The Road to Thanksgiving (An Exposition of Psalm 116) - Pt.5

This great personal psalm of thanksgiving was used in the congregational liturgy of the Jewish church.  It was part of the Egyptian Hallel.   I have already suggested that the form and structure of the psalm transmitted the core message.  That message was this: When we reflect on the mercies of God it results in a life-changing contemplation of His works and a commitment to live in loyalty to Him.  We see that pattern in the first half of the psalm and it is repeated in the second.  Note:

The Circumstance

¹⁰ I trusted in the Lord when I said, “I am greatly afflicted”; ¹¹ in my alarm I said, “Everyone is a liar.” 

In the midst of the trial, the psalmist still trusted, still believed.  He was able to see through the men that harassed him and saw them for who they are: vain, empty and liars.

The Contemplation

¹² What shall I return to the Lord for all his goodness to me? 

Based upon the goodness of God and His faithfulness, the psalmist then goes into his own thoughts and asks this important question: "What shall I return to the Lord?"   Or, "How can I repay the Lord?" Of course the question is rhetorical and there is no answer.  In fact there should not be an answer.  It is a vain thing to try to pay back God (see Romans 11:35-36),   As we see in verse 17 below, gratitude is often expressed in asking God for more!

At this point we need to be careful.  The psalmist is not suggesting that a committed lifestyle is a means of repaying God for His goodness. To repay grace annuls grace. But there is a pious response that is normal. True gratitude does promote holy living. It's the result of, not in payment for God's goodness.  

The Commitment

¹³ I will lift up the cup of salvation and call on the name of the Lord. 

¹⁴ I will fulfill my vows to the Lord in the presence of all his people. ¹⁵ Precious in the sight of the Lord is the death of his faithful servants. 

¹⁶ Truly I am your servant, Lord; I serve you just as my mother did; you have freed me from my chains. 

¹⁷ I will sacrifice a thank offering to you and call on the name of the Lord. 

¹⁸ I will fulfill my vows to the Lord in the presence of all his people, ¹⁹ in the courts of the house of the Lord— in your midst, Jerusalem. Praise the Lord.

"As a token of his thanksgiving, the psalmist brings "a thank offering" (v.17) together with a drink offering (cf. Num 28:7), which he calls "the cup of salvation" (v.13). At the time of the thank offering, he called again "on the name of the LORD" (cf. vv.2, 17); but this time, not to ask for deliverance, but to thank the Lord and praise his holy name for his fidelity to his promises." [1] All this adds up to one word: worship!   We say thank you by worshiping. 

In tomorrow's blog we will look more closely at this "commitment" that the psalmist makes.

Father, in Your deliverance You help us see things more clearly.  Your deliverance also gives discernment.  We start to see people for who they really are by seeing You for who You really are. When You hear and respond to our need there is something within our independent, self-sufficient, merit-seeking, pride that wants to pay you back.  How foolish!  We cannot.  Your grace simply brings us to our knees in humble, thankful worship.  Your mercies cause us to value You, honor You, love You more and more.  Your precious promises make You more precious.  Thank you, Father, for Your grace to us this day.  May this day resound in worshipful living and Christ-centered loving.  Amen!

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Psalms/Exposition of Psalms/BOOK V: Psalms 107-150/Psalm 116: Be at Rest, for the Lord Is Good/VI. Vows of Thanksgiving (116:12-14), Book Version: 4.0.2

NOTE:

A. Part 1 of this article is found HERE.

B. Part 2 of this article is found HERE.

C. Part 3 of this article is found HERE.

D. Part 4 of this article is found HERE.

Our Life Preserver!

Psalm 119:153–160 (NIV),

¹⁵³ Look on my suffering and deliver me, for I have not forgotten your law. ¹⁵⁴ Defend my cause and redeem me; preserve my life according to your promise. ¹⁵⁵ Salvation is far from the wicked, for they do not seek out your decrees. ¹⁵⁶ Your compassion, Lord, is great; preserve my life according to your laws. ¹⁵⁷ Many are the foes who persecute me, but I have not turned from your statutes. ¹⁵⁸ I look on the faithless with loathing, for they do not obey your word. 

¹⁵⁹ See how I love your precepts; preserve my life, Lord, in accordance with your love. ¹⁶⁰ All your words are true; all your righteous laws are eternal.

Father, there is a triple cry in this psalm that asks you to "preserve life".  You are life.  All life comes from you. “‘For in [You] we live and move and have our being . . ..” (Acts 17:28a, NIV). You are El Shaddai, the Giver and Sustainer of Life. “[You are] before all things, and in [You] all things hold together.” (Colossians 1:17, NIV). For us to cry to You to preserve life is right and true.  But what life do You promise that is according to Your Word? You don't promise that we will all live forever in this life.  There's no where that I know where that is found.  But Your Word does promise eternal life. Is not the songwriter asking You to preserve his life eternal?  Indeed "salvation is far from the wicked."   They don't seek God's Word.  But the Christian does.  The Christian hangs onto Your Word as a lifeline. So even though the enemies of this life are many; they do not exceed the greatness of Your compassion. Your laws are eternal and so is my life as I obey and follow them.

