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Category Archives: Psalms

Some trust in chariots

21 Tuesday Feb 2023

Posted by memoirandremains in Psalms

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Chariots, Psalm 20:7, Psalms, trust

Psalm 20:7 (ESV)

            7       Some trust in chariots and some in horses,

      but we trust in the name of the LORD our God.

What is the trust which is commended here?  To say that I trust in the name of the Lord when I am not facing any trouble allows me the appearance of faithfulness without the cost. There is no actual trust in such a situation.

At the other end, one who is in an solvable problem for which there is viable response, to say I trust the Lord means more I hope the Lord will act. There is some actual trust here, but it is a trust without other option. I trust in the Lord, because there is nothing else I can do.

There is a third situation where I could act, and in fact will act, but my trust is not in my own conduct but in God.

Then looking to the commentators:

4. Weak man cannot choose but have some confidence, without himself, in case of apparent difficulties; and natural men do look first to some earthly thing wherein they confide: some trust in chariots, and some in horses, some in one creature, some in another. 5. The believer must quit his confidence in these things, whether he have them, or want them, and must rely on what God hath promised in his word to do unto us: but we will remember the name of the Lord our God.

Dickson, David. A Brief Explication of the Psalms. John Dow; Waugh and Innes; R. Ogle; James Darling; Richard Baynes, 1834, p. 100.

Cassiodorus takes the passage in a very different way. He speaks of the sorts of triumphs one could enjoy with chariot and horse, then concludes:

But the psalmist leaves such things to worldly men, and maintains that he has been exalted in the Lord’s name. It is not chariots or the horse that exalt, though they are seen to glorify with distinctions in this world, but the Lord’s name which in the end leads to eternal rewards.

Cassiodorus. Cassiodorus: Explanation of the Psalms. Edited by Walter J. Burghardt and Thomas Comerford Lawler, Translated by P. G. Walsh, 51st ed., vol. I, Paulist Press, 1990, p. 207.

Some trust in chariots. I do not restrict this to the enemies of Israel, as is done by other interpreters. I am rather inclined to think that there is here a comparison between the people of God and all the rest of the world. We see how natural it is to almost all men to be the more courageous and confident the more they possess of riches, power, and military forces. The people of God, therefore, here protest that they do not place their hope, as is the usual way with men, in their military forces and warlike apparatus, but only in the aid of God. As the Holy Spirit here sets the assistance of God in opposition to human strength, it ought to be particularly noticed, that whenever our minds come to be occupied by carnal confidence, they fall at the same time into a forgetfulness of God. It is impossible for him, who promises himself victory by confiding in his own strength, to have his eyes turned towards God. The inspired writer, therefore, uses the word remember, to show, that when the saints betake themselves to God, they must cast off every thing which would hinder them from placing an exclusive trust in him

Calvin, John, and James Anderson. Commentary on the Book of Psalms. Logos Bible Software, 2010, p. 340.

LUTHER: God must help and advise; our plans and actions are otherwise of no value.—OSIANDER: Great, exalted titles do not make a king invincible, but God’s help, which is gained by the prayer of faith. The victory is a gift of God, and is not accomplished by great preparation or a great host

Lange, John Peter, et al. A Commentary on the Holy Scriptures: Psalms. Logos Bible Software, 2008, p. 160.

A collect based on the Psalm:

Hear us, O LORD, we beseech Thee, in the day of trouble, and defend us from all evils, that risen, and standing upright, when our enemies are fallen, we may ever rejoice in Thee, our LORD and GOD.

Neale, J. M. A Commentary on the Psalms from Primitive and Mediæval Writers: Psalm 1 to Psalm 38. Second Edition, vol. 1, Joseph Masters; Pott and Amery, 1869, p. 269.

Psalm 55.2

19 Sunday Feb 2023

Posted by memoirandremains in Psalms

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Psalm 55

(Note, in the Hebrew the superscription is verse 1)

Psalm 55:3 (BHS/WHM 4.2)

3          הַקְשִׁ֣יבָה לִּ֣י וַעֲנֵ֑נִי אָרִ֖יד בְּשִׂיחִ֣י וְאָהִֽימָה׃

הַקְשִׁ֣יבָה

Listen, give attention to. The paragogic H at end of the verb is explained as follows:

5. The imperative, in accordance with its other points of connexion with the imperfect in form and meaning, admits of a similar lengthening (by ־ ָה, Arab. imper. energicus, with the ending -ănnă or -ăn, in pause -ā) and shortening

Gesenius, Friedrich Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and Sir Arthur Ernest Cowley, 2d English ed., Clarendon Press, 1910, p. 131.

