Read Psalm 26

Summary

Our services begin with a call to worship and an opening song, often indicating our desire to come to God’s presence in corporate worship to sing his praises. As worshippers entered the temple grounds in Old Testament times to offer God praise, they likewise sang songs calling them to worship.

Psalm 26 appears to be one of those songs sung as worshippers entered the Temple. In it, the psalmist declares their desire to worship God and proclaim his deeds. They profess trust in God to vindicate them, renounce the ways of the wicked, sing of their desire to worship God, and seek God’s blessing on them.

Our passage explained

v1-7

Psalm 26 beings with the psalmist professing trust in God to vindicate them. He asks his covenant Lord to “vindicate me … for I have walked in my integrity, and I have trusted in the LORD without wavering” (v.1). As he approaches God to worship, he shows confidence in God and speaks of how he has sought to follow God’s ways. 

His trust is such that he asks God to “prove … try me … test my heart and mind” (v.2) because his attention is on God’s covenant faithfulness and his walk based on God’s revealed truth (v.3).

The psalmist also makes clear to God that he renounces the ways of the wicked. He is committed to God, and so he does not “sit with men of falsehood, nor … consort with hypocrites” (v.4). He does not desire to be in constant contact and fellowship with those who do not worship God, in a way which identifies himself with them. Nor will he associate with them when they gather together, because of their wickedness (v.5).

Rather than gather with the wicked, the psalmist proclaims a desire to worship God. Disassociating himself with the wicked, he washes his hands to enter into the temple grounds to worship God (v.6). There he worships God, “proclaiming thanksgiving aloud, and telling all your wondrous deeds” (v.7). He remembers and speaks of God’s deeds of the past, where God saved his people.

v8-12

His desire to worship is extended to being in God’s presence. Instead of loving the gathering of the wicked, he proclaims “O LORD, I love the habitation of your house and the place where your glory dwells” (v.8). The psalmist wants to be where God is, and so in the Old Testament, he longs to be in the temple where he can praise God and know his presence.

As he worships God in the temple grounds, the psalmist seeks God’s blessing. He asks God to “not sweep my soul away with sinners, nor my life with bloodthirsty men, in whose hands are evil devices, and whose right hands are full of bribes” (vv.9-10). He recognises that God will not accept the worship of evildoers, but instead punish and destroy them. He asks that he would not be found amidst them and face the same judgement, but instead that God would extend mercy and forgiveness to him.

This desire is expressed in the close of the psalm, where he specifically prays that God will “redeem me, and be gracious to me” (v.11). Immediately before this, the psalmist states he “walk[s] in my integrity” which is found in God’s redemptive act and in his trusting God (v.1). Speaking metaphorically of standing on level ground, he proclaims his right relationship with God and his intention to praise as when “in the great assembly I will bless the LORD” (v.12).

Our passage applied

This psalm provides a wonderful picture of the purpose of worship. It is not entertainment but instead our gathering together to bless God and proclaim his gracious deeds. We sing of the confidence we have that God will vindicate us, not from our own deeds but from God’s graciousness and redemptive acts. As we gather to worship, we give thanks to God for his saving work in Christ given to us by his mercy.

The desire to worship God also comes from a desire to enjoy God’s presence. We leave behind our past sinful lives and instead come together to receive God’s promises in word and sacrament. We no longer associate ourselves with the wicked (in the sense of approving their behaviour) but instead desire God’s presence in the best place on Earth this side of heaven.

We also acknowledge our sinfulness and our need for forgiveness. Like the psalmist and the worshippers entering the temple, we ask God not to judge us as we are in ourselves: wicked evildoers in whose hands are evil devices. Instead we ask God to receive us in our “integrity”: our trust in God and his gracious redemption.

As we gather to worship, we confess our trust in God to vindicate us at the Last Day. We make clear our desire to come to God to worship over the appeals of the world. We seek again God’s forgiveness for our sins and his blessing. We join the psalmist and others in singing praises to God for his wondrous deeds.

Resources

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Read Psalm 25

Summary

While we tend to emphasise the “Go” of Jesus’ Great Commission (Matthew 28:19-20) as a command, the commission is actually to “make disciples” from all the nations. Making disciples involves teaching those disciples what Jesus commanded, so they can follow in his ways. Teaching is an integral part of the walk of faith.

Psalm 25 focuses on the importance of teaching, of learning to follow God’s ways. It is an acrostic psalm in Hebrew, focusing on a request for preservation and learning from God. It neatly forms into three sections, where David (the author) pleads for God’s help, proclaims God’s goodness, and prays for deliverance and protection. Threaded through is a desire to learn God’s ways in order to follow them.

Our passage explained

v1-7

In the first section of Psalm 25, David pleads for God’s help. Like many psalms he wrote, it is possible that troubles and enemies drove him to song. Addressing his covenant God directly, he lifts up his soul and in faith proclaims “my God, in you I trust” (v.2). He asks that he “not be put to shame” nor his enemies be exalted over him (v.2), expressing confidence that “none who wait for you shall be put to shame” but instead those who deal treacherously (v.3).

