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Psalm 143: When Sinners Withstand the Wicked

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INTRODUCTION

This psalm is offered up to God in a time of great distress. We do not know if it is from the time of Saul’s persecution, or from Absalom’s rebellion, or from some other time. Regardless, the need is pressing and great, and David is presenting his prayers to God with great urgency.

THE TEXT

“A Psalm of David. Hear my prayer, O Lord, Give ear to my supplications: In thy faithfulness answer me, and in thy righteousness. And enter not into judgment with thy servant: For in thy sight shall no man living be justified. For the enemy hath persecuted my soul; He hath smitten my life down to the ground; He hath made me to dwell in darkness, as those that have been long dead. Therefore is my spirit overwhelmed within me; My heart within me is desolate. I remember the days of old; I meditate on all thy works; I muse on the work of thy hands. I stretch forth my hands unto thee: My soul thirsteth after thee, as a thirsty land. Selah. Hear me speedily, O Lord: my spirit faileth: Hide not thy face from me, Lest I be like unto them that go down into the pit. Cause me to hear thy lovingkindness in the morning; For in thee do I trust: Cause me to know the way wherein I should walk; For I lift up my soul unto thee. Deliver me, O Lord, from mine enemies: I flee unto thee to hide me. Teach me to do thy will; for thou art my God: Thy spirit is good; lead me into the land of uprightness. Quicken me, O Lord, for thy name’s sake: For thy righteousness’ sake bring my soul out of trouble. And of thy mercy cut off mine enemies, And destroy all them that afflict my soul: For I am thy servant” (Psalm 143). 

SUMMARY OF THE TEXT

The psalm is from the pen of David. He begins with the plea that his prayers and supplications be heard (v. 1). He makes the request on the strength of God’s faithfulness, God’s righteousness (v. 1). David is taking a stand against his persecuting enemies, but he well knows that if God wanted to get him, he could not be justified (v. 2). The enemy is persecuting his soul, and has struck his life to the ground. He has been made to dwell in darkness, like a long-dead carcass (v. 3). David’s spirit is overwhelmed; his heart is desolate (v. 4). It was not always this way. David remembers when times were better. He thinks about that. Why could not God do that again? (v. 5). So he stretches out his hands to God, pleading with Him (v. 6). His soul is like cracked earth, parched and dry (v. 6). Pause and reflect. Selah. David urges God to hurry up because he can feel his spirit failing. He does not want to go down to the pit (v. 7). He prays for a hesed-deliverance, and wants to walk uprightly (v. 8). He hides in God, seeking deliverance from God (v. 9). He prays that God teach him to do God’s will, which is distinct from merely knowing it (v. 10). That will is necessarily good because God’s Spirit is good (v. 10). He prays that God would enliven him. And the basis of the prayer to deliver his soul from trouble is for the Lord’s name’s sake (v. 11), for His righteousness’ sake (v. 11). He concludes the prayer with the desire that God (in His mercy) cut off David’s enemies, destroying all those who afflict his soul (v. 12). For David is His servant (v. 12). 

MY SERVANT DAVID

This psalm concludes with David entering his final plea—“for I am thy servant.” To be a servant of God is a great honor, and like all such honors, it is not one for us to take upon ourselves. We do not get to appoint ourselves to this station, even if outsiders consider it to be a lowly station. And David certainly does not take such an honor upon himself.

When David wanted to build the Temple, and Nathan the prophet comes back to countermand what he had earlier approved, this is how that passage begins. “And it came to pass that night, that the word of the Lord came unto Nathan, saying, Go and tell my servant David, thus saith the Lord, shalt thou build me an house for me to dwell in?” (2 Samuel 7:4–5, cf. 8). The Lord tells David no regarding the Temple, but then gives him a staggering promise instead. Someone descended from David will reign on the throne of David forever (v. 13). It is after this that David dares to call himself God’s servant (vv. 19, 20, 21, 25, 26, 27, 28, 29), and he does so again and again.