But Father I do not obey them perfectly.  Father I do not love them fully. So today I look to Christ who did.  He is the one who lived life fully glorifying You and doing everything You commanded Him to do.  It is His righteous loving and keeping of the Law that I trust in.  Your life-giving Promise is really based on the obedience of Christ and the promise that all who trust in Him are given freely by grace His righteousness.  Praise You Father.  Praise Jesus.  Thank you Lord.

The Road to Thanksgiving (An Exposition of Psalm 116) - Pt.4

In a previous Blog, I noted that the psalmist's structure was communicating a message.  He introduced his subject in verses 1-2 and now he remembers a circumstance where God intervened in his life. He contemplates that; and then follows through with a commitment to the Lord.  We see that in verses 3-9:

The Circumstance

³ The cords of death entangled me, the anguish of the grave came over me; I was overcome by distress and sorrow. ⁴ Then I called on the name of the Lord: “Lord, save me!” ⁵ The Lord is gracious and righteous; our God is full of compassion. ⁶ The Lord protects the unwary; when I was brought low, he saved me. 

We notice the words that he uses about his crisis:

1. The cords of death entangled me.
2. The anguish of the grave came over me.
3. I was overcome by distress and sorrow

Then the psalmist prayed; and he found the Lord to be gracious, righteous and compassionate. This was a man that was in "the valley of the shadow of death."  Some may relate to this.  I have been spared.  But even the casual reader can at least envision the desperateness and severity of his condition. The psalmist finds in God saving mercies.

Contemplation

⁷ Return to your rest, my soul, for the Lord has been good to you. 

The answer to prayer then prompts the writer to preach to himself.  Answered prayer should result in peace of mind. “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:6–7, NIV)

Commitment

⁸ For you, Lord, have delivered me from death, my eyes from tears, my feet from stumbling, ⁹ that I may walk before the Lord in the land of the living.

Verses 8 and 9 pronounce this commitment. Because God has delivered him, the psalmist sees a purpose -- that being: that I may walk before the Lord in the land of the living. "The psalmist asserts that he will live in continual obedience to God. All of his actions will withstand God’s inspection." [1]

Again, I think there's a pattern here of worship and thanksgiving.  Reflecting on God's mercies to us ought to result in an inward solitude and outward godliness.  True thanksgiving out to be revolutionary.  

Father it is hard to relate to the near-death reality of the psalmist.  In general You have granted me a pretty safe and easy life.  But there have been many times in my life where I have called to You for help and You have answered according to Your gracious will.  The point of this psalm is that this answered prayer should bring peace and comfort to my soul and holiness to my walk.  I've never thought this way before.  This is an entirely new way of thinking.  Answered prayer deepens my love for You; brings peace to my soul and propels me to live in godliness.  May Your kindness to me never go unnoticed again.  May answered prayer be revolutionary in my life.   Help me Lord Jesus.  I love You.

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1. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ps 116:9). Bellingham, WA: Logos Bible Software.

NOTE:

A. Part 1 of this article is found HERE.

B. Part 2 of this article is found HERE.

C. Part 3 of this article is found HERE.

Finding Rest in Sleeplessness

Psalm 119:145–152 (NIV),

¹⁴⁵ I call with all my heart; answer me, Lord, and I will obey your decrees. 

¹⁴⁶ I call out to you; save me and I will keep your statutes. 

¹⁴⁷ I rise before dawn and cry for help; I have put my hope in your word. 

¹⁴⁸ My eyes stay open through the watches of the night, that I may meditate on your promises.

¹⁴⁹ Hear my voice in accordance with your love; 

      preserve my life, Lord, according to your laws. 

¹⁵⁰ Those who devise wicked schemes are near, 

       but they are far from your law. 

¹⁵¹ Yet you are near, Lord, and all your commands are true. 

¹⁵² Long ago I learned from your statutes 

      that you established them to last forever.

Father, I am grateful that not every day is filled with the intensity of this prayer.  Thankfully You permits days of peace and serenity.  But there are times when the breaking of the heart results in an inward cry that demands Your attention.  Like the psalmist I try to negotiate Your response.  Like the psalmist I toss and turn through the night.  Sleeplessness is common when trouble hits.  To be honest Father, I fail to use the sleepless nights to pray and rest on Your promises.  Lord, may my heart remember that this is the best time to run to Your grace.

Father, Your love and Your laws are friends.  They work together for my benefit.  Many times it is easy to call upon You for the outpouring of Your love, but my mind is challenged today to remember that Your love never comes to me devoid of truth. I should not expect it.  I should not expect that You will overlook Your holiness and Your righteousness, to meet my needs.   But Father because my enemies are far from Your holiness, even though they are near in time and space, Your proximity exceeds theirs.  Wow!  What an amazing truth.  No one is closer me that You are.

Your righteousness is from old and it will be forever.  Nothing exceeds it in time and eternity.  Your Word outlasts my anxieties and my enemies.  I run to You.  You are my hope.

