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Psalm 63: The Marrow and the Fat

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Introduction

John Donne says of this psalm that it is one of the imperial psalms—suitable for every occasion, and one with universal applications. Christians can resort to it under all kinds of circumstances, and according to Chrysostom, a portion of the ancient church would not let a day pass without singing it. All the various challenges of modern life have made even more suitable for regular use.

The Text

“O God, thou art my God; early will I seek thee: My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is . . .” (Psalm 63:1-11).

Summary of the Text

The heading says that David wrote this while in the wilderness of Judah. He appears to have been king (v. 11), but in some danger, which would likely place this turning his brief exile during the revolt by his son Absalom. As such, it is a prayer of dedication and faith, with the object of that faith not yet realized. He will seek God early because of an intense desire to do so (v. 1). What he yearns for is to see God’s power and glory as he has previously seen it in the sanctuary (v. 2). He states that God’s loving-kindness is better than life (v. 3), and as a result David will worship the Lord, lifting up his hands (v. 4). He praises God in faith now, but will praise Him from a position of satisfaction later (v. 5). He will remember the Lord during the night watches, while he lies upon his bed (v. 6), remembering all the ways God has helped him (v. 7). David “follows hard” after the Lord, and the Lord helps him (v. 8). Those who seek David’s life will descend to Sheol (v. 9), falling by the sword (v. 10), only to be consumed by jackals (v. 10). But the king will rejoice and his followers will glory. Those who oppose him will have their mouths stopped (v. 11).

Lovingkindness Exalted

David exalts the loving-kindness of God, exalting it highly. Having placed it on the throne, saying that it is better than life itself, he then appoints seven retainers for that court, seven faculties of his body and mind. These are his lips (v. 3), his tongue (v. 4), his hands (v. 4), his will (v. 5), his mouth (v. 5), his memory (v. 6), and his mind (v. 6). The greatest commandment is to love God with all that you are and have and this is a good example of someone doing just that. David says that God’s loving-kindness is better than his life, and by way of showing this, he throws all the faculties of his life into praising God’s loving-kindness.

Marrow and Fatness

The Christian life is not a lo-fat business (v. 5). Godliness is clotted cream, not skim. Isaiah speaks of the new covenant era this way: “And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (Is. 25:6). If you lived in a society which thought milk was a poison and honey was toxic—and you very nearly do—then you would be living in a society at odds with God’s descriptions in Scripture

of how He made the world. The promised land, famously, was flowing with milk and honey (Deut. 6:3). When Isaac blessed Jacob (unwittingly), he blessed him with fatness of the earth, and with plenty of

corn and wine (Gen. 27:28). Do not let those in high rebellion against the blessing of God become the arbiters and definers of what blessing is. The Christian life is a potato with melted butter all over it. The soul of the diligent is made fat (Prov. 13:4).

God in the Sanctuary

David is parched in the wilderness, and he wants to pursue God in order to see His power and glory, the way he has seen it before in the sanctuary. The ordinances of God are precious to Him, and ought to be precious to us. Remember that David was out in the wilderness, which meant that he could go out and look at a spectacular array of stars in the sky—but he wanted to see God’s power and glory in the sanctuary. It is better to be in the wilderness with God than to be in the sanctuary without Him, obviously. And the ordinances and sacraments of God without Him present for blessing are nothing but dry breasts and barren wombs. While we can rejoice in natural revelation (Ps. 19), and we can rejoice in private devotions in the houses of Judah (Ps. 87:2), the worship of God in the gates of Zion is greatly to be preferred.

Following Hard After Him

David says here that God is not always easy to find, and so he pursues hard after Him. There are two ways in which a chasm exists between God and ourselves, and true evangelical faith (given by grace) bridges it both ways. The first is the ethical divide, created by our sins, and by the fact that we live in a fallen world. We must seek God diligently, aware that moral traps are set for us on every side. We sin, when we sin, downhill. Isaiah is undone when he sees the Lord “high and lifted up,” but he is undone because of how aware of his sinfulness he has become. His lament should remind us of our spiritual leprosy (Is. 6:5; Lev. 13:45). We put a cover on our lip, and we cry “unclean.” But God cleanses with a coal from the altar.

