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The Potency of Right Worship

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INTRODUCTION

Many of the problems confronting modern Christians is that they diligently try to do the right thing . . . in the wrong categories. They try guitar fingering on a mandolin; they try chess rules on a backgammon board; they apply the rules of French grammar to English. And for us to draw attention to such mistakes is not to object to any of these things in particular—chess, guitar, backgammon, whatever. But this is the mistake we make whenever we try to “make a difference” and our activity does not proceed directly from a vision of the Almighty Lord, high and lifted up.

Practical Christian living is not to be conducted in a little traditional values box, in which we learn how to do this or that. Practical Christian living must occur under Heaven, under an infinite sky, in the presence of God.

THE TEXT

The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. A fire goeth before him, and burneth up his enemies round about. His lightnings enlightened the world: the earth saw, and trembled. The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth. The heavens declare his righteousness, and all the people see his glory. Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods. Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD. For thou, LORD, art high above all the earth: thou art exalted far above all gods. Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. Light is sown for the righteous, and gladness for the upright in heart. Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness” (Ps. 97:1-12).

SUMMARY OF THE TEXT

God reigns, and the whole earth is called to rejoice in that fact (v. 1). His holiness is not what we might assume—His righteousness and judgment are like clouds and darkness (v. 2). A fire precedes Him, and burns up His enemies (v. 3). Lightning flashes, and the whole created order sees it, and trembles (v. 4). In the presence of God, hills and mountains melt like wax in a fire (v. 5). The heavens preach, and everyone sees His glory (v. 6). A curse is pronounced—confounded be all false worshippers, and all gods are summoned to worship the one God (v. 7). When this is proclaimed, Zion hears and is glad. The daughters of Judah rejoice (v. 8). Why do we rejoice? Because the Lord is exalted high above all the earth (v. 9). This transcendent sense of true worship has potent ethical ramifications—you that love the Lord, hate evil (v. 10). In this setting, God delivers His people from those who return the hatred (v. 10). Light is sown for the righteous; gladness for the upright (v. 11). We are summoned by Him to therefore rejoice, and to give thanks as we remember His holiness (v. 12).

CLOUDS AND DARKNESS

Holiness is not manageable (v. 2). Holiness does not come in a shrink-wrapped box. Holiness is not marketable. Holiness is not tame. Holiness is not sweetsy-nice. Holiness is not represented by kitschy figurines. Holiness is not smarmy. Holiness is not unctuous or oily. Holiness is not domesticated. But worship a god who is housebroken to all your specifications, and what is the result? Depression, and a regular need for sedatives—better living through chemistry.

Holiness is wild. Holiness is three tornadoes in a row. Holiness is a series of black thunderheads coming in off the bay. Holiness is impolite. Holiness is darkness to make a sinful man tremble. Holiness beckons us to that peculiar sort of darkness, where we do not meet ghouls and ghosts, but rather the righteousness of God. Holiness is a consuming fire. Holiness melts the world. And when we fear and worship a God like this, what is the result? Gladness of heart.

GLADNESS FOR THE UPRIGHT IN HEART

Worship the god who does nothing but kittens and pussy willows, and you will end in despair. Worship the God of the jagged edge, the God whose holiness cannot be made palatable for the middle-class American consumer, and the result is deep gladness. Do you hear that? Gladness, not pomposity. And, thank God, such gladness does not make us parade about with cheeks puffed slightly out, or speak with lots of rotund vowels, or strut with sanctimonious air. Gladness, laughter, joy—set these before you. This is deep Christian faith, and not what so many are marketing today in the name of Jesus. The tragedy is that in the name of relevance the current expression of the faith in America today is superficial all the way down.

YE THAT LOVE THE LORD…

Hate evil. So this is why an ethical application of the vision of the holy is most necessary. If we bypass this vision of who God actually is, the necessary result will be a prissy moralism, and not the robust morality of the Christian faith. The distance between moralism and true morality is vast, and the thing that creates this distance is knowledge of the holy. Those who content themselves with petty rules spend all their time fussing about with hemlines, curfews, and scruples about alcohol. But those who see this folly and go off in their own little libertine direction are no better. The former act as though their moralism is grounded on the dictates of a gremlin-like god who lives in their attic, but his word is law. The latter say that this is stupid, and aspire to become the gremlin themselves. There are therefore two parts to this: love the Lord. Hate evil.