The Road to Thanksgiving (An Exposition of Psalm 116) - Pt.3

The introduction to this song of thanksgiving is found in Psalm 116:1–2 (ESV)

¹ I love the Lord,

because he has heard my voice and my pleas for mercy.

 ² Because he inclined his ear to me,

 therefore I will call on him as long as I live.

The songwriter starts with an emphatic, “I love”. The psalmist’s reason why he loves is because the LORD heard him when he cried for mercy.  Answered prayer promotes loves for God.  He repeats the response of God, “Because he inclined his ear to me.”  The literal rendering of the Hebrew: “and in my days I will cry out.” [1] Thus it seems that the psalmist is committing himself to call upon God because he knows God is listening.  

“Because the Lord always "hears" the prayers of his people, the psalmist "loves" the Lord, being encouraged to call on him "as long as I live" (lit., "in my days"; cf. Isa 39:8, "in my lifetime"; similarly Ps 63:4; cf. 116:9, "in the land of the living").” [2] The faithfulness of God ignites our love to Him. “The psalmist expresses his deep affection for the Lord, grounding it in God’s own love toward him.” [3]

Because God answers prayer we love Him.  Because God answers prayer, we continue to call upon Him. “Continual love flows out of daily answers to prayer.” [4]

Father what an amazing thought in these opening lines.  I want to love You more.  I want to know greater love, affection and esteem for You my heavenly Father.  How do I do that?  Answer?  Ask more from You!  That is amazing.  Where else can it seem fitting to ignite greater love for someone by asking for more from them?  What an amazing God You are!  What affection am I missing when my life is prayer-less!  Father, I am dependent upon You, grant me the spirit of prayer and with that grant me an overwhelming love for You.  To know You better and love You more, would be amazing! 

1.  https://bible.org/netbible, Psalm 116, Translators Note 4

2. Expositor's Bible Commentary, The, Pradis CD-ROM:Psalms/Exposition of Psalms/BOOK V: Psalms 107-150/Psalm 116: Be at Rest, for the Lord Is Good/I. Thanksgiving (116:1-2), Book Version: 4.0.2

3. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ps 116:1). Nashville: T. Nelson.

4. http://www.spurgeon.org/treasury/ps116.htm#expo

The Road to Thanksgiving (An Exposition of Psalm 116) - Pt.2

Psalm 116 is definitely a personal song of thanksgiving for God's deliverance.  It's a song where the expression of gratefulness is extended to a commitment to a life of worship. Although the Septuagint divides the psalm into two, the structure is more complicated than that.  In fact there is little consensus about the structure.  This is my understanding of the structure.  It is neither dogmatic nor authoritative, but I believe the form does give a message.

The basic premise of my suggestion is found in verses 7 and 12.  At these two points the author breaks away from the recitation of God's goodness and his commitment to be loyal to speak to himself.   This forms an outline that could be described as:

• Circumstance
• Contemplation
• Commitment

Except for the "introduction" (vv1-2), that pattern seems to emerge. For example,notice the diagram to the right.   If this is the pattern that the human author and the Divine author intended (and I believe it is), then the structure of the message is in itself a message to us.  Not unlike the famous quotation from Marshall McLuhan: The medium is the message.

What is the message?  Is it not:

When God intersects with our lives in redemptive grace we ought to consider thoughtfully our response and seriously commit to a life worthy of that mercy.

So as we enter Psalm 116, this is the framework which guides our meditation and study.  "Look what God has done!"  "What does that mean to me?"   "What should my response look like?"   My "thanksgiving" ought to be thoughtful and expressive.   Let me give a practical example:

Let's assume I am praying for the a certain circumstance to change.  I need a new job.  God gives me just what I ask for.  It seems to fit the bill.  Casually we often with deep sincerity publicly and privately say to God, "Thank you!"  But what if I stop and think.  What should my contemplation of this answer to prayer look like?  What if following the pattern of the psalmist, I counsel my soul regarding its finding rest and peace in God, both now and in the future?  What if I ask myself, "What does a thankful life look like now that God has mercifully met my need?

Thankfulness without thoughtfulness is trivial.  Response without resolution is irrational.  We don't deepen our thankfulness in order to pay-back God.  We respond with this depth of genuine gratefulness because that it is the natural follow-through of true thanks.  One might argue that there really isn't true thankfulness unless there is that careful consideration and commitment.

Father, how can I say thanks?  This is the question.  I know that a fast and furious kiss on the cheek doesn't say thanks.  I know that a thoughtless, mechanical, habitual word or thought in passing doesn't say thanks.  Father, you have done so much for me.  You have given Your life that I might be redeemed and free.  Grant me the grace of this psalm to carefully consider the implications of this for my life; and to live a life worthy of Your great love for me.



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A. Part 1 of this article is found HERE.

The Road to Thanksgiving (An Exposition of Psalm 116) - Pt.1

Psalm 116 is part of a group of psalms known as the Egyptian Hallel.  Psalms 113-118 have been understood as psalms sung during the Jewish Passover, remembering their exodus from Egypt. 

The word hallel refers to the frequent use of the word hallelujah, found in these psalms.  These were psalms of thanksgiving.  Where does Psalm 116 fit into this group of songs?