But there is another aspect to it—which is the infinite gulf between the Creator and the created. This is not a transcendence that severs us from Him, for in Him we live and move and have our being. God does not have to overcome His “transcendence” in order to be near to us. But the Bible teaches us that we have to overcome it to be near to Him—this is another way of “following hard after Him.” God dwells in unapproachable light, whom no man has ever seen (1 Tim. 6:16). We are to praise His great and terrible name, for it is holy (Ps. 99:3). The voice of the Lord is full of majesty (Ps. 29:4). He sits on the circle of the earth, and we are invited to view ourselves as little grasshoppers of the field (Is. 40:22). The Lord answered Job out of the whirlwind (Job 38:1). But in another gospel irony, we overcome this chasm by embracing it—again, by faith.

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Psalm 62: Low and High Degree

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Introduction

Most psalms of affliction begin with the problem and work through to the solution of faith—there is a story arc to the psalm. One of them is grim and gray from beginning to end (Ps. 88). But this psalm is all confidence, from the first words to the end of the psalm. The troubles are there, but so is the faith, right from the start. The psalmist is not working things out as he sings—this is already worked out.

The Text

“Truly my soul waiteth upon God: From him cometh my salvation. He only is my rock and my salvation; He is my defence; I shall not be greatly moved . . .” (Psalm 62:1-12).

Summary of the Text

David waits upon God because he knows that God is his salvation (v. 1). God alone is his rock and salvation; God alone is his sure defense, and this is why he will not be moved (v. 2). He then turns to challenge his adversaries—how long will they devise mischief? They are all of them going down, they are all going to be slain (v. 3). They are bent like a bulging wall, ready to collapse (v. 3). They conspire against David’s majesty; they delight in lies, and their mouths and hearts respectively juxtapose blessing and cursing (v. 4). Reflect on this. Selah. David charges his soul to wait upon God only, and to look to Him for his expectation (v. 5). God is his rock and salvation; God is his defense, and David is therefore immovable (v. 6). God is his salvation and his glory; his rock and refuge are in God (v. 7). The people are then charged to trust in Him always, and to pour out their hearts before Him. God is our refuge again, and Selah again (v. 8). Men of low degree are vanity, and men of high degree are a lie (v. 9); together they are a bunch of air piled onto the scales. Don’t trust in oppression or theft. If riches grow, you should still not trust in them (v. 10). God has said one thing—no, make that two things He has said. The first is that power belongs to God (v. 11), and the second is that mercy belongs to God (v. 12). God renders to every man according to his work (v. 12).

The Glory of Mine

Notice what David does here—my expectation, my rock, my salvation, my defense, my salvation, my glory, my strength, my refuge. As Spurgeon put it, “It is the word my which puts the honey into the comb.” My expectation—where is despair? My rock—where is uncertainty? My salvation—where is he that condemns? My defense—where is loss? My strength—where is failure? My refuge—where is vulnerability?

And the one that may surprise us is this one: my glory—where is slander? As John Donne once put it, “If my ‘glory,’ what calumny shall defame me?”

Democracy and Aristocracy

The rabble is a bunch of nothing, but few are deceived by them anyway. The men of high degree—the aristocracy—are a lie because people think they might be formidable. But put the great and small together onto the scales and they are lighter than vanity. Take the mob and take the elite, and hold them up against the strength of God—it is like trying to weigh a cloud of helium on your bathroom scales.

We don’t want to adopt the cynicism of Ambrose Bierce when he defined an idiot as “a member of a large and powerful tribe whose influence in human affairs has always been dominant and controlling.” But having resisted that temptation, we still have to recognize that he was closer to the truth than any amount of chirrupy and optimistic vainglory.