BEFORE MAN, BEFORE GOD

The basic plea of this psalm is for God to defend. But there is an interesting comment made right near the beginning. “And enter not into judgment with thy servant: For in thy sight shall no man living be justified” (Psalm 143:2). He is asking God to defend, and here he asks that God not attack.

There is righteousness before men, and there is righteousness before God. It is possible for a man to claim righteousness over against other men. The charges and accusations they make are false. They are liars. “False witnesses did rise up; They laid to my charge things that I knew not” (Psalm 35:11). At the same time, in a different respect, what would happen if God took over the prosecution? “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” (Psalm 130:3). 

This is the set up when sinners are used by God to withstand the wicked. Those of us who are involved in the controversies of the day should recognize that if our enemies knew just a fraction of what God knows about us, it would be all over. But they don’t, and He’s not telling. 

RIGHTEOUS FORGIVENESS

Why is He not telling? There is something very strange in this psalm. David is praying for deliverance here, and in the first verse, he is asking for it on the basis of God’s faithfulness, God’s righteousness. He is not asking for mercy, but rather righteousness. How can a sinner ask for anything remotely connected with righteousness? And he does it again in v. 11—“for thy righteousness’ sake bring my soul out of trouble.”

“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).

This is a great mystery, and the only possible solution to it is found in the blood of Christ’s cross. That is the only place where you could ever find a righteous forgiveness. God intends to be just and the one who justifies (Rom. 3:26).  

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Biblical Imitation: Looking Into the Mirror and Not Forgetting What You Look Like (Troy)

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But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.  2 Corinthians 3:18

First, imitation serves as an example of God’s design in how he made the world.  He is the master craftsman, and his world is built to run on a certain mix of fuel.  Inputs drive outputs, and imitation links these together.  In this sense, imitation is inescapable.  It’s not if, but who?  Second, the principle of imitation is intricately linked to how we live our lives and how we raise our kids.  Finally, Scripture show us to how we can take this principle of God’s design and push it into the corners of our daily lives.  The fact that we are starting a new year, adds the spice of considering how we can work our understanding of imitation into real change in our lives versus vain resolutions.  

GOD’S DESIGN – IMITATION

Proverbs 22:24-25, “Make no friendship with an angry man, And with a furious man do not go, Lest you learn his ways and set a snare for your soul.”

IMITATION COMMANDS: DO’S AND DON’TS

3 John 1:11, “Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God.”

IMITATION – PUTTING THIS INTO PRACTICE

Hebrews 13:7, Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.

Test for what you are reading or watching  (social media)

Philippians 4:8, Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.  

PRAYER IN LIGHT OF IMITATING CHRIST

With Christ — Mark 3:14

Like Christ — 2 Corinthian 3:18

For Christ — 2 Corinthians 5:14-15

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Veiled in Flesh the Godhead See (By Prophet Bards Foretold #4)

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INTRODUCTION

We have emphasized in the past that the gospel consists of two aspects—the person and work of the Lord Jesus Christ. The first has to do with who He is, and the second aspect concerns what He has done. Regarding the person of Christ we confess that He is YHWH come in the flesh, Jehovah Incarnate. With regard to His work, we are talking about His life of sinless obedience, His death on the cross, and His resurrection from the dead. What did the Messiah do? He became one of us, only without sin, and He was crucified, buried, resurrected and crowned in Heaven. And who was it that did this thing? It was Emmanuel—God with us. 

This incarnate reality is closely connected with various Old Testament prophecies concerning the Lord’s nativity. Let’s consider some of them now. 

THE TEXT

“For unto us a child is born, unto us a son is given: And the government shall be upon his shoulder: And his name shall be called Wonderful, Counseller, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” (Isaiah 9:6–7). 