• Psalm 113 praises the uniqueness of the God of Israel.
• Psalm 114 recounts the power of God leading Israel from Egypt.
• Psalm 115 compares the God of Israel with the pagan gods.
• Psalm 116 is a song of gratitude and commitment.
• Psalm 117 is a call for universal praise.
• Psalm 118 is a Messianic psalm pointing us to the Christ.

Psalm 116 holds a special significance for Christians.  "We should not forget that our Lord and His disciples sang this psalm in the Upper Room as they observed their last Passover together. The cup of salvation mentioned in verse 13 may have been the third cup drunk at Passover and could well be that referred to by the Apostle Paul as “… the cup of blessing …” (1 Cor 10:16)." [1]

Psalm 116 is clearly a song of gratitude whereby the singer is thankful for being saved from certain death.  It is important because his gratitude results in a commitment to respond in loyalty and love for his redeemer.  It is considered a personal song that was adopted by the congregation in liturgical worship.  Spurgeon commented about it:

"Personal love fostered by a personal experience of redemption is the theme of this Psalm, and in it we see the redeemed answered when they pray, preserved in time of trouble, resting in their God, walking at large, sensible of their obligations, conscious that they are not their own but bought with a price, and joining with all the ransomed company to sing hallelujahs unto God." [2]

The Septuagint (Greek translation of the Old Testament) and the Vulgate (Latin translation of the Bible) actually break the psalm into two psalms (1-9) and (10-19). The structure is difficult to ascertain, but to find the psalmist's structure is in itself important. There is always the sense in Hebraic poetry that the structure communicates the message -- as do the words. 

Within the Egyptian Hallel the movement of songs from praise to God through to universal proclamation and Christological expectation grants us the insight to suggest that thanksgiving without follow-through is critical.  To regard someone or something with gratitude and not express it in practical and lifestyle loyalty borders on hypocrisy.  For example to be thankful for the helpfulness of a police department and then live in rebellion to the civil laws is truly an unusual form of thankfulness.  

Does my thankfulness to God translate into life?  This proves to be an important question that springs out of this Psalm.  This is also posed by the central question of the Psalm: “What shall I render to the Lord for all his benefits to me?” (Psalm 116:12, ESV).

Father as I journey through this psalm, I pray for real, genuine and heartfelt thankfulness.  How could it not be?  You have saved me from death and moved me into life -- eternal life.  Is that a small thing?  Is that not the most momentous event that any human being could experience?  Why would there not be an eternal overflow of gratitude?  Change my heart Oh God, make it ever new.  Grant a refreshment of thanksgiving to flow through this heart.  I long for that work of the Spirit that explodes in joy unspeakable and full of glory.  Take these ancient words and cause them to penetrate the callousness of ingratitude.  For the sake of Christ, for the overflow of joy in His Church; and for my eternal happiness.  Amen.

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1.  KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1142). Nashville: Thomas Nelson.
2. http://www.spurgeon.org/treasury/ps116.htm

You Do What You Are.

Psalm 119:137–144 (ESV),

¹³⁷ Righteous are you, O Lord, and right are your rules. ¹³⁸ You have appointed your testimonies in righteousness and in all faithfulness. 

                     ¹³⁹ My zeal consumes me, because my foes forget your words. ¹⁴⁰ Your promise is well                       tried, and your servant loves it. 

                      ¹⁴¹ I am small and despised, yet I do not forget your precepts. 

¹⁴² Your righteousness is righteous forever, and your law is true. ¹⁴³ Trouble and anguish have found me out, but your commandments are my delight. ¹⁴⁴ Your testimonies are righteous forever; give me understanding that I may live.

Sandwiched between the psalmist's love and commitment to the words and precepts of God is his praise of the righteousness of God.   Righteousness in Hebrew is צַדִּיק tsaddiq meaning,  just, righteous:—blameless, innocent, etc. [1]   

Father, I understand the point that the psalmist is making. I know in my heart that what you do is right.  But Your ways are not my ways; and Your thoughts are no my thoughts.  Sometimes it is hard to look at what You do and see justice and goodness in it.  But when I remember that You are righteous therefore by extension everything You do is righteous, then that brings contentment.  You do what You are.  Therefore I will hold onto Your words and with Your grace I will seek to obey You for they speak of Your goodness and Your righteousness.  My obedience bring glory to Your Name.  I don't always understand what You are doing.  I don't always see You.  But Your righteous testimonies are always available to me and in them I find You.   Help me Father to live For You; to delight In You; not forget what comes From You.   Amen!

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1. Thomas, R. L. (1998). New American Standard Hebrew-Aramaic and Greek dictionaries : Updated edition. Anaheim: Foundation Publications, Inc.

The Rule To Live By.

Galatians 6:16–18 (NIV),

¹⁶ Peace and mercy to all who follow this rule—to the Israel of God. ¹⁷ From now on, let no one cause me trouble, for I bear on my body the marks of Jesus. ¹⁸ The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.