Notice how the biblical writers do not choose up sides between rich and poor. They are not elitists and they are not populists. Some think God automatically sides with the rich. Some think he automatically sides with the poor. No, there are other variables.

If Riches Increase . . .

Those men who trust in riches should know that riches have never been true or faithful. Riches are a heartbreaker—if you are foolish enough to trust in them. They fly to you on the wings of little sparrows, and fly away like a condor. A man consumed with how to get and how to keep the vanity of wealth is like a man looking for constancy in love by dating floozies, painted ladies, and honky-tonk angels. Do not trust in them. We see the same thing in 1 Timothy 6.

“Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life” (1 Tim. 6:17-19).

Riches should be brought in like contract labor, not wooed and courted like a prospective wife. So you who desire to be rich, you who really want that status with all your soul—I have a word from God for you.

Merciful and Mighty

The writer of Holy, Holy, Holy put these words—merciful and mighty—together, and he did so with a wonderful biblical instinct. Nehemiah prayed this way—“I beseech thee, O Lord God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments . . .” (Neh. 1:5). Or “O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him . . .” (Dan. 9:4).

Merciful and mighty—this is what we should know about our God. I have known one thing . . . no, two things I have known. First, we know that power belongs to God. And we know also—through Jesus Christ—that mercy belongs to Him as well. And whatever belongs to God, through Christ, belongs to us as well. That means that we are in present possession of God’s power and God’s mercy. Let us give thanks for that now.

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Psalm 61: A Rock that is Higher than I

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Introduction

This is a psalm of David in a time of affliction. Because he is likely king at this time (see v. 6), and because he longs to be restored to the tabernacle (v. 4), it would be safest to locate this psalm as being written during the time of Absalom’s rebellion. So this is not just a matter of danger for David (which he had faced many times before), but of mortal danger from a dearly loved son.

The Text

“Hear my cry, O God; Attend unto my prayer. From the end of the earth will I cry unto thee, when my heart is overwhelmed: Lead me to the rock that is higher than I . . .” (Psalm 61:1-8).

Summary of the Text

First, this is not a dispassionate prayer. David cries out, “Hear my cry, O God” (v. 1). He is in a desperate way. He will cry out to God from the ends of the earth, which indicates some form of exile (v. 2). When he is overwhelmed, when his heart is overwhelmed, he asks that he be led to a rock that is higher than he is (v. 2). God has been a shelter for him in times past, a strong tower against the enemy (v. 3). This indicates that on the top of the rock that is higher than David there is a fortress. Having presented the request, David declares his confidence that he will return to the tabernacle to be there forever, and that he will trust in the covert of God’s wings (v. 4). He then says Selah, which most likely means something like “pause and reflect.”

David has made vows, and God has heard them (v. 5). He is confident that he has been given the heritage of those who fear God (v. 5). The king’s life will be prolonged, and his years will be extended like they were generations (v. 6). He will abide with God forever (v. 7), and mercy and truth will do it. God will be praised forever, and He will be praised forever daily (v. 8).

Attend to My Prayer

Here is a striking difference between the formalist and the true believer. The formalist is content with having prayed. The true believer has a holy discontent until he has an answer. The formalist checks the box that says he has “said his prayers,” but he, along with everybody else knows that prayers are not meant to be answered. God, for some mysterious reason, wants us to say them, but He isn’t listening. Away with all that. The psalmist says “Hear my cry, O God.” He says, “attend to my prayer.”

The Ends of the Earth

It might be the end of the earth, but it is not the end of prayer. It may be far away from the tabernacle, but God is no local baal tied to just one mountain, or to one shrine. David’s distance might be geographical, as a man might pray when lost on a glacier in Greenland. Or David’s distance might be ecclesiastical—where the tabernacle was taken as the very center of all things. Either way, or both, God is immediately there. Wherever God is, there is the true center.

So the end of the earth is not the end of prayer, but the end of prayer is the end of man.

