell next generation what this says about God
Own families & children
God our God & the God of our children - true as much now as it was before Christ in days of Psalmist
Why we baptise - sign & seal of belonging to God’s people
Declare God’s commitment to city & people, will defend it, defeat all who come against it, so established forever
So might grow up knowing security of Zion, living under great king’s rule & taking refuge in him
Also to those who may form next generation of Zion’s members - family, friends, neighbours, colleagues

Conclusion

Repeat question, statement that Zion the one place can be truly safe, summarize main points & repeat headings

Pocket Bible

One of the treasures in my edition of On the Incarnation is the appendix which contains Athanasius’s letter to Marcellinus on the interpretation of Psalms. He relates what he was once taught by ‘a certain studious old man’. If each book of the Bible is a garden growing one special kind of fruit, then ‘the Psalter is a garden which, besides its special fruit, grows also some of those of all the rest’, mentioning subjects in the historical books, as well as the prophets. One of the great qualities of the Psalter, however, is this:

“Besides the characteristics which it shares with others, it has this peculiar marvel of its own, that within it are represented and portrayed in all their great variety the movements of the human soul. It is like a picture, in which you see yourself portrayed and, seeing, may understand and consequently form yourself upon the pattern given… In the Psalter… you learn about yourself. You find depicted in it all the movements of your soul, all its changes, its ups and downs, its failures and recoveries. Moreover, whatever your particular need or trouble, from this same book you can select a form of words to fit it, so that you do not merely hear and then pass on, but learn the way to remedy your ill… In fact, under all the circumstances of life, we shall find that these divine songs suit ourselves and meet our own souls’ need at every turn.” pp. 103-104.

This ancient view of the interpretation of the Psalter is strikingly Christocentric. Christ in his incarnation was the perfect life on display, a model to be imitated by his people, a perfect life which was outlined in advance in the Psalter:

“Before He came among us, He sketched the likeness of this perfect life for us in words, in this same book of Psalms; in order that, just as he revealed Himself in flesh to be the perfect, heavenly Man, so in the Psalms also men of good-will might see the pattern life portrayed, and find therein the healing and correction of their own.” pp. 106-107

When we are recommended Psalms that speak of the Saviour, we are told ‘you will find something in almost all of them’, but there are a number that speak of the various elements of his life and ministry:

His Divine Begetting from the Father and His coming in the flesh - 45, 110
The cross - 22, 69
The snares and malice of the Jews and Iscariot - 3, 109
His identity as Judge, His Second Coming, and the Gentiles’ call - 21, 50, 72
His resurrection from the dead in flesh - 16
His ascension into heaven - 24, 47
The benefits of his passion - 93, 96, 98, 99

We are also given a comprehensive catalogue of Psalms to say for every occasion:

Declaring any one to be blessed - 1, 32, 41, 112, 119 and 128
Rebuking the conspiracy of the Jews against the Saviour - 2
Persecuted by your own family and opposed by many - 3
Thanksgiving at affliction’s end - 4, 75, 116
Seeing the wicked wanting to ensnare you - 5 (early in the morning)
Feeling beneath the cloud of God’s displeasure - 6, 38
Discovering that someone is plotting against you - 7
Humanity’s redemption and the Saviour’s universal grace - 8
For victory over the enemy and the saving of created things - 9
Any wishing to alarm you - 11
Seeing the boundless pride of many and evil passing great - 12
If this state of things be long drawn out - 27
Hearing others blaspheme the providence of God - 14, 53
The citizen of heaven’s kingdom - 15
Praying against your enemies - 17, 86, 88, 140
Deliverance from enemies and oppressors - 18
Marvelling at the order of creation, God’s good providence, and the holy precepts of the Law - 19, 24
Praying with and comforting those in distress - 20
Fed and guided by the Lord - 23
Surrounded by enemies -25
If enemies persist - 26, 35, 43
If foes press harder - 27, 28
Thankfulness with spiritual understanding - 29
Dedication of home/soul - 30, 127
Hated and persecuted by friends and kinsfolk because of faith in Christ - 31
Seeing people baptised - 32
When a number want to sing together - 33
Fallen amongst enemies and escaped by wise refusal of evil counsel - 34 (with other holy men)
Seeing the zeal of the lawless in their evildoing - 36
Warning the weak when wicked men attack them - 37
When one’s own safety is in question - 39
Endurance of afflictions - 40
Seeing people in poverty and inciting others to works of mercy - 41
Aflame for longing with God (i.e. not depression) - 42
The loving-kindness of God and ingratitude of men - 44, 78, 9, 105, 106, 107, 114, 115
Thanksgiving after deliverance from affliction - 46
Penitent after sin - 51
Seeing slanderers boasting - 52
Persecuted and slandered - 54, 56
If persecution follows hard on you - 57, 142
Escaping when plotters watch your house - 59
If friends reproach and slander you - 55
Against hypocrites - 58
Submission to the will of God when people want to take your life - 62
Driven into the desert by persection - 63
Fearful of foes and unceasing plots - 64, 65, 70, 71
Singing praise to God - 65
The Resurrection - 66
Asking mercy from the Lord - 67
Seeing wicked men enjoy prosperity and good men in sore trouble - 73
When God is angry with his people - 74
Testifying concerning God - 9, 71, 75, 92, 105-108, 111, 118, 126, 136, 138
Answering the heathen and heretics - 76
When God hears your crying when your place of refuge is taken - 77
When the house of God is profaned - 79
Singing at a festival with other servants of God - 81, 95
When the enemy musters - 83
Longing for the house of God and his eternal dwelling - 84
When their anger is abated and you are free again - 85, 116
Confounding schismatics - 87
Encouragement in the fear of God - 91
Thanksgiving on the Lord’s Day - 24
Thanksgiving on Monday - 95
Thanksgiving on Friday - 93
If God’s house has been captured, destroyed and rebuilt - 96
When the land has rest from war - 97
Singing on Wednesday - 94
Seeing providence and power of God in all things - 100
Experiencing God’s power in judgment - 101
Downcast and poor - 102
Thankful praise - 103, 104
Why and how to praise God - 105, 107, 113, 117, 135, 146-150
If you have faith and believe the prayers you utter - 116.10ff
Pressing forward, forgetting all that lies behind - the Psalms of Ascent
Led astray by others’ arguments - 137
Thanksgiving for testing safely past - 139
If the enemy once more gets hold of you and you want to be free - 140
Prayer and supplication - 5, 141-143, 146
Goliath rising up against the people and yourself - 144
Marvelling at God’s kindnesses to every one - 105
Wanting to sing to God - 96, 98
Praising God - 105-107, 111-118, 135, 136, 146-150

Moreover, we are exhorted not merely to say the Psalms, but to sing (specifically, chant) them. The benefits of this include the expression of man’s love to God ‘with all the strength and power they possess’ and the bringing into harmony of a man’s whole being. ‘To praise God tunefully upon an instrument,’ we are told, ’such as well-tuned cymbals, cithara, or ten-stringed psaltery, is, as we know, an outward token that the members of the body and the thoughts of the heart are, like the instruments themselves, in proper order and control, all of them living and moving by the Spirit’s cry and breath.’

Let us therefore, like Marcellinus, be diligent students and singers of the Psalms. They will teach us of our saviour, they will show us ourselves and reshape us after the likeness of Christ whom they anticipate, and they will teach us the language with which we can express ourselves to God, in every situation of life.

Psalm 33

Click below for the sermon I preached at Bethany Evangelical Church, Swinton, at 10.30 on Sunday 7th January 2007.

Psalm 33 (29:44; 3.4MB)

Psalm 33

Here is the outline of a sermon I shall, DVWP, be preaching on 7th January at Bethany Evangelical Church in Swinton. I shall be taking more detailed notes into the pulpit with me. Comments welcome!

Introduction

Story of some Christian leader’s death exemplifying joy and trust
Far away from that experience? Exploration of what 2006 was like
If grasp Psalm – sing in hearts to God afresh with renewed trust

1. God’s sure word (vv. 1-9)

Summons to praise
Object of praise- God the Holy Trinity
Addressed to the righteous – those in the right with him by faith

Reason – God’s sure word
2 aspects

(i) God’s word is faithful – he does what he says (vv. 4, 5)
Rooted in his character – keeps promises, delights to do what is right, doesn’t go back on word

Illustration of steadfast love: story of being caught out in the rain
Storms always stop: God faithful to promise to Noah

(ii) God’s word is powerful – he can do what he says (vv. 6, 7)

Demonstrated in creation and recreation (v. 7 and Exodus 15, 8; Joshua 3, 16)
Ultimate recreation God’s work in sinful people like us

Illustration of being in debt
Not enough to be sincere – have to have the means to carry out what promise
God does

Fear also the right response to God’s word, not just praise
= revere, stand in awe, trust (cf v. 1
Exclusive
God’s sure word the reason – demonstrated in creation and sustaining of world
Testified by continued existence of world around us

Thanksgiving and heartfelt joy fitting
Collectively and individually (but doesn’t mean being happy all the time)
Will we remember God’s sure word in discouraging times (examples) and praise him?
Will we trust him?