THE POTENCY OF RIGHT WORSHIP

In this psalm, how should we define right worship? The answer is that right worship occurs when the congregation of God approaches Him, sees Him as He is, and responds rightly, as He has commanded—in joy and glad submission. Such worship necessitates turning away from all idols (v. 7), and turning to the holy God who cannot be manipulated. And in this psalm alone, what does right worship do? What effect does it have? What are the results? The earth rejoices (v. 1). All the islands are glad (v. 1). His enemies are consumed with the fire that goes before Him (v. 3). The earth is illuminated by His lightning, and trembles (v. 4). In the presence of the Lord (and in worship we are in the presence of the Lord), the hills melt (v. 5). The heavens preach, and the people see His glory (v. 6). Idolaters are flummoxed, confounded (v. 7). The universal call to worship is even issued to the idols (v. 7). Zion hears and is glad, and the daughters of Judah rejoice (v. 8). The name of God is exalted above every name (v. 9). The saints of God learn to hate evil, and God preserves them from those who persecute them (v. 10). Light and gladness are sown in our hearts (v. 11). His righteous people rejoice, and are grateful when they remember His holiness (v. 12).

A CALL TO WORSHIP

Those who serve graven images are confounded (v. 7). Those who worship false gods cannot be anything but confounded. Those who worship the true God falsely are missing the scriptural call as well. But those who worship rightly will inherit the earth.

I said a moment ago that we must see God as He is in order to worship Him rightly. But also remember that there is no way to see God as He is except through the way appointed. And that way appointed, appointed by the will of the Father, is through Christ, the person and work of Christ. Apart from Christ, the holiness described in this psalm would be holiness still, but if we had no mediator, we would be consumed like a wadded-up tissue in a furnace. But in Christ, through Christ, and upon Christ, the only things to be consumed is our sins and our sorrows. As one old Puritan put it, when the three young men were thrown into Nebuchadnezzar’s furnace, the only thing to burn was their bonds.

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Reforming the Family

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INTRODUCTION

We understand that there is no such thing as a healthy Christian community without a large number of healthy Christian families. Just as you cannot have a good omelet without good eggs, so also it is impossible to have a cheerful town, or church, or community, when all the households are just little oases of misery.

THE TEXT

“Trust in the Lord, and do good; So shalt thou dwell in the land, and verily thou shalt be fed. Delight thyself also in the Lord; And he shall give thee the desires of thine heart. Commit thy way unto the Lord; Trust also in him; and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. Rest in the Lord, and wait patiently for him: Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. Cease from anger, and forsake wrath: Fret not thyself in any wise to do evil. For evildoers shall be cut off: But those that wait upon the Lord, they shall inherit the earth” (Psalm 37:3–9).

SUMMARY OF THE TEXT

At the beginning of our passage, we are told (simply) to trust God and to do good (v. 3). The consequence of this is that you will dwell in the land and you will be nourished (v. 3). When you delight in the Lord, your desires are thereby calibrated (v. 4). Not only are they calibrated, but they are also granted. This is why Augustine could say something like “love God and do as you please.” The future is a big unknown, and God is the only one who holds it in the palm of His hand. That is why we must commit our plans to Him (v. 5), and He will bring it to pass. He is the one who will make your righteousness and your judgment shine like the midday sun (v. 6). Rest in the Lord, and rest in His timeline (v. 7). The wicked can seem like they are getting ahead because of how they cut corners, pursuing a “quick growth” prosperity. Don’t get worked up about it (v. 8). This is because God will cut off the evildoers, and those who wait upon the Lord will be the ones who inherit the earth (v. 9).

CONFESSION IN THE FAMILY

When we tolerate or nurture unconfessed sin in our lives, this makes it impossible for us to delight in the Lord. When we are disobedient, God’s hand is on us for chastisement (Heb. 12:11; Ps. 32:4), and God does know how to spank. But if we walk in the light as He is the light, we have fellowship with one another (1 John 1:7). And in order to clear the way so that we can walk in the light, it is necessary for us to confess the ways we have walked in accord with darkness (1 John 1:8-10).