A Rock That is Higher

Not only does David not have a Rock that is higher than he is, he doesn’t know where it is. He knows

there is one, but he can’t find it, and he can’t get up on it. His cry is to the one who can accomplish a full deliverance. The first thing is that he must be led to the Rock; he needs to be shown where it is. And because the Rock is higher than he is, two things follow—if he gets up on it, he will be saved, but because it is higher than he is, he can’t get up on it. He needs to be led there, and he needs to be placed there.

And just being led there is not enough. Picture this great danger along a rocky coast, and you are a mariner whose ship has foundered. The shoreline is a series of rocky cliffs—your salvation from the waves is there, right there. You can see it now. But seeing it and being on it are two entirely different things.

No Expiration Date

God’s past kindnesses do not have an expiration date. Notice how David prays from the past to the future, from “thou hast been a shelter . . . (v. 3)” to “I will abide . . . I will trust” (v. 4), from “God, hast heard . . .” (v. 5) and “hast given” (v. 5) to “Thou wilt prolong . . .” (v. 6).

God’s faithfulness in the past is a sure indication of His faithfulness in the future. God’s hard providences are sometimes hard, sometimes tangled and messy, sometimes inscrutable, but always faithful. The plots twists are often over our heads, but the happy endings never are. The Christian cosmos is a comedy, not a tragedy, and not a farce.

Contentment is a Gift

If contentment is a gift from God, and it is, then it is appropriate for us to plead for it. And when we are pleading for it, it only stands to reason that we know that we do not yet have it. You don’t know where it is, or how it can be, but you know who has it to give.

David wanted to be back at the tabernacle. The shelter of God’s wings might be seen in the Holy of Holies, with the wings (“the covert of thy wings”) of the cherubim extending over the mercy seat.

Jesus is that mercy seat. Jesus is the Rock that is higher, much higher, than we are. Jesus is the tower fortress on top of that Rock. Jesus is the tabernacle. Jesus welcomes you under the covering of His wings. Jesus is your heritage. Jesus is mercy and truth. Jesus is the fulfillment of all our vows.

What do you do, then, when your heart is overwhelmed? You fly, you fly to Jesus. Nothing else makes any sense.

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Grace and Sweat

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Introduction

I am fond of saying that grace has a backbone, but I think it is time to explain what I mean by that. The context of these remarks is the general and current ongoing discussion about the worrisome trajectories of all those incipient legalists and antinomians out there. The incipient legalists are the ones the incipient antinomians are worried about, and vice versa.

The Text

“Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:12-13).

Summary of the Text

We see that for the apostle Paul, obedience is not a bad word. It does not have negative connotations for him. The Philippians were beloved by him, and he commends them for their obedience (v. 12). This was not just when Paul was present, but also when he was not with them. In particular, he tells them (in his absence) to work out their own salvation with fear and trembling (v. 12). How is it possible for them to do this? God is the one who is at work within them, willing and doing in accordance with His good pleasure (v. 13). This means that the Philippians were to work out what God was working in. The labors of both parties, added up, did not come to 100%. God did everything in them. They did everything that was the result of what God did in them. Salvation is all of grace—even the work.

But what is the relationship of the grace of God to the (seemingly unrelated) world of hard moral effort? If the grace of God is in all and through all, and beneath us all, then why do we still have to sweat bullets? Are those who sweat bullets abandoning the grace of God? Are those who rejoice in free forgiveness forsaking the demands of discipleship? But not all conditions are meritorious.

Reconciled Friends

Spurgeon once said, when asked how he reconciled divine sovereignty with human responsibility, that he did not even try—he never sought to reconcile friends. If we think about it rightly, from the vantage of those jealous for moral probity, we will never try to reconcile grace with works—that would be like trying to reconcile an apple tree with its apples. And, if we think about it rightly, from the vantage of those jealous for the wildness of grace, we will never try to reconcile grace with merit, for the two are mortal enemies and cannot be reconciled.