An interesting observation about the verb:

(The original idea I consider to be that of sharpening, so that קָשַׁב is almost the same as קָצַב, German die Ohren fpißen, to prick up the ears, an expression taken from animals; see the remarks under אֹזֶן p. 26, B)

Gesenius, Wilhelm, and Samuel Prideaux Tregelles. Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures, Logos Bible Software, 2003, p. 746.

לִּ֣י וַעֲנֵ֑נִי

To me (li) and answer me (ni).

אָרִ֖יד

1. LN 34.40–34.41 (qal) disassociate, formally, roam, be in a state of no longer being in an association, as a figurative extension of roaming or wandering about in linear motion (Jer 2:31; Hos 12:1[EB 11:12]+), see also domain LN 15; (hif) start to roam (Ge 27:40+); 2. LN 25.223–25.250 (hif) be troubled, formally, be caused to roam, i.e., have feelings of anxiety or distress as a figurative extension of being driven or caused to flee in linear motion (Ps 55:3[EB 2]+)

Swanson, James. Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament), Electronic ed., Logos Research Systems, Inc., 1997. This image is striking: The Psalmist has come into such pain as to be unable to stay still.

The NJV has “I am tossed about”.

בְּשִׂיחִ֣י

In my pain

I think it is best to understand the Beth here as because of my pain. The pain keeps me from resting.

(iv) Cause—the so-called beth causa

וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ

יְהוָה אֱלֹהֶיךָ

‍And you shall rejoice in (or: because of) all the ‍good which the Lord your God has given to you (Deut. 26:11).‍

כִּי כַפֵּיכֶם נְגֹאֲלוּ בַדָּם

‍For your hands are defiled with blood (Isa. 59:3).‍

Van der Merwe, Christo, et al. A Biblical Hebrew Reference Grammar. Electronic ed., Sheffield Academic Press, 1999, p. 282.

We could take the “pain” as the agent: My pain is throwing me around.

שׂיח

Is an interesting word.

(2) to speak, pr. to utter with the mouth, comp. אָמַר No. 1. Followed by לְ to speak to any one, Job 12:8; with suff. Prov. 6:22, תְּשִׂיחֶךָ “he shall speak with thee.” Followed by בְּ to speak of any one, Ps. 69:13.

(3) to sing, Jud. 5:10; Ps. 145:5. Followed by בְּ to celebrate anything in song, Ps. 105:2, and in a bad sense, to lament, to complain, Psa. 55:18; Job 7:11.

(4) to talk with oneself, i.e. to meditate, especially on divine things, Ps. 77:4, 7; followed by בְּ of the thing, Ps. 119:15, 23, 27, 48, 78, 148; 77:13. Compare syn. הָגָה.

PILEL שׂוֹחֵחַ to meditate, Psalm 143:5; to think upon anything, Isa. 53:8.

Gesenius, Wilhelm, and Samuel Prideaux Tregelles. Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures, Logos Bible Software, 2003, pp. 788–89.

There is some kind of communication which has the effect or is expressive of pain. That is understood from the broader context of the Psalm.

This last verb makes the scene even more striking:

וְאָהִֽימָה

And I am/I have become, in a confusion, murmuring, distracted.

The combination ideas here are: I roam about, talking to myself, distracted, confused. This is describing someone in an extremely agitated state who cannot even think.  I KJV has here, “I … make a noise”.

The Ar. according to Walton probably reads כי before אריד, and some such word seems to be wanting, as Mudge and others think, “when I mourn in my complaint; and am vexed.” Or as Green with Ch. “and cry aloud.” Who thinks also that a word has been dropped after אריד. See Isai. 15:3.

Dimock, H. Notes Critical and Explanatory on the Books of Psalms and Proverbs. J. F. and C. Rivington; J. and J. Fletcher; J. Hough; R. Raikes, 1791, p. 88.