Now Paul adds this conclusion.  "Peace and mercy to all who follow this rule."   What is the rule that he is referring to?  Luther writes, "This is the only and true rule wherein we ought to walk, namely, the new creature." [1] That is from the verse just preceding, e.g., "he speaketh of the new creature, which is neither circumcision nor uncircumcision, but the new man created unto the image of God in righteousness and true holiness which inwardly is righteous in the spirit, and outwardly is holy and clean in the flesh." [1]

Other Commentators think that Paul's conclusion is more general, as applying to the Gospel.  For instance, "man needs a standard or a measuring rod to guide his steps. The law was a failure, so God has given us another standard, placing all our hopes of salvation in the crucified, buried, risen, and coming again Christ." [2]  Actually I find that verse 15 is amplifying verse 14.

“May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Neither circumcision nor uncircumcision means anything; what counts is the new creation.” (Galatians 6:14–15, NIV)  

So, I think that "the rule" applies to verse 14.  The rule is don't glory in the flesh; glory in the Cross. And to those who do, they will experience peace and mercy.   Then Paul identifies this group that glories only in Christ and the Cross.  He calls them the Israel of God.    "As if he said: They are the Israel of God, which with faithful Abraham believe the promises of God offered already in Christ, whether they be Jews or Gentiles, and not they which are begotten of Abraham, Isaac and Jacob, after the flesh." [1]  This, of course, was handled by Paul in Galatians 3.  This is a clear contrast to ethnic Israel. "Those who received the Saviour who came through Israel are true Israelites, spiritual descendants of Abraham." [2].   This is the group were the promises of God and the peace and mercy of Christ belong.  

"I have faithfully taught the Gospel as I have received it by the revelation of Jesus Christ; whoso will not follow it, let him follow what he will, so that hereafter he trouble me no more." [3] Paul has expended his ammunition.  He has stated his case.  And to put the final nail in the argument he points to his own suffering.  Luther explains this well:

Paul is saying that "the marks that be in my body do show well enough whose servant I am. If I sought to please men, requiring circumcision and the keeping of the law as necessary to salvation, and rejoicing in your flesh as the false apostles do, I needed not to bear these marks in my body. But because I am the servant of Jesus Christ and walk after a true rule, that is, I openly teach and confess, that no man can obtain the favour of God, righteousness and salvation, but by Christ alone, therefore it behoveth me to bear the badges of Christ my Lord: which be not marks of mine own procuring, but are laid upon me against my will by the world and the devil, for none other cause but for that I preach Jesus to be Christ." [3]

“The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.” (Galatians 6:18, NIV) "A fitting conclusion to the letter in which Paul is most intensely concerned with God’s grace. The benediction summarizes Paul’s hope that among the Galatians the gospel of God’s grace will triumph." [4]  He begins and ends the Letter with grace.   

Steve and Vicki Cooke [5] wrote the words to this song:

I will glory in my Redeemer

Whose priceless blood has ransomed me.

Mine was the sin that drove the bitter nails

And hung Him on that judgment tree.

I will glory in my Redeemer

Who crushed the power of sin and death

My only Savior before the holy Judge

The Lamb who is my righteousness

The Lamb who is my righteousness.

This is my song of praise to You Father, this day as I conclude this great Letter.  My only Savior -- who is my righteousness.   Thank You Father.  Praise You, Jesus Christ. All glory to the Lamb.

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1. Luther, M. (1997). Commentary on Galatians (Ga 6:16). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2402). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 6:17). Oak Harbor, WA: Logos Research Systems, Inc.

4. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 6:18). Nashville: T. Nelson.

5. © 2001 Sovereign Grace Worship (Admin. by EMI Christian Music Publishing (IMI))

• Steve Cook | Vikki Cook

The Delight of Discovery. The Conduit of Grace.

Psalm 119:129–136 (NIV),

¹²⁹ Your statutes are wonderful; therefore I obey them. 

¹³⁰ The unfolding of your words gives light; it gives understanding to the simple. 

¹³¹ I open my mouth and pant, longing for your commands. 

¹³² Turn to me and have mercy on me, as you always do to those who love your name. 

¹³³ Direct my footsteps according to your word; let no sin rule over me. 

¹³⁴ Redeem me from human oppression, that I may obey your precepts. 

¹³⁵ Make your face shine on your servant and teach me your decrees. 

¹³⁶ Streams of tears flow from my eyes, for your law is not obeyed.

Father, I am immediately captured by the emotional impact that Your Word has on the Psalmist.  The opening and closing affections form the essence of this prayer.   "Your statutes are wonderful . . . streams of tears flow from my eyes."  Father to those who drink deeply in Your Word and seek to follow Your direction the summation their response is one word: WONDERFUL. The reason is clear because it more than just words -- it's an unfolding of light for those who dig.  That's where the joy comes from.  It's to the humble, not the proud.

But Father I can see many who fail to long; fail to discover; fail to apply and my response is like David -- I cry.  Oh how much is missed in life!   Father I pray for my family, my brothers and sisters and my friends who have never captured the joy of discovery -- never fallen prey to the wonder and the exhilaration of discovery.  No wonder their lives are secular and boring.