David then moves to asking God’s teaching help. He asks God to “make me to know your ways…teach me your paths” (v.4). Not only does he need God’s rescue from troubles, but enlightenment in the way to walk. He asks God to “lead me in your truth and teach me” because God is his Saviour and the one he looks to in trust “all the day long” (v.5).

David’s plea for help then shifts to asking God to remember his covenant mercy. He asks God to remember his covenant love and his mercy, “remember not the sins of my youth or my transgressions”, and remember him as an individual (vv.6-7). His sins trouble him, and he hopes God will see him forgiven as a faithful member of the covenant, not the sinner he is. He trusts in God’s goodness (v.7) to make this plea.

v8-15

The second section of Psalm 25 expands on the goodness of God in which David trusts. God is good, and so he teaches sinners how to follow him (v.8). He “leads the humble in what is right, and teaches the humble his way” (v.9). For those who follow God’s ways, his paths are loving and faithful, reflecting God’s character (v.10).

The loving and faithful character of God encourages David to seek God’s pardon for his guilt (v.11). He fears God, so seeks forgiveness, knowing that God will then “instruct him in the way he should choose” (v.12). He will experience the covenant benefits of peace with God and blessing on his children (v.13), enjoying God’s friendship and knowledge of God’s promises to his people (v.14) which provides assurance. For this reason, David continually seeks to follow God, and trust in him for deliverance (v.15).

v16-22

This trust in God’s goodness leads to the third section of Psalm 25, which seeks God’s deliverance and protection. David asks God to “turn to me” and be gracious because of his troubles which weigh heavy on his heart and cause him distress (vv.16-17).

David again seeks pardon for sin, asking God to consider his affliction and trouble and forgive his sins (v.18). Secondly, he asks God to see his many does who hate him, and deliver and protect him from their plans (vv.19-20). 

David seeks shelter in God, because he trusts in God’s goodness. It encourages David to pray that God would preserve him because of God’s own integrity and uprightness (v.21), and that God’s deliverance and protection would be not only for himself, but for all of God’s people (v.22).

Our passage applied

This psalm covers themes we have encountered before in previous psalms. A desire for forgiveness from sins, for deliverance from enemies, and for God’s sheltering presence. That we see these themes repeated so often reminds us that the Christian faith is not an effortless skip along clouds, but sometimes a walk in dark and troubling places, where we must rely on God to deliver us. 

And we can rely on God to deliver us because of his character. His goodness, his righteousness, his integrity and his faithfulness show God is reliable. God will deliver us and protect us from those who seek to utterly destroy us, either in this life or the next. God forgives us for the sins of our youth, today, and tomorrow too. He is faithful and just to forgive us our sins and cleanse us from all unrighteousness.

God’s goodness is why we seek to follow his ways. What better way to walk the path of righteousness, of intimate friendship with God, than by learning his paths. God leads and teaches those who seek him how to follow his ways. So let us follow God’s paths, where we find deliverance and protection, and friendship with God.

Resources

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Read Psalm 24

Summary

Can anyone enter God’s presence, whether or not they are sinners? Or only those who are allowed, because they meet the standard required? For some people, the answer to this question might be similar to going to meet the Queen – with the right standard of dress. But Scripture teaches that it is only in Christ that we are able to enter into God’s presence, clothed in Christ’s righteousness.

Psalm 24, a “temple entry” psalm, talks of the standard needed to meet the King of Glory. It teaches us that Christ as our representative gives us the clean hands and pure hearts to enter the Creator-King’s presence. This Psalm reminds us of the King of Glory’s wonder, the King of Glory’s dress standard, and the King of Glory’s victory.

Our passage explained

v1-2

In the first two verses of Psalm 24 we are reminded of the King of Glory’s wonder. Verse one teaches us that “The earth is the LORD’s and the fullness thereof, the world and those who dwell therein”. The earth belongs to God, and everything in it too. God is the ultimate “owner” of everything, whether land, sea, animals, or us.

God’s ownership is because of his authorship. In verse two, the reason God owns everything is because “he has founded it upon the seas and established it upon the rivers” referring back to the Creation account in Genesis 1. God made everything, so he owns it all, not just one part of the earth but everything. This demonstrates the King of Glory’s wonder; he is the Creator-King.

v3-5

So if the King of Glory is of such great wonder, we need to meet his “dress standard” when we meet him. This dress standard is explained in verses three to six. Verse three transitions to a picture of the leader of God’s People leading his people up towards the temple to worship God. It asks “who shall ascend the hill of the Lord? And who shall stand in his holy place?”