This is an illustration I use in my premarital counseling, and because I am not tired of using it, I am going to bring it in here. Imagine two houses, side by side. Five kids in each one, husbands work at the same company, they attend the same church, the wives are good friends, and they drive the same kind of van. The only difference you can see between the two homes is that one is immaculate and the other one is blitzed. But this difference is not created by how many breakfast bowls are used, or how many t-shirts are put on in the morning, or how many shoes are put on in the morning. That is all the same. The difference lies in when things are cleaned, picked up, and put away. That is where the difference is.

Now far too many conservative Christian evangelical households are (spiritually speaking) something like the closets at the crazy cat lady’s house.

COVENANT IN THE FAMILY

We live in the midst of covenant realities, and covenants are larger than the sum of their parts. Covenant realities are realities, which is another way of saying that your family is a thing in the world. It is not simply a “living arrangement.”

We as Christians are members of the new covenant, of course, as the prophet Jeremiah predicted (Jer. 31: 33ff). The Church is a covenant reality. But we are a covenant reality all the way down. Marriages are what they are by covenant. The faithless wife in Proverbs was faithless because she forgot the covenant of her God (Prov. 2:17). The faithless husbands in Malachi were faithless because they had dealt treacherously with the wives of their covenant (Mal. 2:14).

What is needed in many households is an understood structure for your obedience. Your family’s last name is a thing, a covenantal thing, an entity. And because it is an institution created by God, He is the one who writes the by-laws. He is the one who assigns the various offices, and He is one who gives us our respective duties.

FRUITFUL HONOR

Do you want to dwell in the land? Do you want to inherit the earth (Ps. 37:11)? What is the first commandment with a promise then? “Children, obey your parents in the Lord: for this is right. Honour thy father and mother; (which is the first commandment with promise;) That it may be well with thee, and thou mayest live long on the earth” (Eph. 6:1–3). This required honor takes two forms. The first is the obedience that children should render to their parents. The second is the financial support that grown children must render to their parents: “But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye” (Mark 7:11–13).

WHAT DOES IT MEAN TO CALL SOMETHING CHRISTIAN?

Christ is the Second Person of the Trinity, and is therefore omnipresent. He is everywhere present. But He is not present everywhere covenantally. And so what do we mean when we say something—like our household—is Christian? We should mean that Christ is present, and present covenantally.

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19).

Is your home a Christian one? Have times of refreshing arrived there from the presence of the Lord?

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Sing Because He is There

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INTRODUCTION

Living as we do in insane times, we need to be reminded regularly of what we’re supposed to be doing. Otherwise, it is easy to get distracted by the next kamikaze clown car that pulls into town. We have said, and we will not get tired of saying, that our central duty is to worship the Lord, centrally here in corporate worship, but the point is for that gladness and thanksgiving to pour out into our homes and work. And it’s fitting that we take time periodically to make a point of that, as we do in our country for Thanksgiving. So this is a message about celebrating Thanksgiving in the presence of our enemies, Thanksgiving for insane times. Psalm 98 gives us glorious words to sing, to meditate on, to believe, and to live.

THE TEXT

“O sing unto the LORD a new song; for he hath done marvelous things: his right hand, and his holy arm, hath gotten him the victory…” (Ps. 98).

SUMMARY OF THE TEXT

This song calls out to everyone and everything to sing to the Lord a new song because God has done wonderful things right out in the open for everyone to see: the pagans and the house of Israel and all the ends of the earth have seen it (98:1-3). Not only should all the people sing, but all the earth should rejoice loudly, with strings and horns, because the Lord is King (98:4-6). Let the sea churn with loud praise and everyone on the sea and on the coastlands, and let the rivers clap their hands and the whole congregation of mountains should shout at the same time (98:7-8). All of this is “before the Lord” because He is there, and therefore He is judging the whole world in perfect justice (98:9).