SUMMARY OF THE TEXT

Remember that this passage is just a few verses down from our earlier text, the one that predicted that a virgin would conceive. That prophecy received a double fulfillment—first when Isaiah’s wife gave King Ahaz a sign, and the second coming to pass when Gabriel to Mary with his message. All of that took us into Isaiah 8. Here in Isaiah 9, we see that Galiee of the Gentiles will see a great light (vv. 1-2). And then a few verses below that, the prophet Isaiah opens up and starts delivering stupefying truths.

We need to take this whole passage in together. Taken together, you have something that requires the tight theology hammered out at Chalcedon. This is why we hail “the Incarnate Deity.” We are talking about incarnation—true humanity. But we are also talking about the eternal God being the one who becomes incarnate.

First, the humanity—a child is born (v. 6), a son is given (v. 6). He will be named (v. 6). He will sit on the throne of David, meaning He is descended from David (v. 7).

But what names are included? He will be called “mighty God” (v. 6). He will be called “everlasting Father” (v. 6). He will rule on His throne “forever” (v. 7). This is a man, but no ordinary man. 

“Mighty God” is a title that is assigned to the Lord Himself. See the next chapter (Is. 10:20-21). Consider Deuteronomy 10:17. The Lord your God is the mighty God. God is the great, the mighty, the awesome God (Neh. 9:32). The great and mighty God is the one whose name is the Lord of hosts (Jer. 32:18).

Everlasting Father: This is not a Trinitarian reference, where the Second Person is being confused with the First Person. But it is an ascription of Deity. Whatever else it is, He is everlasting. The image is one of a benevolent protector and provider (Is. 22:21; Job 29:16), which describes the behavior of an ideal king. Fathers provide and fathers protect. The Christ, when He comes, will be that for His people (Is. 63:16; 62:8; Ps. 103:13). Christ is going to be this way for us, and He is going to be this way in an everlasting fashion. In short, He is able to save “to the uttermost.”

“Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” (Hebrews 7:25). 

FROM BETHLEHEM, FROM EVERLASTING

We considered Micah’ prophecy earlier, but it pays to revisit it. He is making the same point. The Christ is going to be a man, but not just a man. Where is this man from? We use that word from in two ways. He is from Bethlehem, and He is from everlasting. What does it mean to be from everlasting? This can mean nothing short of Deity. 

“But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting” (Micah 5:2).  

WHAT WE MUST NOT SAY

In all of this, recall what we are confessing when we recite the Definition of Chalcedon together. In this Incarnation, there is a union of two distinct natures—human nature and divine nature. This is a complete mystery to us because we do not understanding how finitude can be united with infinitude. But it united, and the point of union is known by us as Jesus of Nazareth. 

And what can be predicated of one nature can certainly be predicated of the person. And what is predicated of the other nature can also be predicated of the person. We do this when we say that the Creator of the galaxies was laid in a manger. We say that this particular man child was circumcised on the eighth day. But what is predicated of one nature cannot be predicated of the other nature. Thus, for example, it would be incoherent to say that Christ’s body, which was, say, six feet tall, was also omnipresent. 

WHAT HE WAS BORN TO DO

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons” (Galatians 4:4–5).

Collapse that phrase. “Born of a woman . . . to redeem.” God did this at just the right time, when the fulness of time was complete. God sent His Son into the world in order to accomplish a full and complete redemption for His people. And because all of this is true, and true in every respect, it is possible for Him to come to us, and in that coming, save to the uttermost.

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The Seed Royale (Shadows of Bethlehem #4) (CCD)

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INTRODUCTION

The Psalmist said that the wicked dig a pit for capturing the righteous, but they fall into it themselves. Wicked men and godless kings have hounded God’s people, persecuted the righteous, and done the bidding of the Dragon in trying to stop God’s redemptive purposes. But all their schemes miscarry. All their plots are foiled. All their dreams are disappointed. The birth of Christ is the moment when the tide of redemption turned. Christ’s dawn meant that the darkness of despair was driven back. Evil’s doom had come.