The answer to this question is provided in verse four, which describes four characteristics of the pure worshippers who may come into the King of Glory’s presence. “He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully” (v.4). Pure actions and thoughts are necessary, along with avoiding idol worship and a life of falsehood. These characteristics resemble the two great commandments (Mark 12:28-31).

Since the standard required is absolute moral perfection, we cannot meet the standard. Thankfully, in verse five, we see that the right clothes are given to us by God. “He will receive blessing from the Lord and righteousness from the God of his salvation.” The one who seeks to enter God’s presence will receive the necessary blessing and righteousness from God, who saves them.

v6-7 & 9

As a result, the leader of God’s people in verse six can respond to the questioner of verse three, saying “such is the generation of those who seek him, who seek the face of the God of Jacob.” The true worshippers who follow the leader to God’s presence (seeking God’s face) are clothed in righteousness from God, and so may enter in.

Having received permission to enter, God’s people may sing of the King of Glory’s victory, which is referred to in verses seven to ten. The gatekeeper commands that the gates “be lifted up” so that “the King of glory may come in” (vv.7, 9). This may be referring to the return of the Ark of the Covenant from battle (symbolising God’s presence with his army), representing God returning to his dwelling place like a successful king from war.

v8-10

The King of Glory’s identity is confirmed in verse eight, where we read that he is “The LORD, strong and mighty, the LORD, mighty in battle!” (v.8). This is confirmed in verse ten, where the King of Glory is confirmed as “The LORD of hosts, he is the King of glory!” (v.10). The King of Glory, who made all things and makes true worshippers clean, is the God of great armies leading to victory over all who oppose his reign.

Our passage applied

This psalm makes clear that it is God who made everything, including us. Because we were made by him, we are his possession, and should both praise him and obey his commands. This command extends to all creatures of our God and King, everywhere at every time.

That we do not do so means we do not meet God’s “dress standard” to enter into his presence. But as verse five reminds us, we are given the right clothes of righteousness by God, our Saviour. These clothes are the righteousness of Christ (1 Corinthians 5:21), who is the only man who truly met the standard of verse four. 

Through those clothes, we have peace with God and “have also obtained access by faith into this grace in which we stand” (Romans 5:2) to rejoice in the victory of God our Saviour over sin, death, and all who oppose his righteous reign.

Resources

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Read Psalm 23

Summary

If a competition for “most known psalm” was ever held, my guess is Psalm 23 would win hands-down. This beautiful psalm of David is popularly read and sung in Church services, at funerals, on music albums, and quoted in all forms of media. Many of us know the psalm’s basic themes, or even have it memorised.

David’s Psalm 23 is so appealing because we connect with the imagery of a shepherd taking care of his flock, even those of us who have spent too little time in the country! In Psalm 23, we see a picture of God, the Divine Shepherd, protecting and sustaining his flock. We see God’s tender guidance, God’s comfort, and God’s provision for his people.

Our passage explained

v1-2

The psalm begins with a picture of God’s tender guidance. David, using God’s covenantal name, describes God as “my shepherd” (v.1). This doubly indicates the close relationship between the believer and God – “The LORD” is used in the Old Testament to refer to God’s special relationship with his people, and secondly God is David’s, and our, shepherd.

Because God is our Divine Shepherd, he tenderly guides and provides. “I shall not want” (v.1). The Divine Shepherd ensures his sheep lack nothing. “He makes me lie down in green pastures. He leads me beside still waters” (v.2). The shepherd leads his flock to pastures where they are fed, and waters where they may drink and rest.

v3-4

This tender guidance and provision is for the benefit of his sheep. “He restores my soul. He leads me in paths of righteousness for his name’s sake” (v.3). The metaphor of God leading his sheep to green pastures, and beside restful, pleasant waters is explained in this verse. The feeding and resting is provided by God to restore David’s soul, attacked by the effects of sin in his own life and of the world around. Just like feeding, resting, and watering sheep revives them physically, so too the divine shepherd provides restoration for us in our whole self.

The guiding and providing is good for the sheep. Shepherds were responsible for leading sheep between meadows and water sources. God’s leading is always on a path of righteousness, leading us to live and act in ways which agree with God’s standards and bring glory and honour to God.

As shepherds guided their flocks they would also see to the comfort and protection of their sheep. This image is used in verse four, where David proclaims: “even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.” The Divine Shepherd leads his flock through the dark ravines of life, where threats wait to attack.

But the sheep do not fear being attacked and devoured by lions or other predators, because their Divine Shepherd is with them. God has his rod to hand, ready to fight and defeat wild animals who may attack the flock. The staff is in God’s other hand, to guide the sheep in the right direction, comforting them that they are being led to the next pasture.

v5-6

In the last part of Psalm 23, the imagery shifts from that of a shepherd to that of a host. Not only does God sustain and protect, but God provides for his people too. In David’s day, provision as a host also involved protection, which helps transition between the two images.