A NEW SONG

While it is certainly fitting to write and compose new songs for praise, like Israel did on the banks of the Red Sea (Ex. 15) or when Mary did at the approaching birth of Jesus (Lk. 1), the fundamental point is that our gratitude and praise need to be new. Our hearts need to be new. This psalm is gloriously generic: “for wonders He has done.” Perhaps the psalmist is thinking of the Exodus or maybe other victories in battle or deliverances, or perhaps even creation itself. While this psalm does anticipate new acts of salvation, the emphasis is on new praise, new gratitude because God is there. A constant search for novelty often leads people away from Christ who is the same yesterday, today, and forever (Heb. 13:8). God’s mercies are new every morning not because God changes in the slightest but precisely because He doesn’t. New hearts sing new songs of thanksgiving because they see what’s right in front of them.

A PUBLIC SALVATION

As we have noted, this psalm doesn’t give any one particular historic moment for this call of praise, but do not miss the fact that this is a psalm of praise for past salvation in hope of ongoing and future salvation. “… his right hand, and his holy arm hath gotten him the victory. The Lord has made known his salvation…all ends of earth have seen the salvation of our God…” (Ps. 98:1-3). But then, having called everyone and everything to celebrate that, the final verse says, “Before the Lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity” (98:9). This is a song of praise not for a moment where there are no dark clouds in the sky. This is a psalm of praise for when God’s people need justice and vindication. Why should we sing this new song of praise? Because God has acted in the past to judge and save (98:1-3) Because He is King (98:6), and He is there (98:9) and He comes to judge the world (98:9). This is not merely the justice of the end of the world (although it includes that). The kind of salvation this psalm is celebrating and anticipating is the kind He has done before, the kind that is “openly shown” and “all the ends of the earth have seen.”

THE RIVERS DO CLAP

While we know that all of creation groans in eager expectation, waiting for the redemption of mankind (Rom. 8:19-23), nevertheless, all of creation has always and will always still declare the glory of God (Ps. 19:1-2). While it will one day be completely free of the curse of sin, the sea roars right now in praise of the King. The rivers clap their hands together now because Jesus is King. The mountains do shout joyfully in allegiance to their Maker. In other words, we call on the whole creation to sing with us right now, but they are singing already and the Bible says that in general, it’s people who need to catch up. Creation is telling the glory of God every day, and it’s people who tend to miss it, ignore it, or willfully suppress it (cf. Rom. 1:18-20). Thus, the existence of the glory and majesty and beauty and order of creation proclaims to us and the whole world that God is King: He is present and at work judging the world now.

CONCLUSION

If Israel could sing this song having creation, the patriarchs, the exodus, the judges, and some of the kings and prophets, how much more do we have reason to sing? We have all of that, plus the rest of the Old Testament, and the fulfillment of all those promises in Jesus: His birth, life, miracles, His teaching, His courage and compassion, His love unto death, His public trial, beatings, mockings, and crucifixion, His resurrection from the dead, ascension into Heaven, and the pouring out of His Spirit. We have the ministries and testimonies of the apostles, the early church fathers, the martyrs, the evangelists and missionaries for over two thousand years: His forgiving, saving, delivering, comforting, blessing – the wonders He has done.

What do you do when the world has gone mad? What do you do when it is dark? You smile and you sing before the Lord. That means you know He’s there. He’s present. And if He is here, then He sees and He is judging until everything is right. The central way you know this is because He sent His only Son into the world: that was the greatest victory, the greatest salvation, His full righteousness in the sight of all the nations. He remembered His mercy and truth at that point in history as the most public display that He will never forget His mercy and truth to His people. He came in person so that we (and the whole world) might know that this is His world.

So sing. No really: you have to sing. I don’t care if you can’t carry tune in a bucket full of holes. Neither can the mountains. Make a joyful noise. Men, sing. Sing in your homes. Sing around your table. Practice. Learn. Keep trying.

God’s goodness towers over the current darkness. Do not be distracted. Keep your eyes fixed on the King. And make a point to celebrate His towering goodness this week. Let your tables be filled with good things and laughter and singing before the Lord. He is King, and He comes.

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Covenant Life Together #1

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INTRODUCTION

One of the things that happens when you move into Reformed or Presbyterian settings is that you start hearing the word covenant a lot. I had a friend who once accused us of talking about covenant peanut butter and covenant jelly. He wasn’t wrong, but then again, neither were we.

THE TEXT

“The meek will he guide in judgment: And the meek will he teach his way. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies . . . The secret of the Lord is with them that fear him; And he will shew them his covenant” (Psalm 25:9-10, 14).