2. God’s saving work (vv. 10-22)

Plans of nations brought to nothing
= plotting against God and his people – cf Psalm 2, 1-2; Psalm 83. 2-6

God’s plans stand forever – so v. 12 also true

Language of covenant
Will be saved from plans and purposes of unbelieving nations to harm and destroy because bound in covenant to the one whose plans and purposes stand forever

Illustration of a lighthouse on a rock

Original reference to Israel – their undeserved election
Idea of the nation transformed and fulfilled since Christ’s coming
Now all who trust in Christ
All of grace

Safe in the present
Looks forward to Christ’s return

Unpacked in following vv.

vv. 13-17: the nations of the world

God’s sovereignty
Their trust in human strength
All fail – defeated, grow old and weak and die
False hopes, can’t deliver from death, can’t give victory against God

Contemporary equivalents – money and technology

vv. 18-19: God’s people
Hope in his steadfast love
Deliverance from death
Hope of resurrection – takes us to the cross

vv. 20-22

The people’s response of trust
Christian believer – longing ultimately for Christ’s return
Response of praise

Exhortation to make the Lord hope for protection and deliverance
Exhortation to still rejoice in him
In difficult times and when things go well and temptation comes to be confident in self

Appeal to unbeliever – come into God’s nation, dare not remain amongst unbelieving nations

Conclusion

Psalm 85

Apologies for the hiatus in posting, but I have been away in Aylesbury for a week on GP placement without access to the Interweb, so do please forgive me. Normal service has been resumed.

I suppose one could take Psalm 85 and apply it directly to the experience of the church. In the past, she enjoyed a particular time of favour, but now is experiencing Divine displeasure. The people have turned away from God, and now they are praying for restoration, for God to be favourable again, with the confident hope that God will forgive. Certainly, the New Testament teaches that God disciplines his people like sons (Hebrews 1, .5-11) and warns rebellious churches that if they do not repent, their lampstand will be removed (Revelation 2-3).

The problem with this is, now the canon of Scripture is complete and there is no longer any extraordinary revelation, apostles and prophets being the foundation of the church, we can’t infallibly say when the church is being chastised. To understand the Psalm Christianly, we are perhaps on safer ground to see when this Psalm was written and how that fits in to the whole Bible story.

We don’t have an exact record of the occasion of this Psalm. It’s clearly the experience of Israel in the Old Testament. The Psalmist is looking back upon a time of prosperity in the past when God’s wrath was turned away and their sins were covered. Now they are experiencing God’s indignation again and so the Psalmist prays for restoration and revival, for God to show his steadfast (covenant) love and save his people. The Psalmist is confident that God will speak peace to his people and he will grant salvation, with the end that glory will dwell in the land. YHWH will give what is good and the land will be fruitful again. God will be with his people.

Does this not find its fulfilment in Christ, specifically at his cross? It is through the cross that God the Son preaches peace (Ephesians 2, 17) to the world, to those who are near and tho those who are far off. John writes that we have seen Christ’s glory, glory as of the only Son of the Father. And the Spirit dwells in the church. Steadfast love and faithfulness meet, righteousness and peace kiss at the cross. The land will give its increase, as the earth is renewed when Christ returns.

And the application to the church? Not to turn back to folly (v. 8), i.e. not fearing God and worshipping idols, to fear him (v. 9), to look back to the cross as our ground of hope for the future, when God will give what is good, when the church experiences full and final salvation, and we perfectly rejoice.

Psalm 36

David as a believer is writing of a situation in which he is experiencing trouble of some kind from wicked men. In vv. 1-4, David reflects on the activity of the wicked, in vv. 5-9, he meditates on Yahweh’s character and benefits and he prays to Yahweh for deliverance in vv. 10-12.

In his meditations on the character and benefits of Yahweh, he first praises God for the vastness of his steadfast love (his covenant love) and the extent of his faithfulness, righteousness and judgments which is shown in God’s salvation both of man and beast (vv. 5-6).