God the host “prepare[s] a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows” (v.5). Despite the presence of enemies, God puts on a spread. He anoints his guest with oil, symbolising joy at his guest’s presence. God ensures that his guest’s cup of drink is always full to overflowing, receiving more than is needed because of God’s generosity.

This generosity helps ensure David’s belief in God’s continued faithfulness and generosity. “Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever” (v.6). David expresses his trust that God will continue to bless him and show his covenant faithfulness (here translated “mercy”) to David for all his days. He believes this will extend to enjoying God’s fellowship and presence forever.

Our passage applied

This psalm resonates so powerfully with believers throughout all ages because it is so clear in its teaching of the way in which God protects, sustains, and provides for us. It fills us with confidence in God; in God’s goodness to us, and in God’s care for us. We easily identify ourselves as sheep, led by God our Divine Shepherd to pastures green.

The intimacy of God as our caring shepherd was fulfilled most vividly in Christ’s life and death. Jesus is the Good Shepherd who laid down his life for us, his sheep (John 10). In Christ we see the care and goodness of God to us, his flock, blessed far beyond what we need because of God’s faithfulness and goodness to us.

Resources

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Read Psalm 22

Summary

To those who trust in Jesus’ sacrifice on the Cross for the forgiveness of their sins, offering praise to God seems as natural as breathing. Week by week, the Church gathers to worship God, hear from his Word, and be reminded anew of the forgiveness given to us by God’s grace through faith in Jesus Christ. When we do that, we join a great congregation from many times and places, singing praises to God our king.

The first part of Psalm 22 spoke of the suffering which Christ experienced on the Cross for our sins, from his perspective (as expressed by King David one thousand years prior). In the second part of Psalm 22 (verses 22 to 31), all are encouraged to offer praise to God. This praise should be offered by God’s people, those of all nations, and those yet to come.

Our passage explained

v22-26

Firstly, the Psalmist encourages praise by all God’s people. Despite his affliction, he will “tell of [God’s] name to my brothers; in the midst of the congregation I will praise you” (v.22). Further, he encourages all “who fear the LORD” to praise him, all “the offspring of Jacob” to glorify him, and “all you offspring of Israel” to stand in awe of God (v.23).

This praise and encouragement of God’s people to praise is due to God’s help for the afflicted. “For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him” (v.24). While Psalm 22 opens with a cry of abandonment, it is clear that his confidence in God’s presence is rewarded, and that God has not abandoned him, but responded to his cries.

He acknowledges that it is only because of God he can offer praise. He says “from you comes my praise in the great congregation; my vows I will perform before those who fear him” (v.25). God has responded to his cries, so he can offer praise in the whole assembly of God’s people, and bring a thank-offering sacrifice to God. The thank-offering was a meal shared by the offerer’s fellow worshipers, and so “the afflicted shall eat and be satisfied” (v.26). This is followed by the exclamation “those who seek him shall praise the Lord! May your hearts live forever!” (v.26).

v27-29

The praise which should be offered not only by God’s people, but praise by all the earth. Not only will God’s people hear, but “all the ends of the earth shall remember and turn to the LORD, and all the families of the nations shall worship before you” (v.27). The story of God’s rescuing the afflicted will reach the ears of the nations, who will hear and turn away from their idols to worship God, joining those descended physically from Jacob.

Their turning to worship God is because of God’s rulership over the nations. God is not just king over Israel, but over all. “For kingship belongs to the Lord, and he rules over the nations” (v.27). His rule means all will come, whether rich or poor, to worship God, joining in the banquet of praise (v.28).

v30-31

Finally, the praise due to God will extend to praise by those to come. Not only will all the nations praise and worship God, but “posterity shall serve him; it shall be told of the Lord to the coming generation” (v.30). All future generations will turn to God to praise and worship because of his help for the afflicted spoken of in the first half of Psalm 22. 

Even those not yet born shall hear of God’s wonder. “They shall come and proclaim his righteousness to a people yet unborn, that he has done it” (v.31). The praise of God will extend not just from the afflicted one saved by God, but to all the nations, and to all ages.

Our passage applied

In this second half of Psalm 22 we have a further picture of Christ’s victory over sin and his redemption of the nations. Perhaps echoing the final words of verse 31 (“he has done it”), Christ proclaimed on the Cross “It is finished!” (John 19:30). No longer are we afflicted by the penalty for our sins, because Jesus identified with us in our weakness and bore the punishment himself.

Having been raised from the dead, Jesus is our Great High Priest who has interceded for us and now sits at God’s right hand. As our High Priest, he leads the praise of the great congregation in worshiping God. As our risen Saviour, God, and King, he receives our praise.

But that praise is not just from us but from all over. People from all nations will come to worship God for what he has done for us through Jesus, and the promise is for our children too. How amazing is it that God promises we all, from many backgrounds, will share in the joy of God’s redemptive work. This promise made here is fulfilled in the Church.