As for me Father, I pray, "Turn to me . . . Direct me . . . Redeem me . . . and Make Your face shine upon me."   Grant grace to me today, Father, for in Your Word, You are.  Your Word is simply the conduit of grace that brings me Yourself.  Thank you Father.  Forgive the many times when this is absent in my life.   May Your Words and Your grace be upon my lips, this day.  For the sake of Jesus, Amen.

Luther's Magnificent Description of the New Birth

This is worth reading every word:

"Now, a new creature, whereby the image of God is renewed, is not made by any colour or counterfeiting of good works (for in Christ Jesu neither circumcision availeth anything, nor uncircumcision), but it is created by Christ after the image of God in righteousness and true holiness. When works are done, they bring indeed a new shew and outward appearance wherewith the world and the flesh are delighted, but not a new creature: for the heart remaineth wicked as it was before, full of the contempt of God, infidelity, &c. Therefore a new creature is the work of the Holy Ghost, which cleanseth our heart by faith, and worketh the fear of God, love, chastity, and other [Christian virtues], and giveth power to bridle the flesh and to reject the righteousness and wisdom of the world. Here is no colouring or new outward shew, but a thing done indeed. Here is created another sense and another judgment, that is to say, altogether spiritual, which abhorreth those things that before it greatly esteemed. The monkish life and order did so bewitch us in time past, that we thought there was no other way to salvation. But now we judge of it far otherwise. We are now ashamed of those things which we adored as most heavenly and holy, before we were regenerated into this new creature.

Wherefore the changing of garments and other outward things, is not a new creature (as the monks dream), but it is the renewing of the mind by the Holy Ghost; after the which followeth a change of the members and senses of the whole body. For when the heart hath conceived a new light, a new judgment and new motions through the Gospel, it cometh to pass that the outward senses are also renewed. For the ears desire to hear the Word of God, and not the traditions and dreams of men; the mouth and tongue do not vaunt of their own works, righteousness and rules, but they set forth with joy the only mercy of God offered to us in Christ. These changes consist not in words, but are effectual,  and bring a new spirit,  a new will, new senses, and new operations of the flesh, so that the eyes, ears, mouth, and tongue do not only see, hear and speak otherwise than they did before, but the mind also approveth, [loveth] and followeth another thing than it did before. For before, being blinded with popish errors and darkness, it imagined God to be a merchant, who would sell unto us his grace for our works and merits. But now, in the light of the Gospel, it assureth us that we are counted righteous by faith only in Christ. Therefore it now rejecteth all will-works, and accomplisheth the works of charity and of our vocation commanded by God. It praiseth and magnifieth God it rejoiceth and glorieth in the only trust and confidence of God’s mercy through Jesus Christ. If it must suffer any trouble or affliction, it endureth the same cheerfully and gladly, although the flesh repine and grudge thereat. This Paul calleth a new creature." [1]

Amen!
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1. Luther, M. (1997). Commentary on Galatians (Ga 6:15). Oak Harbor, WA: Logos Research Systems, Inc.

The Sum and Substance of the Letter.

Paul has exposed the motives of those who would lead the Galatian Christians away.  They were trying to avoid persecution and they were trying to gain "brownie points" -- score some converts to their new religion of "Christ+plus".  Paul also unmasked the real problem with "Christ+plus".  It robs the Cross of its glory and power.  He had already said that in Galatians 2:21 (NIV),

²¹ I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

So now he says, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Neither circumcision nor uncircumcision means anything; what counts is the new creation.” (Galatians 6:14–15, NIV).  This is the crux and the summary of the whole argument.  "It is striking how much of the gospel is involved in this statement. The cross speaks of the atonement necessitated by man's sin. The full name of the Savior speaks of the significance of his person and the role he played, meaning literally "God who saves, the Messiah." Finally, the pronoun "our" speaks of the personal aspects of Christ's redemption, for it becomes "ours" through the response of faith." [1]

"This is a wonderful kind of speech which Paul here useth, when he saith: “Neither circumcision nor uncircumcision availeth anything.” It may seem that he should rather have said: Either circumcision or uncircumcision availeth somewhat, seeing these are two contrary things . . . When works are done, they bring indeed a new shew and outward appearance wherewith the world and the flesh are delighted, but not a new creature: for the heart remaineth wicked as it was before, full of the contempt of God, infidelity, &c.  [2]  

"The only thing that is important is to be a new creation in Christ (2 Cor 5:17). “He that hath the Son hath life; and he that hath not the Son hath not life” (1 Jn 5:12)." [3]

This then becomes the sum and the essence of the argument.  Works, good deeds, religious performances are nothing.  What a person needs is the transforming work of the Spirit, called the New Birth and belief in the Gospel of the Lord Jesus Christ.   

Father by works I am condemned.  By lack of works I am condemned.  There is no Gospel in religion. There is no hope in ritual.  Only Christ saves.  Only the Gospel is the power of God unto salvation. Only faith in Christ alone justifies. There is no other boasting, except in the Cross of Christ.  He alone bore our sins on His own body on the tree.  Thank you Lord Jesus.  Thank you Father for the regenerating, renewing, resurrecting power of the Spirit.  Apart from You I can do nothing.  Fill my heart with Your grace today that I might serve You in all that I do.  For the glory of Christ and the glory of the Cross, I pray.  Amen.