2. Rend. “Attend unto me and answer me, [when] I am troubled in my meditation and moan aloud.” I am troubled, H. אריד ârîd, lit. “I am uneasy:” as in Gen. 27:40 the word is used of physical roaming, so here it is used of mental perturbation. The Arab. רוד radâ in Voice 1. means “to wander,” but in 4 (as in the subst. taraddud “mental disturbance,” “doubt”), the psychological use of the word is evident. In my meditation, the signf. “In my complaint” is quite allowable but not so appropriate: H. בשיחי b’sîchî, cf. 104:34, 105:2. שיח sîach (1) means both “Meditation,” and the putting of meditation into articulate words (cf. the verb in ver. 17), “Prayer,” “Complaint:” cf. the union of these two signff. in the Rt. הגה hâgâh. Fuerst’s attempt to connect the word with Germ. “sagen” is absurd. There is an Arab. word shaych = Pers. pîr, “an old man” or “teacher,” but whether this word is derived from shâcha (fut. i.) “was old,” or whether we are to regard this verb as a denominative, and to suppose the shaych to be so called because he is one who is used to meditation, is open to doubt. שיח sîach (2) means “a shrub” (e.g. Gen. 2:5), cf. the Syr. shucho, Arab. shaych, but these latter are doubtless from a different root. And moan aloud: here the H. אהימה âhîmâh Hiph. of הום hoom is equivalent to אֶהֱמֶה eh’meh ver. 17 [18].

Jennings, A. C., and W. H. Lowe. The Psalms, with Introductions and Critical Notes. Second Edition, vol. 1, Macmillan and Co., 1884, pp. 252–53.

Psalm 54:3 (LXX)

3 πρόσχες μοι καὶ εἰσάκουσόν μου. ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου καὶ ἐταράχθην

The LXX begins with an extra verb to flesh out the idea of the single verb in the Hebrew.

Πρόσχες pay attention to, give heed to, take hold of me

καὶ εἰσάκουσόν μου

And listen (carefully) to me. The verb can even carry the connotation of “obey”.

ἐλυπήθην

I am made sorrowful. I am grieved, vexed.

ἐν τῇ ἀδολεσχίᾳ μου

En which is roughly the equivalent of the Hebrew Beth. I would take this as a dative of cause. He is not grieving in some location of pain but rather the pain is driving his sorrow.

ἀδολεσχίᾳ is idle talk

The LSJ has:

ἀδο-λεσχία [α_], ἡ,

A.prating, garrulity, Ar.Nu.1480, Isoc.13.8, Pl.Tht.195c, Arist.Rh.1390a9, Thphr.Char.3: pl., Simp. in Ph.1141.8.

II. keenness, subtlety, Pl.Phdr.269e.

III. conversation, talk, LXX 4 Ki.9.11, Ps.54(55).2.

καὶ ἐταράχθην

And I am troubled, in turmoil.

The description of these symptoms matches the description of an anxiety disorder:

https://www.mayoclinic.org/diseases-conditions/anxiety/symptoms-causes/syc-20350961

Symptoms

Common anxiety signs and symptoms include:

  • Feeling nervous, restless or tense
  • Having a sense of impending danger, panic or doom
  • Having an increased heart rate
  • Breathing rapidly (hyperventilation)
  • Sweating
  • Trembling
  • Feeling weak or tired
  • Trouble concentrating or thinking about anything other than the present worry
  • Having trouble sleeping
  • Experiencing gastrointestinal (GI) problems
  • Having difficulty controlling worry
  • Having the urge to avoid things that trigger anxiety

Psalm 55:1

14 Tuesday Feb 2023

Posted by memoirandremains in Psalms

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Psalm 55

In Hebrew, the superscription is verse one. Thus:

Psalm 55:2 (BHS/WHM 4.2)

2    הַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃

הַאֲזִ֣ינָה

This psalm begins the (hifil) imperative: Give ear, listen, hear me. The intensity of this opening can be seen by considering the passages where the words are not directed to God.

“Give ear, O heavens, and I will speak,

      and let the earth hear the words of my mouth.

Deuteronomy 32:1 (ESV)

5 Hear this, O priests!

      Pay attention, O house of Israel!

                  Give ear, O house of the king!

      For the judgment is for you;

                  for you have been a snare at Mizpah

      and a net spread upon Tabor.

Hosea 5:1 (ESV)

It is a strong command. But with God as the one being addressed, it cannot be a command, so it must be the intensity of imploring his attention.  I need something from God.

Next the one addressed, and what he wishes to be heard:

אֱ֭לֹהִים תְּפִלָּתִ֑י

God: Elohim.

My prayer. In many of the cases, there seems to be a connotation of lament or supplication.

וְאַל־תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי

And do not wa ‘al

Hide yourself Hitpael titel‘allam

Parallel:

Psalm 10:1 (ESV)

10 Why, O Lord, do you stand far away?

Why do you hide yourself in times of trouble?