My favourite musical setting of some of this week’s psalm is “All Earth to Him” (Ps. 22:27-31). For a song inspired by Psalm 22 fulfilled in Christ, Andrew Peterson’s “Well Done Good and Faithful” is worth a listen.

Resources

Questions? Please contact us. Inspired? Come and worship with us on Sundays.

Read Psalm 22

Summary

Some passages in the Old Testament have a very immediate link to Jesus, our Saviour. For instance, Isaiah 53 speaks clearly of the Suffering Servant cut off for his people. Psalm 22 is another psalm which speaks clearly of Jesus’ death in our place, especially as Jesus quoted this psalm as one of his “seven words” on the Cross.

Psalm 22 clearly divides into two parts. In the first twenty-one verses, King David cries for help and laments his present suffering, fulfilled most perfectly in Christ’s own suffering on the Cross. We see in this psalm a trusting cry for help, lament at his state, and lament at his suffering. In these verses, we see expressed the agony Jesus endured on the Cross for our sake written 1,000 years beforehand.

Our passage explained

v1-5

Psalm 22 begins with a trusting cry for help. The psalm cries out despairingly “My God, my God, why have you forsaken me?” and asks why salvation seems so distant from him, despite declaring God his God (v.1). He feels like he cries out to God day and night, but God does not respond (v.2), abandoning him.

Despite his feelings of abandonment, David still expresses the basis for trusting God. He is holy and the subject of Israel’s praise, the God who “our fathers trusted; they trusted, and you delivered them” (vv.3-4). The Patriarchs and David’s ancestors before him trusted God and were rescued when they cried for help (v.5). Despite feeling abandoned, David trusts God because of his past covenant faithfulness.

v6-11

This confidence in God then leads David to lament at his state in verses six to eleven. He describes himself as barely human, a “worm” who is “scorned by mankind and despised by the people” (v.6). He experiences mocking and insults from those who see him (v.7), who mockingly state “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” (v.8).

But despite the mocking and rejection he experiences, he confidently appeals to God to rescue him! He recognises that God has been with him from his mother’s womb, and has trusted in him from his days as a baby (vv.9-10). Because he is David’s God in whom he has trusted all his life, he asks God to reverse the current distance he feels and “be not far from me, for trouble is near, and there is none to help” (v.11).

v12-18

The trouble he experiences is then described in a lament at his suffering in verses twelve to twenty-one. His enemies are described like bulls, dogs, and devouring lions surrounding him to consume him (vv.12-13, 16). He is weak and feels as if he is already dead, as he “poured out like water… bones are out of joint… heart is like wax, it is melted within my breast” (v.14). Because of his suffering, his strength is dried up, tongue stuck to the top of his mouth (in thirst), and as if God has laid him “in the dust of death” (the grave; v.15).

His suffering extends further. His hands and feet are pierced (v.16), can feel all his bones out of joint while bystanders mock and gloat (v.17). Even his final possessions, his clothes are removed and gambled over as a final indignity (v.18).

v19-21

Despite these indignities, David still expresses hope in God. He appeals again to God to come near, to “come quickly to my aid” (v.19). He asks God to deliver him from “the sword”, his life from the dogs, lions, and wild oxen which he previously described as surrounding him (vv.20-21). Even as his life fades away, he trusts God to faithfully save him from the hands of his enemies.

Our passage applied

While penned by David and possibly a poetic inspiration of many events in his life, these verses find fulfillment in the death of Christ. The Gospels identify this passage with Jesus.  Jesus cries out verse 1 on the Cross (Matt. 27:46, Mark 15:34), as the God he knew intimate fellowship with from the womb poured out the wrath of judgment for the sins of the elect on him.

Jesus experienced the mocking voices (Mark 15:29-32), surrounded by his enemies watching him suffer the agonies of the Cross while the soldiers gambled for his clothes (John 19:24). Jesus fulfilled and embodied this very psalm, which pointed forward to his suffering in our place.

Despite the great pain of abandonment, the suffering and the mockery, Jesus kept his hope in God. Jesus declared “it is finished!” (John 19:30) because the wrath of God described in these verses, applied by the hands of God’s enemies, was complete. He knew God would save him from death and receive his Spirit, until he would take his life up again.

In these words we too find our hope. God has heard our cries for help by sending Christ to redeem us from God’s wrath. Jesus was forsaken, so we could be forgiven.

Resources

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Read Psalm 21

Summary

Victories come for a variety of reasons. Sometimes, superior technology and technique. Sometimes, superior strategy and tactics. Sometimes, superior numbers. In some way, these victories occur because of superior strength. For God’s people, our victory is found not in superior numbers or more cunning cultural engagement, but in the strength of God who is supreme over all.

Psalm 21 expresses the praise of God’s people for their victory in God’s strength. God provides the requested help to their king (Psalm 20), and provides the victory. So God’s people praise God for his victories of old, the victories they trust will come, and for God’s power.