THE TEXT

And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king’s sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land. And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the LORD, and made a covenant with them, and took an oath of them in the house of the LORD, and shewed them the king’s son. […]

2Kings 11:1-21

SUMMARY OF THE TEXT

King Jehoram of Judah killed all his brothers (2 Chron. 21:4); he was married to Athaliah, daughter of Ahab & Jezebel  (2 Ki. 8:18); all of Jehoram’s sons were killed in a raid by the Arabians, except Ahaziah, the youngest (2 Chron. 22:1). Elijah had prophesied of the downfall of Ahab’s kingdom and line (1 Ki. 21:21-29). Several years later, Elisha anointed Jehu king of Israel, then tasked him with wiping out Ahab’s line, in accordance with Elijah’s prophecy. When Jehu hunted down King Joram––Ahab’s son, and current king of Israel––Ahaziah happened to be chumming around with Joram (his  brother-in-law); so Jehu assassinated both of them (2 Ki. 9:23-27).

Athaliah’s reign is introduced in such a way as to make the reader feel like everything is all out of whack. It doesn’t follow the expected pattern for the introduction of a new ruler for Israel or Judah. After her son’s death, the annihilation of her father’s dynasty, and the execution of her extended family she asserts herself as ruler of Judah, likely an attempt to preserve her father’s legacy. Her power grab begins by destroying all the royal seed (11:1). David’s line was in grave danger and would have been destroyed had not Jehosheba––the wife of Jehoiada the high priest––stolen the youngest son of Ahaziah, Joash, and raised him in the temple for six years (11:2-3).

When Joash was seven, Jehoiada hatches a plan to restore the rightful king to David’s throne. He conscripts a band of trustworthy leaders, swears them to secrecy, and then shows them the king’s son (11:4). His plan to protect young King Joash while overthrowing the usurping Athaliah involved forming a barricade of bodyguards to surround the temple on a Sabbath day (11:5-8). This scheme was put into action; David’s weaponry was brought out of the treasury; Jehoiada crowned Joash, gave him a copy of the covenant, anointed him, and they all made a noticeable ruckus (11:9-12). Athaliah hears the cries of “God save the king,” rushes to the scene (unfortunately for her, without any bodyguards), sees her grandson, rends her clothes, and cries, “Treason (11:13-14)!” Jehoiada commanded she be executed (outside the temple), along with any that tried to defend her, and his orders were followed (11:15-16). Then a covenant renewal ceremony takes place between the Lord, the king, and the people, followed by a purge of all the Baal paraphernalia (11:17-18). Joash is then seated on David’s throne, and the people rejoice (11:19-20). The narrative then returns to the expected way of introducing a new ruler (11:21).

THE LORD HAS SWORN

Psalm 132:11 promises, “The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.” So, when you read through this soap opera of a Bible story, you might think, “Boy, I hope God has an insurance policy on this promise of His!” Athaliah went about to destroy the seed which God had promised would forever sit upon the throne of David. Further, this threatened the even more ancient promise to Eve. Here was a little baby, about to be slaughtered, upon whom hung Israel’s only hope for the promised Messiah. Sound familiar?

God had sworn to David that his seed would sit on the throne forever, so when Athaliah comes to power that promise seems like a long shot. It’s precisely at the moment when faith seems most improbable and inadequate that God delights to introduce a new character to the story. Out of nowhere comes the woman, Jehosheba. If Bunyan had been tasked with naming the characters of this story, he couldn’t have done any better: Jehosheba means, “Jehovah has sworn.”