SUMMARY OF THE TEXT

The Scriptures are covenantal from front to back. The Old Testament is actually the Old Covenant, and the New Testament is the New Covenant. God made a covenant with Adam in the Garden, but Adam transgressed that covenant of life (Hos. 6:7). God made a covenant with mankind, promising not to inundate the world again (Gen. 9:8). God made a covenant with Abraham (Gen. 17:9), and we are gathered here this morning because the covenant-keeping God continues with His faithfulness (Rom. 4:13). And marriage is described as a covenant (Mal. 2:14; Prov. 2:17), not a mere contract. In short, our lives together in this community are a tight weave of covenantal bonds.

It is our responsibility to understand what this means. But if we must learn to judge rightly, it must begin with meekness (Ps. 25:9). If we are meek—teachable, humble, receptive—then God will teach us His way (v. 9). For those who learn what He is teaching, and who keep His covenant and testimonies, all His ways are mercy and truth (v. 10). This shows us that what we learn dictates the way it goes with us in the way as we walk there. We learn mercy and truth, and the Lord shows us mercy and truth as we walk in that way. A few verses later, we are told that the secret of the Lord is with those who fear Him, which adds another component (v. 14). We are to fear God, walk before Him in meekness, and He will surround us with mercy and truth. And He will show us His covenant.

COVENANT BONDS

A covenant is bigger than the sum of its parts. A covenant is stronger than the mere agreement that caused the parties at the first to enter into it. The covenant over-arches everything, and exists in its own right. Your families are held together by covenant. This congregation is a covenant community. We are in covenant with all the saints all over the world, and every week we partake of the cup of the new covenant.

I said earlier that a covenant is not a “mere contract.” The signatories to a contract could together decide that neither of them wanted to be under contract anymore, and this means they could shake hands and be done with it. Smith didn’t have to deliver the widgets any more, and Jones didn’t have to pay for them. This is because the parties to a contract (mutually) have authority over it. But this is not true of a covenant. A landlord and a renter could mutually agree to tear up a lease, and nobody did anything wrong. However a man and woman could not decide that neither of them wanted to be married any more, and just walk away. A covenant has objective existence outside the current wishes of the parties.

The covenant of grace is like the peace of God—it passes understanding (Phil. 4:7). Also like the peace of God, it serves as a shield. Certain evil darts simply cannot get near you.

MULTITUDE OF SINS

Now one of the things we have commented on frequently is the fact our church community is enjoying extraordinary growth. We are grateful to God for it, and yet one of the first things we should reflect on and anticipate is the likelihood of increased friction and difficulty. Why would the devil want to leave us alone? “Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution” (Acts 6:1, NKJV).

A multitude of people means a multitude of sins. And why is God bringing us a multitude of sins? So that our love might have something to cover.

“Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20).

“And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins” (1 Peter 4:8).

“Hatred stirreth up strifes: But love covereth all sins” (Prov. 10:12).

Love “beareth all things, believeth all things, hopeth all things, endureth all things” (1 Corinthians 13:7).

FERVENT CHARITY AMONG YOURSELVES

This is Peter’s express instruction to us. Forbearance is characteristic of koinonia fellowship, and it grows out of fervent love, it flourishes because of fervent charity.

When a new member comes into fellowship with us, he is looking out over a sizeable lake of sins and foibles. Not only so, but he is bringing some new ones in. The next new member to come in after him will be looking out over a sizeable lake of sins and foibles, but one that is a little bigger now.

This is not an arrangement where we all come together once a week, with the implicit agreement that we will all pretend that nobody has ever struggled with anything. Not at all. That is not what church is supposed to be. The covenant community is not a place where nobody sins. Neither is it a place where everybody has acquiesced in their sin, surrendering to it.

THE CHRIST OF THE COVENANT

I said earlier that a covenant has objective reality outside the will of the parties to it. It would be more accurate to say that this objective reality is one of the parties to it—Christ is Lord of the covenant. He is the Head of the church, the new covenant community, but He is also involved in all our lesser covenants, such as marriage.

The reason we are able to love one another fervently, covering a multitude of sins, is because Christ is here.

