INTRODUCTION

Part of growing up into biblical wisdom is coming to understand just how grave the situation is and at the same time just how good and just our God is. It’s worse than you think, and God has it in hand. American Christians need a lot more desperation in their prayers, and then a lot more praise in their hearts.

The Text: “Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me…” (Psalm 7:1-17)

SUMMARY OF THE TEXT

The context of this Psalm is a bit mysterious. A “shiggaion” is probably a song of deep or intense emotion. The word only occurs in one other place in Hab. 3:1. Cush the Benjamite is not mentioned anywhere else in the Bible, although it seems likely he was in some way involved in Saul’s persecution of David since Saul was from Benjamin.

David cries out for deliverance from an enemy seeking to tear his soul to pieces like a lion (Ps. 7:1-2). He prays an oath, saying that if he has done anything to deserve such treatment, let it come upon him (Ps. 7:3-5). David pleads with God to arise in His anger, and he asks God to judge him according to his righteousness and integrity (Ps. 7:6-8). David prays that God’s judgments would distinguish between the righteous and wicked, since God is angry with the wicked every day (Ps. 7:9-11).

The psalm warns that if the wicked will not turn from their evil ways, God will hunt them down (Ps. 7:12-13). The wicked do not merely do evil; they labor in their evil, bringing it forth with great effort and determination like a woman giving birth and they will fall into their own pits and plots (Ps. 7:14- 16). So David praises the Lord for His righteous judgments (Ps. 7:17).

THE INSOLENT REBELLION

Because of God’s goodness and power, evil is kept in significant check. This is the doctrine of common grace: God constantly restrains the evil impulses of sinners. Because of this, people are tempted to think that evil is not as bad as it is. We do not see sin for the insolent rebellion and suicidal terrorism that it is. For example, it came as something of a surprise for many when the COVID insanity persecuted businesses and churches and medical freedom. But “tyranny” is simply lawlessness: “As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people” (Prov. 28:15). If God and His law are not over the state, then you have a lawless state, a tyrannical state. The lion may not be hunting you right now, but it can turn on you any minute.

Many Christians have made peace with a lawless state simply because it hasn’t targeted Christians explicitly yet. But every law or policy in defiance of God’s law is an inherent claim to the right to. This is what pure democracy is: “vox populi vox dei.” Whether we are talking about socialized medicine, sodomite mirage, the abortion carnage, or unjust taxation, it doesn’t matter what the people vote for if they are disobeying God. We can and should be deeply grateful for God’s restraining mercy on our land, but we must recognize that we live in a land full of roaring lions and ranging bears.

OUR RIGHTEOUSNESS

It’s often hard for Calvinists to pray the psalms that ask God judge us according to “our righteousness,” since we believe in “total depravity,” but there are at least three reasons we should not choke on these words at all.

First, we believe that by faith in Jesus Christ, His righteousness has truly been imputed to us, and therefore we are righteous in the sight of God (Rom. 4:22-25). He has done this by His free grace, and therefore it is humility to appeal to it. Second, remember that the Psalms are the Songs of Christ (Col. 3:16). He is our lead singer, and we sing in Him. This is really just another way of saying the first, but Christ sings for us and our lives are hidden in Him (Gal. 2:20, Col. 3:3). Third, the Holy Spirit is working in us what is well-pleasing to God (Eph. 2:10, Heb. 13:21). There really is a difference between the fruit of the Spirit and the works of the flesh (Gal. 5:19ff). It is not inappropriate to ask God to judge between us and our enemies on this basis. We cannot do it on an absolute basis (if God should mark iniquity, who could stand? Ps. 130:3), but we can do it on the basis of God’s work. And when we do, we should be willing for God to hold us to it (Ps. 7:3-5).

NO LITTLE SINS

This psalm says that the wicked “labor” with iniquity, literally they are “pregnant” with evil, having “conceived” mischief, which will always give birth to monstrous lies (Ps. 7:14).

James says that every man is tempted when he is drawn away by his own lust and enticed, and conceives sin, and when sin is born it brings forth death (Js. 1:14-15). The answer to this is looking to God as the giver of every good and perfect gift (Js. 1:17). When you think of “lust” do not merely think of sexual lust; think of all your desires, all your longings. Desire is not evil, but it must be constantly taught to receive the good and perfect gifts of God. Desire turns into sinful lust when it resents what God has given (and not given). This can be your desire for a meal, a different tone of voice from your spouse, better pay, different clothes or body, a car, a husband/wife, children, a house, leadership/respect, etc.

Psalm 19 says that the fight against sin begins at the level of “secret sins,” or they grow into presumptuous sins, which grow into great transgressions (Ps. 19:12-13). This is why sins need to be put to death when they are little through confession, repentance, and forgiveness. Keep short accounts. What are you in labor with?

CONCLUSION

We live in a land that has attempted to make peace with evil, but that is to actually be at war with God and to have God angry with us as a nation. And much of the church has led in this insolence. At the same time, He has demonstrated that He is a God who distinguishes between the wicked and the righteous. God did this in Sodom, and He has done this decisively in the resurrection of Jesus. How much more will He do this in our land, where thousands still refuse to bow to the death-Baals?

Worship holds these realities together. The joy of the Lord if your strength. If you would avoid the ditches of panic and apathy, worship the Lord and sing the Psalms with gladness. Keep your eyes fixed on Jesus. The Cross is where God’s justice and mercy meet, and He will always do what is right.

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INTRODUCTION

The Christian religion is not stoic; it is covenantal. This means that we do not deny or seek to ignore the real pain and trouble that we face, but we live in the certainty that every atom in the universe obeys its Lord. God has determined to work in this world to restore it, through His covenant Word and covenant Presence. He has determined to act for His people in history, and so one way we trust our Lord is by crying out to Him in our trouble expecting Him to act.