Focusing on Yahweh’s salvation of man, David exclaims how precious God’s covenant love is as he considers how human beings take refuge in him, just as the children of Israel, and even Gentiles such as Ruth had done (Ruth 2.12) and experience great blessings from him:

How precious is your steadfast love, O God!
The children of mankind take refuge in the shadow of your wings
They feast on the abundance of your house,
and you give them drink from the river of your delights.
For with you is the fountain of life;
in your light do we see light.

(vv. 7-9)

This is the language of Eden. Genesis 2 speaks of God making to spring up out of the ground every tree that is pleasant to the sight and good for food, from which man could eat (except the tree of knowledge), and a river flowing out of Eden, watering the garden.

Taking refuge in Yahweh, being in covenant with him, is a return to Eden, in which there is life and abundance.

In verse 9, life and light are placed in parallel and it is in Yahweh’s light that the believer himself sees light. We are ultimately pointed to the Lord Jesus Christ, Yahweh in the flesh, in whom was life, and that life was the light of men (John 1.4). He is the light of the world and whoever follows him will have the light of life (John 8.12).

This language of Eden of course finds its fulfilment at the end of time. Feasting on the abundance of God’s house reaches its climax at the Marriage Supper of the Lamb. Through the middle of the New Jerusalem flows the river of the water of life, either side of which is the tree of life, yielding its fruit, and there will be no need for the light of lamp or sin, for the Lord God will be the light of its citizens (Revelation 22.1-5).

Yet it is also present Christian experience as the thirsty come to Jesus and drink of the Holy Spirit (John 7.37-39) and as we believe in the Lord Jesus Christ, as we feed on his flesh and drink his blood, which are true food and true drink. The Lord’s Supper is a great advertisement of this fact. Having taken refuge under the shadow of Yahweh’s wings, having taken refuge in Christ by faith, we are welcome at the Lord’s Table, where we take bread and wine as a memorial of and a participation in (1 Corinthians 10.16) the body and blood of the Lord Jesus Christ.

Having thought upon God’s precious steadfast love shown in the benefits experienced by believers, David then prays that this steadfast love would continue, that God would continue to be righteous, continue to be faithful to those in covenant with him, by delivering him from the wicked who trouble him and plot against him (vv. 10-11). With the eye of faith, he sees the evildoers fallen, thrust down and unable to rise (v. 12), which is the ultimate lot of all those before whose eyes there si no fear of God (v. 1) as they face eternal destruction.

Reflections on Psalm 30

In this Psalm we see clearly the classic shape of death and resurrection:

“O LORD my God, I cried to you for help,
and you have healed me.
O LORD, you have brought up my soul from Sheol;
you restored me to life from among those who go down to the pit.” (vv. 2-3)

and:

“‘ What profit is there in my death,
if I go down to the pit?
Will the dust praise you?
Will it tell of your faithfulness?
Hear, O LORD, and be merciful to me!
O LORD, be my helper!’

You have turned for me my mourning into dancing;
you have loosed my sackcloth
and clothed me with gladness.” (vv. 9-11)

This is of course the shape of the Christ, which moulded David’s life retroactively, just as it affects all believers who have lived after the first coming of Christ. What was hidden in shadow for David and which has come into view for Christian believers now is that our death and resurrection only makes sense at the cross. It was there that the penalty for sin, the sting of death, was paid. It was there that the victory of the foes of Jesus, and the foes of all God’s people, was won. Every battle that God’s people face, after all, is at its deepest level a battle between the devil and God’s King and people, whatever manifestation it takes. It is interesting that the Psalm is described as ‘A Song at the Dedication of the Temple’, the place of sacrifice, which pointed forward to Christ’s ‘one oblation of himself once offered, a full, perfect, sufficient sacrifice, oblation and satisfaction for the sins of the whole world’. We were counted among those who faced death and indeed, God’s eternal punishment, but there is the promise of restoration to life, a new life which we enjoy now in Christ spiritually, but one which will be very much a physical restoration to life when Christ returns. ‘Weeping may tarry for the night’ (v. 5) in this vale of tears, ‘but joy comes with the morning’.

Believers as Warrior-Evangelists

Within God’s providence, the BCP appointed Psalm 108 to be read yesterday evening, which seems somewhat appropriate following an afternoon of open-air preaching.