True faith does not concern itself with circumstances, it concerns itself with the Lord of the covenant. What has God sword? Faith doesn’t look at the bleakness of the situation and conclude that apostasy is the right course. Faith clings to God’s eternal oath. This holds true for both our justification and our sanctification. God has promised to forgive every last one of your sins and to give you everlasting life. Believe His oath, and so be justified by His grace. But God also calls us in our sanctification to trust His promises, especially when it feels like they are hanging by a thread. Perhaps you’ve stumbled into sin, well return by faith to His promise to lead you in triumph over your sins (2 Cor. 2:14). Maybe you’ve grown timid & fearful in these perilous times, well lay hold of His promise to give to His children a Spirit of power (2 Tim. 1:7). Maybe you feel surrounded by enemies of sin, worldliness, or devilry, well then seize upon His promise to deliver you from all your enemies (Ps. 18:3).

THE PAYOFF

Now, there are a number of ways which this obscure but gripping OT story finds its “payoff” in the story of Christ’s advent. Most obvious is the similarity of Athaliah & Herod’s slaughtering of their rivals (Mt. 2:16-18); Joseph performs a similar role as Jehosheba and Jehoiada, hiding the rightful heir to David’s throne.

In Luke’s narrative Joseph and Mary bring Jesus into the temple (again like Jehosheba and Jehoiada); while there, Jesus is “revealed” to the faithful believers Simeon and Anna (Lk. 2:25-38), like Joash was revealed to the faithful. Luke doubles down on this theme in the story of Mary and Joseph looking for 12 year old Jesus, and they find him, once more, in the temple, surrounded by the Jewish teachers (guardians of the faith). Jesus informs his parents that He is doing His Father’s business.

CHRIST IS REVEALED

It is right for Jesus, as Israel’s the rightful king, to be revealed in the temple. Israel’s kings were at their best when they fostered true worship of Yahweh in the temple. Joash’s home from infancy was Yahweh’s temple. The text calls him “the king’s son (2 Kg. 11:4, 12);” this both establishes the rightful claim that Joash has to David’s throne, and that Joash is a true son of Yahweh, the true King of Israel. So then, Jesus’ early visits to the temple function in much the same way. Here is David’s heir whose dwelling place is Yahweh’s house and is also Yahweh’s son.

The Christ has been revealed. Jesus is the rightful king. He is the Son of the Father. He is king, and priest, and prophet. So, though the dragon raged against him, and though wicked men still scheme for the downfall of Christ’s empire, they will fail and fall into their own traps. Christ is King of Heaven and Earth, and there’s not a damn thing the powers of earth or hell can do about it. Merry Christmas!

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Deck Your Idols (Advent Grab Bag #3) (King’s Cross)

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INTRODUCTION

There is great confusion in the modern church over the doctrine of repentance – over the fact that the good news of the gospel includes the command to turn from sin and idols. This command, just the like the command to “believe,” is a command in which Christ gives what He commands. And what He gives is Himself. Therefore, repentance is entirely grace, but it is a potent and powerful grace because precisely because it is primarily aimed at God’s glory.

The Text: “Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting…” (Mic. 5:1-15).

SUMMARY OF THE TEXT

In the midst of calling Israel and Judah to repentance, Micah (a contemporary of Jeremiah, cf. Jer. 26:18), foretold the birth of Jesus Christ in Bethlehem (Mic. 5:1-2, cf. Mt. 2:5-6). Not only that, but this is one of the texts that teaches that this Christ who was born of Mary was eternally begotten of the Father, “whose goings forth have been from of old, from everlasting” (Mic. 5:2). While there will be great travail in Israel, the Messiah will stand and feed in the strength of the Lord, bringing great peace and deliverance from their enemies (Mic. 5:3-6). A remnant of Jacob will be as dew and showers upon the grass and as a lion among the Gentiles, cutting off many enemies and strongholds (Mic. 5:7-11). And God will cut off all witchcrafts and graven images and idols with great vengeance (Mic. 5:12-15). 