The Text: “To the chief musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure…” (Ps. 6:0-10)

SUMMARY OF THE TEXT

This psalm can be broken into three sections: the first section is a desperate cry for mercy (Ps. 6:1-3), the second section is the request for deliverance because of his enemies (Ps. 6:4-7), and the third section is the triumphant turn, defying enemies and resting in God’s answer (Ps. 6:8-10).

David’s initial cry for mercy acknowledges that God disciplines His people, but David prays that the discipline would not be so fierce (Ps. 6:1). He cries out for healing because he has grown weak in his body; even his bones are troubled (Ps. 6:2). But his soul is troubled the most, and so he cries out to the Lord, ‘how long?’ (Ps. 6:3). The word for “troubled” could also be translated “panicked” – this is intense pain and fear.

Then David makes his direct request, asking God to return and deliver his soul; he asks God to save him for the sake of his covenant mercy (Ps. 6:4). David appeals to God’s honor and asks how it is better for him to be in the grave where he cannot give thanks out loud (Ps. 6:5). And he once more tells God what his pain and grief are like: groaning, crying, and wearing thin because of his enemies (Ps. 6:6-7).

Having cast his cares upon God, David faces his enemies and warns them in no uncertain terms to leave him alone because God has heard him (Ps. 6:8). Because God has received his prayer, he sings defiantly that his enemies will be ashamed and panicked and turn away in a moment (Ps. 6:9-10).

CHRISTIAN PEACE & TROUBLE

The Bible does not teach that Christians never feel down or anxious or troubled. Rather, the Bible teaches that Christians know what to do with their trouble. In Philippians 4, it says, rejoice always, maintaining self-control because the Lord is with us, and then it says that this means we ought not be anxious about anything, but by prayer and supplication with thanksgiving, make our requests to God (Phil. 4:4-6). And the promise is that the peace of God which passes all understanding, will guard your hearts and minds in Christ Jesus (Phil. 4:7). This is the basic biblical outline for dealing with depression, anxiety, and panic: practice rejoicing, remember that God is present, and present your requests to God with thanksgiving.

While Christians are certainly to fight depression and anxiety and panic, they are to fight it by bringing it to God. David is not describing a mere cerebral experience; he is describing an ache in his whole being (Ps. 6:2-3). But he does what the godly always do: he brings it to the One who can handle it all.

GOD’S STEADFAST LOVE

The central request is that God would turn, deliver, and save for the sake of His hesed. The word hesed is the word for God’s covenant mercy or His steadfast loving kindness. God’s hesed is His sworn allegiance to His people in the covenant. This is the center of David’s appeal in the midst of his pain: “I am yours. Save me. Deliver me because You have claimed me and promised to never leave me.”

This is what gives Christians great boldness even in the face of great trouble: sickness, abortion, political corruption, terrorism, sexual debauchery, etc. We do not deserve God’s mercy, but God has freely promised it and therefore He loves to be asked for it. Adam and Eve were promised mercy in the Garden, and Noah found grace in the eyes of the Lord. God’s covenant mercy called Abraham, Isaac, and Jacob, and delivered Israel out of Egypt, through the wilderness, and into the Promised Land and established the Kingdom under David. Despite all their sins and failures, God’s covenant is His sure and eternal Word to be the God of His people and to save them and deliver them from their sins, from the grave, and from all our enemies. And on top of all of that steadfast love, God sent His only Son to seal it in His blood for all time.

This is part of David’s appeal regarding the silence of the grave. It is absolutely true that to be absent from the body is to be present with the Lord (2 Cor. 5:8), but the silent grave of every saint is still a standing, temporary offense to the Covenant of Grace, awaiting the sure and certain hope of the resurrection of the body. The promise is that even the grave must be undone. Death will be swallowed up in victory. The worship of Heaven is currently embodied by the Church on earth, but at the resurrection, the graves will be opened and the worship will thunder.

THE LORD JESUS HEARS

This psalm uses God’s covenant name YHWH eight times: four times in the initial cry for mercy, one time in the request for deliverance, and three more times in the defiant doxology at the end. This is the name that was given to Moses at the burning bush, “I am,” but in the third person, “He is” (Ex. 3:14-15). In Jewish tradition the name was rarely pronounced and the vowels were not printed (YHWH), and the generic word for “lord” (Adonai) was substituted, with the vowels from Adonai sometimes inserted, creating the word “Jehovah,” although most modern scholars think the original vowels would give us something more like “Yahweh.” Our English Bibles designate YHWH as “LORD” in all caps as opposed to “Lord.”

Some have thought it important to return to a regular use of the name “Yahweh,” and while it is perfectly fine to use, the New Testament gives us at least two indications that it isn’t necessary. First, when the New Testament quotes the name, it routinely translates it with the generic Greek word for Lord (“kurios”) (e.g. Mt. 3:3, 22:44). But secondly, and more emphatically, God has given us a new covenant name for Himself: Jesus – which means “savior.” In Romans 10 it says that if you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you will be saved, and then a couple verses down it quotes from Joel to prove this is true: “For whosoever shall call upon the name of the LORD shall be saved” (Rom. 10:13, cf. Joel 2:32). Jesus is Yahweh; Jesus is LORD.

CONCLUSION

Question 1 of the Heidelberg Catechism famously begins: What is your only comfort in life and in death? That I am not my own but belong body and soul in life and in death to my faithful Savior Jesus Christ…

This is our only comfort: that we belong to Him. He has purchased us with His blood. He has claimed us publicly in baptism and set His name upon us. And therefore, He has claimed all that we are: your family, school, business, city, nation. He is Lord. So cry out to Him. Claim His covenant promises. And then defy all your trouble in the name of Jesus.

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