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/Conclusion (6:11-18), Book Version: 4.0.2

2. Luther, M. (1997). Commentary on Galatians (Ga 6:15). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2402). Nashville: Thomas Nelson.

 

The Final Blow!

Paul now brings this letter to the Galatian churches to a close.   But in the process it would seem that he takes the pen from his amanuensis and writes the final conclusion himself.  An amanuensis was someone who wrote down what the Apostle was dictating.  They were scribes, secretaries.

We know that Paul did not physically write some of his letters. It seems like he may have dictated all of them to a scribe. The Book of Romans closes with the following statement: “I, Tertius, who wrote down this letter, greet you in the Lord.” (Romans 16:22, NIV).  In many letters Paul concluded the letter with his own hand (e.g. 1 Corinthians 16:2, Colossians 4:18, etc.) It was a sign of authenticity; and in this case he summarized the letter. So we read in Galatians 6:11–18 (NIV),

¹¹ See what large letters I use as I write to you with my own hand! ¹² Those who want to impress people by means of the flesh are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ. ¹³ Not even those who are circumcised keep the law, yet they want you to be circumcised that they may boast about your circumcision in the flesh. ¹⁴ May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. ¹⁵ Neither circumcision nor uncircumcision means anything; what counts is the new creation. ¹⁶ Peace and mercy to all who follow this rule—to the Israel of God. ¹⁷ From now on, let no one cause me trouble, for I bear on my body the marks of Jesus. ¹⁸ The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.

This conclusion does several things:  One, it gives a fresh and straightforward knock-out punch; it restates the point in the clearest of terms; and it concludes with Paul's personal testimony and greeting.  First the warning:

“Those who want to impress people by means of the flesh are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ. Not even those who are circumcised keep the law, yet they want you to be circumcised that they may boast about your circumcision in the flesh.” (Galatians 6:12–13, NIV) 

"To this end, therefore, they teach circumcision as necessary to salvation, that they may remain in favour with them and avoid the persecution of the Cross . . . Your teachers (saith Paul) are vain heads, and not regarding the glory of Christ and your salvation, they seek only their own glory.  [1] Paul is able to cut right to the heart of the matter in those who are trying to lead the Galatians astray. They were trying to avoid persecution.  Thus they found a compromise.  But it was a compromise that robbed the Cross of its power and its significance. They also seemed to view the Galatians as a challenge, a game.  They wanted to be able to boast that they won them over to this odious doctrine. 

Then Paul makes a broader, more astounding claim: “Not even those who are circumcised keep the law, yet they want you to be circumcised that they may boast about your circumcision in the flesh.” (Galatians 6:13, NIV).  "For he saith, that not only the false apostles, but all the nation of the Jews which were circumcised, keep not the law, yea rather that they which were circumcised, in fulfilling the law fulfil it not." [2]  Luther then writes on to make plain the issue of keeping the Law in the flesh:

"Wherefore, although they keep the law outwardly in their actions; yet in keeping it, they keep it not. For without Holy Ghost the law cannot be kept. But the Holy Ghost cannot be received without Christ; and where the Holy Ghost dwelleth not, there dwelleth an unclean spirit, that is to say, despising God, and seeking his own [gain and] glory." [2] 

If one is not born of the Spirit.  If one does not have the Spirit.  If one does not rest in the enabling work of the Spirit -- they cannot keep the Law.  Paul makes this clear in Romans 8:6–9 (NIV),

⁶ The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. ⁷ The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. ⁸ Those who are in the realm of the flesh cannot please God. ⁹ You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.

Without the Holy Spirit, the entire nation of Israel in the flesh are covenant-breakers, hostile to God. They cannot obey Him.  They need to be born-again.  They need that special work of the Spirit. More about that tomorrow.

Father, what a brilliant conclusion to this Letter.  What a challenging conclusion!  I wonder how much trouble and persecution I try to avoid but instead seek to water-down, compromise the Gospel? How easy it is to dance with the Devil.  Father, this compromise can be so easily rationalized.  These men thought they were keeping the Law.  They were filled with self-righteousness.  They hoped to win support to their new "christianity."   All they did was add one little element called circumcision to faith in Christ and they assumed everyone would be happy.  Just one little element!  No, it is Christ alone.  On Christ, the solid Rock I stand.  All else is sinking sand.  My hope alone is in You, Lord Jesus.  Nothing in my hands I bring.  Simply to the Cross I cling.  Wash my Savior or I die.  Today, Father I am refreshed in the truth that apart from the regenerating, enabling work of the Spirit, I cannot please You.  Help me Father to truly walk in the Spirit.  For the glory and beauty of Christ. Amen!

 

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1.  Luther, M. (1997). Commentary on Galatians (Ga 6:12). Oak Harbor, WA: Logos Research Systems, Inc.

2. Luther, M. (1997). Commentary on Galatians (Ga 6:13). Oak Harbor, WA: Logos Research Systems, Inc.

The Right Use of the Law

John Reisinger makes a helpful illustration of the right use of the Law.  So many Christians think that we are saved by grace; and we are kept saved by obeying the Law.  This is the heart of the Galatian error.  It is heretical. Reisinger's use of John Bunyan's illustration is helpful.