But those who insist that apple trees must always produce apples will make the friends of free grace nervous, not because they have anything against apples, but rather because they know the human propensity for manufacturing shiny plastic apples, with the little hooks that make it easy to hang them, like so many Christmas tree ornaments, on our doctrinal and liturgical bramble bushes. But on the other hand, those who insist that true grace always messes up the categories of the ecclesiastical fussers make the friends of true moral order nervous—because there are, after all, numerous warnings (from people like Jesus and Paul, who should have a place in these particular discussions, after all) about those who “live this way” not inheriting the kingdom. Kind of cold, according to some people, but the wedding banquet is the kind of event you can get thrown out of.

Rightly Related

So what is the relationship of grace to hard, moral effort? Well, hard, moral effort is a grace. It is not every grace, but it is a true grace. It is a gift of God, lest any should boast. We are God’s workmanship, created in Christ Jesus to do good works, and this is a description of someone being saved by grace through faith, and not by works (Eph. 2:8-10). This is the meaning of our text—“work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.”We are called to work out what God works in, and absolutely nothing else. If we don’t work out that salvation (as evidenced by the fruit of it), then that is clear evidence that God is not working anything in.

If we work out some pressboard imitation (a salvation that has the look of real wood!), then that shows that God is not working anything in there either. Moralism is just a three-dollar flashlight to light the pathway to Hell with. And of course, if we are guilty of the opposite error, if our lives are manifesting a lineup of dirty deeds done dirt cheap, the only real sin we are avoiding is that of hypocrisy. Overt immorality is the fifty-dollar flashlight.

All Grace, All the Time

This is why we need a little more of “in Him we live and move and have our being.” Actually, we need a lot more of it. The answer to the grace/works dilemma is high octane Calvinism, and by this, I don’t mean the formulaic kind. If God is the one Paul preached — the one of whom it can be said “of him, and through him, and to him, are all things”—then where in the universe are you going to hide your pitiful merit? If He is Almighty God, and He starts to transform your tawdry little life into something resembling Jesus, who are you to tell Him that He is now wavering on the brink of dangerous legalisms?

The bottom line is that we cannot balance our notions of grace with works or our notions of works with grace. We need to get off that particular teeter totter. We have to balance absolutely everything in our lives with God Himself, who is the font of everlasting grace—real grace. Real grace is the context of everything. If we preach the supremacy of God in Christ, and the absolute lordship of that bleeding Christ, and the efficacious work of the Spirit in us who raised Jesus from the dead, then a number of other things will resolve themselves in a multitude of wonderful ways.

In Jesus, we are the new humanity. Is Jesus grace or works? Jesus lives in the garden of God’s everlasting favor, and we are in Him. In Christ, there are no prohibited trees. Outside Him, they are all prohibited. That means there is only one real question to answer, and it does not involve any grace/works ratios. The question is more basic than that, and has to do with the new birth.

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The Treasuries of Grace (Eph. 6)

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Introduction

Paul concludes this epistle asking for prayer, a request that he would be as bold as he ought to be. He is not, after decades of ministry, wresting with stage fright, or a bad case of butterflies. He knows what happens to him whenever the gospel is declared with power.

The Text

“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. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord . . .” (Eph. 6:1-24)

Summary of the Text

Children are told to obey their parents. This is the right thing to do (v. 1). Paul then cites the commandment to honor father and mother, and adds the point that this is the first commandment with a promise attached (v. 2). He picks up the promise and expands it to encompass the whole earth (v. 3). Fathers, for their part, are told not to exasperate their kids, but to provide them with a Christian education and upbringing (v. 4).

Slaves are told to obey their earthly masters with fear and trembling, as rendered to Christ (v. 5). They are told not to work for show, but rather with whole-hearted service to Christ (v. 6). The service they offer is for the Lord, not for men (v. 7). They should know that however any man works, free or slave, is reckoned up by the Lord (v. 8). Masters are to have the same mentality. They should not threaten, and they must remember that they have a Master in heaven, one who is not impressed by earthly status (v. 9).