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Psalm 130: That He May Be Feared

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INTRODUCTION

There is no trouble like homebrewed trouble. Whenever we are learning how to eat our own cooking, how to sleep in the beds we made, or how to get along in the troubled relationships that we troubled, the difficulty is learning how to get our arms completely around our own responsibility. That is, how to do it without despair, or rather without despairing finally and completely.

THE TEXT

“A Song of degrees. Out of the depths have I cried unto thee, O Lord. Lord, hear my voice: Let thine ears be attentive to the voice of my supplications. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. Let Israel hope in the Lord: For with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities” (Psalm 130:1-8).

SUMMARY OF THE TEXT

This psalm progresses through four stages. The first is raw desire (vv. 1-2), the second confession(vv. 3-4), the third watchfulness (vv 5-6), and the last expectant hope (vv. 7-8).

The psalmist begins in the depths, and from the following context, it appears to be the result of his own sin (v. 1). He cries out to the Lord from the depths (v. 1). He pleads with the Lord to hear him (v. 2), to be attentive to his voice. He then acknowledges that he is a sinful member of a sinful race. If God (Yah) were to catch at our faults and failings, who could stand before Him (v. 3)? But there is forgiveness with God, so that He might then be feared (v. 4). The third section is the time of waiting. He waits for the Lord, his soul waits (v. 5). He waits on the basis of the word of promise. He looks forward to seeing the Lord the same way a night watchman yearn for the morning (v. 6). The last section is an invitation for all Israel to hope in the Lord (v. 7). The reason for this is that with the Lord there is mercy, and there is abundant redemption (v. 7). This God will redeem Israel from all his iniquities (v. 8).

INIQUITIES MARKED

Just imagine a large bowl by the right side of the throne of God. Imagine further how it would fare with you if every time you sinned—in thought, word, or deed—God dropped a small black stone into the bowl. How would it fare with you?

But for some reason there is a conditional here. The psalmist sets this up with an if. If God were to mark iniquities, who could stand? But doesn’t He mark them? No.

“Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead” (Acts 17:30–31, NKJV).

One of God’s attributes is His tender mercy (hesed, v. 7).

This command to repent is a command that is based on the completed work of Jesus Christ on the cross. Notice that in our psalm, the forgiveness is based on something. It is based on redemption. In v. 8, it says He shall “redeem Israel.” And in the previous verse (v. 7), it says that in Him there is plenteous redemption. There is an abundance of this redemption—more than enough for you—but redemption remains a purchase. More on this shortly. Suffice it to say for now that redemption is notthe same thing as saying “let bygones be bygones.”

FORGIVEN FEAR

Before looking more closely at the nature of this redemption, let us first consider the result of it.

Notice that this prayer assumes that the result of this forgiveness is fear (v. 4). “There is forgiveness with thee, that thou mayest be feared.” This is curious, because the psalm began with desperate fear, calling out to God from the depths.

“There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love” (1 John 4:18, ESV).

There are two kinds of fear, one ungodly and the result of prior ungodliness. The other kind of fear is clean, enduring forever. It is actually a grace of God. Let us have grace (Heb. 12:28) so that we may worship God acceptably in reverence and godly fear.

Lack of forgiveness drives one kind of crawling fear, a craven fear. Complete forgiveness drives the other kind of fear, the fear of God that is a clean and wholesome grace.

A GLAD FEAR, BUT FEAR

Glad redemption and clean fear go well together.

“But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God” (1 Peter 1:15–21).

We were all of us locked up in the dungeons of sin. If only we could get ourselves out of there, we would have been content to live in a grass hut somewhere. That would have been relief enough. But not only did the redemption of God liberate us from that dungeon, it also purchased for us a heavenly mansion (John 14:2), with Christ Himself the architect.

Peter outlines for us the fact that we should spend our lives in fear precisely because of the greatness of the purchase price. If we were just the devil’s cast-offs, discovered at Hell’s great yard sale, say a box of battered twenty-five cent junkers, and God bought us for a quarter, that would have been nice enough. But think. We have been transferred out of a filthy dungeon and into a palace, and then someone takes you aside and whispers in your ear. And you say, “He paid what??!!” The blood of His Son? The only sane response would be to go weak at the knees in fear. A glad fear, but fear.

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