THE BIBLICAL DOCTRINE OF REPENTANCE

Jesus came preaching repentance (Mt. 4:17, 9:13, Mk. 1:15, 2:17, Lk. 5:32), and He continued with the same message to the churches after His ascension (Rev. 2:5, 16, 21, 22, 3:3, 19). This was also the message that the apostles preached (Mk. 6:12, Lk. 24:47, Acts 2:38, 3:19, 5:31, 17:30). Repentance means to turn around, to stop doing one thing and going in one direction, and begin doing something different and going in the other direction. Repentance means putting off childish folly and growing up into Christian maturity (Eph. 4:14-15). It means putting off the old man corrupted with deceitful lusts and putting on the new man which God is creating in us in righteousness and holiness (Eph. 4:22-24). 

Repentance means putting away lying and telling the truth (Eph. 4:25). It means putting off fleshly anger and not letting the devil into your home by going to bed with a grudge or bitterness (Eph. 4:26). It means not stealing from anyone and instead working hard and paying your own bills, until you have extra to share with those in need (Eph. 4:28). It means refusing all corrupt communication, bitterness, foul language, and instead speaking what is edifying, kind, tenderhearted, and full of forgiveness (Eph. 4:29-32). The Bible describes this process as a kind of holy violence and warfare: plucking out eyes and cutting off hands to avoid Hell (Mt. 5:27-30), reckoning yourself dead to sin (Rom. 6:11), and putting to death sexual immorality and idolatry (Col. 3:5). This requires a holy hatred and vengeance against your sin and idols. 

REPENTANCE IS A GIFT

We see that repentance is a gift in the fact that ministers must patiently instruct those in disobedience with the hope that God will grant them repentance (2 Tim. 2:25). The Christians in Antioch rejoiced when they heard that God had given the Gentiles repentance (Acts 11:18). This is part of the work of the Holy Spirit of grace that allows sinners to see Christ pierced for their sins and mourn with deep bitterness for their sin, like one whose son has died (Zech. 12:10). 

One of the most remarkable things that the Bible teaches is that the gift of repentance isn’t primarily for our good, but rather it is for the benefit of others watching and the glory of God: “Then shall ye remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight for your iniquities and for your abominations. Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways… Then the heathen that are left round about you shall know that I the Lord built the ruined places, and plant that which is desolate… and they shall know that I am the Lord” (Ez. 36:31-38). This may be one of the chief reasons for failure in this area: we want repentance because we want to feel better or be better, but God wants us to repent for His glory. 

APPLICATIONS

Let the violence of the Bible teach you what God wants you to do with your sin: drive a stake through its head like Jael did with Sisera (Jdg. 6:26), hack it to pieces like Samuel did to Agag (1 Sam. 15:33 ), chop off all their heads and put them in baskets at the gate of the city like the men of Samaria did with Ahab’s sons (2 Kgs. 10:8). Destroy the pagan altars, break down the images, cut down the sacred groves of trees, and burn the graven images with fire (Dt. 7:5). And of course, at the center of it all is Jesus Christ, “who bare our sins in His own body on the tree, that we being dead to sins, should live to righteousness, by whose stripes ye were healed” (1 Pet. 2:24). Don’t just say you’ll try to stop. Make real changes to your life in order to stop sinning because Christ is worthy. Plead with God to do whatever it takes and take action. 

Christ was born in Bethlehem in order to destroy all idols. You cannot celebrate Christmas and cling to any sin. Where is the altar to a false god in your life? What is that old idol you keep going back to? Worry? Envy? Lust? Anger? Bitterness? Drunkenness? Respectability? Israel was still worshipping Egyptian gods almost a hundred years after the Exodus (Josh. 24:14). Haven’t you seen the wonderful works of God? 

Our land is under a great curse because we refuse to destroy our idols. But we serve a jealous God and the more we celebrate the birth of Christ the Idol-Crusher, while continuing to serve our idols, we provoke the living God. As God judged Israel, He still judges the nations and His Church in particular (cf. Rev. 2-3). He will destroy all the idols, and the only question is whether we will be destroyed with them or whether we will turn from them and be saved. But Christ was born to save. So repent. And glory to God in the Highest. 

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