Richard Pratt, in his very helpful talks on preaching OT prophecy (available from the Proclamation Trust under the title, “Preaching from Kingdom to Kingdom” - click HERE for more details), talks about how the advancement of God’s kingdom is described in terms of Israel conquering the Gentiles, which we see in the New Testament fulfilled in the evangelistic mission of the church to all nations as people repent and believe in Christ as their Saviour and Lord in response to the preaching of the gospel. There do seem to be New Testament controls to support this - 2 Corinthians 10.4-6, for instance.

Can we not pray Psalm 108 Christianly in those terms? God has promised victory to his people over the Gentile nations (vv. 7-8), i.e. that they will be saved. With David, we may seek to conquer Edom (v. 10), i.e. through the preaching of the gospel bringing them under the rule of the Lord Jesus. It may be our experience, with David, that God for a time seems to have rejected his people and does not go out with Israel’s armies (v. 11), i.e. when God’s people go out to proclaim the good news of the Lord Jesus, God doesn’t appear to be working by his Spirit to convert people. We may therefore pray for God’s help against the enemy, for mere human efforts will be to no avail (v. 12). We can do so confidently, knowing that God will give victory over Israel’s foes (v.13), that is to say, his elect from the nations will repent and believe the good news, and come under the Lordship of Christ.

Other conquest Psalms which refer to the destruction of the nations may been seen to refer more clearly to the final judgment. Even in such Psalms as this, those who are not “conquered” by the preaching of the gospel” will of course be overthrown on the last day and condemned to eternal destruction.

I also do not want people to think that I am of the opinion that preaching the gospel and receiving a negative response is a bad thing. We are after all the fragrance from death to death as well as from life to life (2 Corinthians 2.15-16).

Too busy for a quiet time?

Have you ever said to yourself that you have so much to do that you simply don’t have enough time to sit and read the Scriptures? Consider these verses from Psalm cxix:

“Even though princes sit plotting against me,
your servant will meditate on your statutes.
Your testimonies are my delight;
they are my counsellors.” (verses 23 and 24)

This believer is in a terrible situation. He has powerful men seeking his downfall and plotting against him. One might expect him to be worried indeed, and do everything in his utmost to defend himself against these men. One would expect him to be a busy man with no time for the Bible. But no! His response is to turn to God’s Word and meditate upon it. He reads the Word and preaches it to himself. He fills his mind with Scripture. His delight is God’s Word. The world would suggest that one’s priorities in the situation of this man would be do plan a strategy of defence, to gather people together to support one against these plotting princes. This would be no time for Bible study. But even then, he turns to the Scriptures for he places such a high value upon them, so important and so delightful it is to him to hear God’s voice. Moreover, the Scriptures resource him for the battle. They are his counsellors: they impart wisdom and understanding, they give him the guidance he needs to know what to do and to endure the trial.

What a refreshing antidote to the temptation to put the Scriptures aside in our busiest moments!

Psalm cxix.11

I have been reprimanded for writing too much on my ‘blog.

Some verses for your consideration from Psalm cxix:

“I have stored up your word in my heart, that I might not sin against you.” (verse 11)

The Psalmist’s desire (as a believer) is not to sin against the Lord. In order to achieve this, he has stored up God’s word in his heart (which means the control-centre of his being). To grow in holiness, this person has heard and read Scripture and has stored it up. He has learnt it and can remember it. He allows it to control his thoughts, desires and actions. It is this taking in of God’s word - his laws, his promises, the revelation of his character contained therein - that restrains him from sin. It is work of God’s word within us that sanctifies us. Let us be much in the reading and meditating upon it.

I hope this is sufficiently brief.

Let it snow…

In Oxford today, we are enjoying snow (which - alas! - isn’t settling). Consider verse 16 of Psalm cxlvii: “He gives snow like wool.” In context, the Psalmist is exhorting Zion, which now applies to the Church (cf. Hebrews xii.22-24) to praise Yahweh. Snow is one of the products God’s command which he gives to the earth, his word which runs very swiftly. It is this word which God has graciously given to Jacob (again, this now applies to the Church since those who have put their trust in Christ are the spiritual descendants of Abraham - Galatians iii.7), to the exclusion of all others, who do not know God’s word. So as we look out of our windows or walk through the snow, let’s remember that the snow is a gift from God and the result of his word in action, and praise him for giving that powerful word to us, his covenant people.