Our passage explained

v1-7

The psalm begins with praise for God’s victories of old (vv.1-7). God’s people praise The LORD because in his “strength the king rejoices, and in [his] salvation how greatly he exults!” (v.1). God had answered his prayers as he went out to battle, and “given him his heart’s desire” nor “withheld the request of his lips” (v.2).

The psalm describes the blessings given to the king by God’s victories. Using a picture of the king returning from battle, God is said to “meet him with rich blessings” and place his crown back on his head (removed during battle) (v.3). He asked that his life would be spared which God granted, and gave him “length of days forever and ever” – long life, considered a blessing in David’s day (v.4).

Through salvation on the battlefield, the king is described as receiving “splendour and majesty” (v.5), reflecting God’s attributes as his divinely appointed ruler. He receives “blessings forever” and the joy of knowing God’s presence (v.6), demonstrating God’s commitment to his covenantal promises to David (2 Samuel 7). This is emphasised by verse seven, which describes how the king trusts God, and will not be moved or shaken because of God’s covenant love and loyalty (“the steadfast love of the Most High”).

Psalm 21 transitions from God’s past victories to praise for God’s victories to come. Addressing the king, the psalm describes the victories God will work through him. This is described in language of curses on the nations which oppose God and his people.

v8-9

In verses eight and nine, the king’s enemies perish. The king will “find out all your enemies …those who hate you” (v.8). When he finds them he will “make them as a blazing oven” and God will “swallow them up in his wrath, and fire will consume them” (v.9). Much like a blazing hot oven consumes everything in it, so too God’s judgement handed out by the king will destroy all his enemies.

v10-13

The destruction is then described as being a complete, comprehensive one. The victory will be so complete that the king “will destroy their descendants from the earth, and their offspring from among the children of man” (v.10). Losing your descendants was a customary curse in that time, and reflects the idea that there will be nobody left to avenge the enemies’ defeat.

Their defeat will be so comprehensive that despite their plans and mischief, they will not succeed (v.11) because God will frustrate their plans. The king will “put them to flight” when his bowmen fire their arrows (v.12), because of God’s intervention on his side.

The psalm concludes with praise for God’s power. “Be exalted, O LORD, in your strength! We will sing and praise your power” the people proclaim (v.13). They ask God to reveal his power and glory, and for all to see that God alone is exalted above all earthly powers. The victories of past, present, and future are the works of God’s hand. It is God who deserves the credit for victory.

Our passage applied

Much like Psalm 20, on its face it is difficult to understand how a psalm about military victories relates to the Church today. We do not have standing armies, or enemy nations we fight. But as we considered with Psalm 20, we do wage war against sin, and against the powers of darkness.

What this psalm reminds us of is that victory in our battle against sin is not won by us, but by God. It is Christ who crushed the serpent’s head (cf. Genesis 3:15) when he bore the punishment for our sins on the Cross, and rose again from the grave to defeat death. Christ is our king, blessed with a crown on his head and length of days forever, sitting at God’s right hand.

The Cross was the decisive victory over Satan, and over sin and death. Now God is advancing in battle against the armies of darkness, as the Kingdom of God expands until one day all enemies are put under Jesus’ feet. The Holy Spirit works in our lives to defeat sin, sanctifying us. No nation, people, spiritual power or principality can resist God’s hand. Even sin and death will one day be finally and comprehensively defeated.

So like God’s people in David’s day, we can sing Psalm 21 praising God for his strength and power, giving victory.

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Read Psalm 20

Summary

Throughout history it has been common for soldiers, in heading into battle, to pray and ask God’s favour for their cause. The people of Israel in the Old Testament also sought God’s favour when they went into battle. They recognised that God, their covenant-keeping Great King, was a mighty warrior and that all their warfare must be under his will and command.

Psalm 20 appears to be a psalm written for singing (in prayer) before battle by God’s people. The psalm splits into prayer before battle, praise for God’s anticipated victory, and petition for God’s king. In this psalm, we see a reminder that as we do battle with sin it is God we must ask for help, and God who gives.

Our passage explained

v1-5

The first five verses of Psalm 20 offer a prayer before battle. This comes from the people, addressed to the king and his troops: “May the LORD answer you in the day of trouble! 

May the name of the God of Jacob protect you!” (v.1) The people pray that God would protect and listen to the king, who embodied the people as their leader before God, as he and his army seek God’s protection.

The prayer asks that God would provide help and sustaining power. “May he send you help from the sanctuary and give you support from Zion! May he remember all your offerings and regard with favor your burnt sacrifices!” (vv.2-3). They ask that God would send help from his special dwelling place with his people, the temple in Jerusalem (often stylised as Zion in the Psalms) which was God’s “palace” in their presence. 

The people also ask that the offerings and sacrifices, presumably offered before battle, would be accepted by God. These offerings sought atonement for sin and also showed the dedication of the sacrificers to the service of and covenant relationship with God. As their covenant king, the people would expect that God would help his faithful servants who sought to serve him, and trusted him for forgiveness and deliverance.