"John Bunyan has a beautiful illustration on the Biblical purpose for which God gave the law to Israel as a covenant. It is the scene in the Interpreter's house where the man with the broom (representing the law) was stirring up the dust of sin in the human heart. His labor could not cleanse the heart, but was necessary to show the dirt and the inability of both the sinner and the man with the broom (Moses) to clean out the dirt. The damsel comes in (the Holy Spirit) and sprinkles the room with water (the gospel) and cleans the room with ease. So far so good. So far we all clearly understand what Bunyan was teaching. However, once the room is cleaned out, the Covenant Theologian then puts the broom back into the hand of Moses and puts him in charge of keeping the room clean! 

How many times have we heard the statement, "Moses will send you to Christ to be forgiven and justified, and Christ will lead you back to Moses to teach you how to live and be sanctified." We must see that Bunyan is not saying, "The law cannot justify but it can sanctify." He is saying, "The law cannot conquer sin in the human heart, period." The law can no more keep the heart clean than it can clean it out in the first place."

No, we are saved by believing the Gospel and we are sanctified by believing the Gospel.

False? Faulty? Or Just Plain Unhelpful?

Although well-intentioned and not meaning harm, I think we can banter around a phrase in evangelical circles rather hastily.  I know I have been guilty of this.  When people who are concerned about doctrinal precision and interpretive accuracy discuss other preachers, teachers, authors, etc., we might unthinkingly use words and phrases like "false teachers".   I suggest we give this more thought.

False Teachers

Jesus, Himself said, ““Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.” (Matthew 7:15, NIV).  Perhaps Paul had them in mind when he wrote in 2 Corinthians 11:13–15 (NIV):

¹³ For such people are false apostles, deceitful workers, masquerading as apostles of Christ. ¹⁴ And no wonder, for Satan himself masquerades as an angel of light. ¹⁵ It is not surprising, then, if his servants also masquerade as servants of righteousness. Their end will be what their actions deserve.

False teachers are deceptive.  They creep in.  They look good – initially.  The malign the truth and particularly the Gospel of Christ.  False teachers are not Christians.  The Bible clearly calls those who add to the Gospel, who demean the person and nature of Christ, as false prophets. Those who made predictions that are untrue or prove untrue are also to be treated as false (e.g. Jeremiah 14:14).

Faulty Teaching

But there is another category that we ought to consider.  We are all in danger of faulty teaching. The problem that faces everyone of us is that “For we know in part and we prophesy in part,” (1 Corinthians 13:9, NIV).  False prophets are not to be tolerated.  Faulty teaching is to be corrected. Apollos needed this help by Aquila and Priscilla. When they heard him “. . . they invited him to their home and explained to him the way of God more adequately.” (Acts 18:26, NIV). 

All of us who preach and teach need that loving response.   We are well-meaning and sincere, but we've missed something.  We need a caring brother or sister to challenge our interpretative skills.  If a brother differs from me in eschatology, one or both of us is certainly faulty, but we may not be false.  The ongoing challenge will be to sharpen one another in regard to our hermeneutic.

Unhealthy Teaching

Equally as concerning is what I would call "unhealthy" teaching.  Unfortunately much of this abounds.  I tend to frame it as "sensational" or "speculative" teaching.  Why audiences love that, I'm not sure (see 2 Timothy 4:3-4)  This I am sure: speculative teaching sells books and earns money.  Certainly "false doctrine" is an issue, but Paul also warned Timothy about those who “… devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God’s work—which is by faith.” (1 Timothy 1:4, NIV).

The clearest response to such teaching is to “… learn … the meaning of the saying, “Do not go beyond what is written.” Then you will not be puffed up in being a follower of one of us over against the other.” (1 Corinthians 4:6, NIV).   Even better, it is wise to be Berean (see Acts 17:11).

Those that draw audiences and readers based upon sensational, speculative gibberish, really do nothing to advance the work of the Kingdom.  Their teaching is unhealthy and unhelpful.  Paul instructed Timothy: “What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.” (2 Timothy 1:13, NIV).  There he uses the Greek word, ὑγιαίνω meaning to be “wholesome” once, “be in health” once, and “safe and sound.” ^[1]   We can be certain that where teachers do eisegesis and not exegesis, their teaching will ultimately prove to harmful, hurtful and dangerous.

So I think there is a difference between false teachers, faulty teaching and unhealthy teaching.  It behooves us to discriminate between them; and even respond differently to them.  I understand that there is still a degree of subjectivity.  I of course have my own picture of modern-day false teachers. I also could implicate those I think are faulty teachers.   Unfortunately I can name names of those who promote unhealthy instruction (perhaps to sell books, crowd out a church or even get an invitation to speak at another conference.).  But I must also be careful to castigate those who are in need of brotherly caution and correction, for I too stand in that same position.

“As iron sharpens iron, so one person sharpens another.” (Proverbs 27:17, NIV)  

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^[1] Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.