Paul then tells his brothers to be strong in the Lord, in the power of His might (v. 10). They are told to put on the entire armor of God, in order that they might stand against the devil’s wiles (v. 11). Our fight is not primarily an earthly one; we fight against principalities and powers, against the rulers of this world’s darkness, and against wickedness in high places (v. 12). This is why it is important to take up the full armor of God, and to stand in the evil day (v. 13). Stand therefore, with belt of truth and breastplate of righteousness (v. 14). Your feet should be shod with gospel boots (v. 15). These boots are the gospel of peace and they are part of our armor. Take the shield of faith, which extinguishes the fiery darts of the wicked (v. 16). Then take the helmet of salvation, and the sword of the Spirit, which is the Word of God (v. 17), and proceed to the battle, which is the battleground of persevering prayer for all the saints (v. 18). Paul requests prayer for himself in this regard, so that he might unlock the treasuries of the gospel (v. 19). He requests that he might be able to speak boldly, as he ought to (v. 20).

Tychicus is then recommended to them (v. 21), and he will tell the Ephesians how Paul is doing (vv. 21-22). He concludes with a benediction—peace to the brothers, and love proceeding from faith, from God the Father and the Lord Jesus (v. 23). Grace to all who love Jesus sincerely (v. 24).

Christian Education

Christian children are to be brought up in an environment or culture that his shaped by the Word of God. They are called to obey their parents in the Lord, which is right. They are told to honor their parents, a commandment from the Old Testament which is given to the Christian children of Ephesus. This passage is one of the best illustrations of how we are apply the Old Testament authoritatively to our lives now.

Exasperating Fathers

When Paul warns Christian fathers to not be exasperating to their children, he does this because this is the one of the faults that Christian fathers are prone to. So listen to him. Before you just brush this admonition off, and say that of course you don’t do this, consider that it is possible that this defensive and self-serving attitude is one of the most exasperating things about you. And remember that your children frequently will not be able to explain this to you. First, because they are little and defenseless, and then later because they moved to the East Coast and never call.

Slaves & Masters

God’s methods for societal overhaul are reformational, not revolutionary. This is one of the places where we must insist on a policy of not apologizing for the Bible. Christian slaves are told to be obedient. They are told to work hard, offering it to Christ. Whatever their earthly masters do, He will honor their labors. Work offered to God is the way to true freedom. This is the biblical way of overthrowing unjust social institutions. Christian masters (assuming then that there were some) are told to internalize the same biblical framework. God does not show partiality, and so they should not govern through threats. This being the case, how much more does it apply to employers and employees.

The Armor of Jesus

The Ephesians were told earlier to put on the new man. Here they are told to put on the full armor of God, which amounts to the same thing. Every piece of the armor is the Lord Jesus. He is the truth (John 14:6). He is our righteousness (Jer. 23:6). He is the gospel of peace (Is. 9:6). He is the faithful one in whom we have faith (Rev. 19:11). He is our salvation, which we may wear as a helmet (1 Thess. 5:9). He is the sword of the Spirit (Rev. 19:15), the Word of God (Rev. 19:13; John 1:1-3).

But when you are fitted out in this armor, what do you do? First, you should take note of the enemy. You are called to stand against wiles (v. 11), and since we are fighting wickedness in high places, you should assume the lies are coming down on you from above. Paul then says, three times, that you should be outfitted so that you may withstand in the evil day (v. 13), and having done all to stand (v. 13). Stand therefore (v. 14). How do you do that? Fitted out, what do you do? You pray for all the saints, and particularly for the proclamation of the gospel (v. 19).

Treasuries of Grace

Paul has already spoken of the mystery of the gospel. It is as though, Jerome observes, that Paul now says that God has declared “let the treasuries be opened.” He is standing by the doors of these treasuries (filled beyond our imagination), and is set to fling them open. But there is a fierce battle by those doors. If they get opened all the way, then the wickedness in the high places is completely undone.

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