Going to battle, the king would have had plans for victory and defeating his (and God’s) enemies. In verse four, we read that the prayer before battle asks “May [God] grant you your heart’s desire and fulfill all your plans!” The people seek God’s blessing on the king and his army as they march to battle.

In verse five, the prayer looks forward to victory. “May we shout for joy over your salvation, and in the name of our God set up our banners! May the LORD fulfill all your petitions!” They pray that they will be among those who rejoice with the king and his army over their victory, as God saves them from defeat.

v6-9

The psalm moves from prayer to praise in verses six to eight. God’s people express their trust in God’s power to save, as they sing “Now I know that the LORD saves his anointed; he will answer him from his holy heaven with the saving might of his right hand.” The people clearly attribute the victory they anticipate to God’s saving hand, acknowledging it is God who intervenes to give victory to the king and the people.

In verses seven and eight, the people express their confidence in God, not force of arms, to deliver. “Some trust in chariots and some in horses, but we trust in the name of the Lord our God. They collapse and fall, but we rise and stand upright.” Chariots were the tanks of David’s day, but while the nations around trusted in military might, God’s people trust in the Creator God to destroy even the finest weaponry and the most powerful armies.

The psalm concludes with a petition for God’s king in verse nine. “O LORD, save the king! 

May he answer us when we call.” The people conclude their battle song by again asking God to deliver the king, and expressing their hope God would respond to their prayers when they petition him.

Our passage applied

As pilgrims on earth we do not have a piece of territory which is ours and over which we fight, but instead dwell among the nations, witnessing of God and his wonders. Paul says “we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12).

While we wrestle against the cosmic powers of this present darkness, the spiritual forces of evil, and our own sinful hearts, this psalm reminds us that our strength is found in God, not us. Like the saints of old, we should pray that God would be with us, helping and sustaining us in the struggle, and win the victory for us. God has promised he will deliver us from our enemies to dwell with him for eternity. 

As we pray for our deliverance, we can also give thanks for our anticipated victory in Christ. Because it is God who we trust to deliver us, not the strength of our own hand.

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Read Psalm 19

Summary

“If God existed, he would give me a sign.” This phrase, and others like it, express the idea that God has not revealed himself sufficiently for people to know he exists and to give him the due honour and worship he deserves as Creator.

But though the distance between God and us, the creature, is so great that we could never know of the blessings found in him unless he revealed himself to us (WCF VII.1), we are not left to wonder of God’s existence. God has revealed himself to all men as Creator, and to his people as their Covenant Lord. Psalm 19 praises God for this truth.

Our passage explained

v1-6

In the first six verses of Psalm 19, we read of God’s Glory revealed in nature. “The heavens declare the glory of God, and the sky above proclaims his handiwork” (v.1). All of Creation declares the existence and glory of God to all of us. God’s glory is revealed both “day to day” and “night to night” (v.2) as Creation metaphorically shouts from the rooftops of God’s existence and majesty.

The revelation of God is not limited by time, nor by location. In verses three and four we read that “there is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world.” Nobody is able to escape the proclamation of God’s glory, wherever they are.

The revelation of God’s glory is further described in verses four to six, compared to the sun. The sky is described as a “tent” which God made for the sun to dwell in (v.4). The sun races across the sky like an excited groom heading to meet his bride, or an athlete running his course (v.5), reaching all people (v.6). If the sun, which is so powerful (and was often worshiped) is set in place and limited by God, how much more glorious must God be!

v7-9

From describing God’s glory described in nature, the psalm moves to God’s glory revealed in Scripture. Noticeably now, God is described by his covenant name (translated “LORD”) rather than as the generic “God”. Scripture is described (using various synonyms such as Law, commandment, testimony) in verses seven to nine as “perfect … sure … right … pure … clean … true”. That God’s revelation in Scripture is like this demonstrates God’s glory, because what can really be perfect or clean or true unless it comes from one who is himself the same?

In the same verses, what Scripture does is described. It is described as “reviving the soul … making wise the simple … rejoicing the heart … enlightening the eyes … enduring forever” and are “righteous altogether”. Scripture teaches and wisens our simple hearts, brings rejoicing and true satisfaction, and demonstrates the character of God in its nature, enduring forever and being wholly righteous.

v10-14

The precious character of God’s revelation in Scripture is declared in verse ten. God’s words are “more to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb.” Gold is desirable but more so Scripture. In ancient times nothing was sweeter than honey, but God’s word is sweeter to the taste.

The psalm concludes by encouraging our response to God’s revelation. If God’s Word is the sweetest and most valuable thing, then we must desire it. Reason is given in verse eleven, “by them is your servant warned; in keeping them there is great reward.” Scripture corrects and promises blessing for obedience. 

No wonder David seeks forgiveness from God for his “errors” and inadvertent sins, his “hidden faults” (v.12). Even more so, David asks that God “Keep back your servant also from presumptuous sins; let them not have dominion over me!” so he would not be found ruled by sin, instead of whole-hearted devotion to God (v.13). Instead, David asks that “the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer” (v.14). 

Our passage applied

That concluding prayer ought to be ours too, as we trust in God our fortress and our redeemer from sin. Not only has God graciously revealed himself as the Creator of the world which screams of his glory, but he has revealed himself personally to us and revealed his nature to us especially in his Word. 

Through nature and through Scripture, we are confronted with the God who Is There but does not leave us blind in our sin. He is the God who steps down to relate to us by revealing himself through his Word and through Jesus (who is God dwelling with us). Through Scripture, we are able to see God as he is, and what he has done for us, and respond to his mercy and grace. 

As we celebrate and rejoice in God’s Word, we rejoice in the God whose perfections and wonders it proclaims, just as all Creation speaks of his handiwork.

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Read Psalm 18

Summary

In the first half of Psalm 18, King David praises God, his rock and refuge, for the deliverance which God gave to his people. King David proclaimed for believers of all ages to sing of how God delivers his people from their enemies and protects them.

In the second half of Psalm 18, King David heaps more praise on God. He offers praise for what God has done for him, the King, on behalf of his people. He praises God for his grace, his victory, and his conquering. He completes the Psalm with a concluding praise to God always, for his wonderful deeds.

Our passage explained

v31-36

David’s psalm praises God for his deliverance, and then his goodness. David further praises God’s character by offering praise for God’s grace in verses 31 to 36. He rhetorically asks “who is God, but the LORD? And who is a rock, except our God?” (v.31).

In verses 32 to 34 he elaborates on how God is incomparable. It is God who equipped David with strength and helps him to follow his ways (v.32), who allowed him to escape his enemies like a fleet-footed deer (v.33), and equipped him with the strength and skill to fight (v.34).

But David recognises it was not his own strength and skills which gave him victory, but God. “You have given me the shield of your salvation, and your right hand supported me, and your gentleness made me great” (v.35). Spoke poetically, God saved David, supported him, and raised him to greatness. He also made David’s path plain in front of him, so he did not slip and fall injured (v.36).

v37-42

Since David recognises it was God that gave the victory, he gives praise for God’s victory in verses 37 to 42. He records how he pursued his enemies until they were completely defeated, unable to rise again (vv.37-8). It was because God “equipped me with strength for the battle” (v.39) and caused his enemies to fall at his feet, causing them to flee and surrender so they were utterly defeated (or destroyed; v.40). 

While David had God on his side, his enemies had nobody. They cried out for salvation, even calling on God himself, but God did not answer them because they were not his faithful servants (v.41) and were only calling on God to save them because of the crisis they were in, as David definitively defeated them, beating them “fine as dust before the wind” (v.42).

v43-45

Not only was it God that gave the victory, but God that enlarged David’s kingdom. So in verses 43 to 45 David gives praise for God’s conquering of his enemies. David’s defeat of enemies was not only external but internal. God “delivered me from strife with the people” ensuring his kingdom was internally secure, and “made me the head of the nations” by placing other nations under David’s reign (v.43).

The victory God gave David was certain enough to bring foreigners trembling to him for peace and rule. They come “cringing to me” and had “lost heart” coming “trembling out of their fortresses” because of David’s victories in God’s power.

v46-50

The victory and kingdom given to David causes him to offer praise to God always, in the concluding verses of Psalm 18. David is clear that God alone lives among all the so-called Gods, and blesses the source of his refuge and salvation (v.46). It is God who gave David vengeance over his enemies, rescued him from them, and established him as ruler over them (vv.47-8).

For these deeds David offers praise to God. He will praise God’s name among the Gentile nations, proclaiming what God has done (v.49). Because God gives salvation to his anointed king, showing his covenant faithfulness to David and his offspring forever (v.50), including the true anointed one of God, Jesus.

Our passage applied

The attitude of David expressed here encourages us to see the big picture. We struggle with our own sin and a world which in various times and ways may seek our harm because we identify ourselves with God. But it is not our own strength that we must rely on, instead it is God who gives us the strength and the skill to overcome. Like David, God equips us for war, but it is war against the flesh and the Devil (Ephesians 6:10-18).

God’s covenant love extends to David’s descendants forever, of whom the true and greatest descendant is Jesus, our king. It is through Jesus that we receive God’s grace and deliverance, through Jesus we receive victory over sin and death, and it is Jesus whose reign extends not only to his chosen people but will extend over all the nations.

Like David, our response should not be to proclaim ourselves but to proclaim God among the nations for what he has done. We praise and worship God the Father, our Lord Jesus Christ, and the Holy Spirit, joining David and other saints who worship God for his covenant love shown in all ages.

Resources

Questions? Please contact us. Inspired? Come and worship with us on Sundays.