The hithpael of עלם, “conceal oneself,” has here the force of “ignore” or “withhold help” as in Deut 22:4, “You shall not see your brother’s ass or his ox fallen down by the way, and withhold your help from them [lit. “and hide yourself from them”].” See also Pss 10:1; Isa 58:7; Job 42:3; cf. Job 38:2.

Tate, Marvin E. Psalms 51–100. Word, Incorporated, 1998.

מִתְּחִנָּתִֽי

From (min) my pleading.

The word תְּחִנָּה: can mean “mercy” referring to something received from God. But when it is sought, the word is translated as pleading:

Psalm 6:9 (ESV)

9   The Lord has heard my plea;

the Lord accepts my prayer.

The entire verse:

Psalm 55:1 (ESV)

1  Give ear to my prayer, O God,

and hide not yourself from my plea for mercy!

Psalm 54:2 (LXX)

2 Ἐνώτισαι, ὁ θεός, τὴν προσευχὴν μου καὶ μὴ ὑπερίδῃς τὴν δέησίν μου,

Aorist imperative: give ear to, listen to. The word “ear” is in the middle of this verb.

ὁ θεός,

The Psalmist is directly addressing God, which would require a vocative, but the text gives us an articular nominative The + God. The vocative would be “Thee”. This matters because Hebrews 1:8, quoting Psalm 45:6-7 has the same constructive for God. Thus the nominative is used for the vocative when referring to God.

τὴν προσευχὴν μου my prayer. Prayer is accusative as the object of the verb.

καὶ μὴ ὑπερίδῃς

The and is coordinating a parallel (not subordinate) clause.

μὴ is used to negate a subjunctive: you do not overlook

τὴν δέησίν μου: my petition

δέησις, εως f: (derivative of δέομαι ‘to plead, to beg,’ 33.170) that which is asked with urgency based on presumed need—‘request, plea, prayer.

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains, Electronic ed. of the 2nd edition., vol. 1, United Bible Societies, 1996, p. 407.

Thinking of the World in the Light of the Knowledge of God’s Providence

27 Tuesday Jul 2021

Posted by memoirandremains in John Calvin, Providence, Psalms

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Calvin, providence, Psalm 16

In commenting upon Psalm 16:8, “I have set the Lord always before me, because he is at my right hand, I shall not be shaken” Calvin writes

We must look to him with other eyes than those of the flesh, for we shall seldom be able to perceive him unless we elevate our minds above the world; and faith prevents us from turning our back upon him. The meaning, therefore, is, that David kept his mind so intently fixed upon the providence of God, as to be fully persuaded, that whenever any difficulty or distress should befall him, God would be always at hand to assist him. He adds, also, continually, to show us how he constantly depended upon the assistance of God, so that, amidst the various conflicts with which he was agitated, no fear of danger could make him turn his eyes to any other quarter than to God in search of succour. And thus we ought so to depend upon God as to continue to be fully persuaded of his being near to us, even when he seems to be removed to the greatest distance from us. When we shall have thus turned our eyes towards him, the masks and the vain illusions of this world will no longer deceive us.

This is an interesting thing: God is the context in which I understand the world and it’s dealings. He is not claiming an esoteric knowledge, because he is looking at world in terms of providence not a prophetic word. It is an interpretative presupposition through which to understand what is taking place.

This makes sense then of how we can continue to believe God is directing events even when God seems absent. If we begin with the presupposition of God’s Providence at all times, we can persist in the confidence even when things do seem lacking in control. It is a sort of mental habit.

This is not to say he is here denying the work of God for it is God who is acting through Providence and God maintains the discipline of the thought and its resulting effect, “he constantly depended upon the assistance of God.”

Another thought on Taylor and Tennyson

26 Friday Jun 2020

Posted by memoirandremains in Psalms, Uncategorized

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Edward Taylor, Psalm 6

The great difference between the two poems lies in the way the poet perceives himself on coming to God. Taylor sees himself as wretched and weak; Tennyson, while giving some acknowledgement of sinfulness, comes as a “saint”.

Psalm 6 is also a poem of coming to God, which begins:

Psalm 6:1–3 (AV)

1 O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure. 2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. 3 My soul is also sore vexed: but thou, O LORD, how long?

Charles Spurgeon, in The Treasury of David, writes:

“Have mercy upon me, O Lord; for I am weak.” Though I deserve destruction, yet let thy mercy pity my frailty. This is the right way to plead with God if we would prevail. Urge not your goodness or your greatness, but plead your sin and your littleness. Cry, “I am weak,” therefore O Lord, give me strength and crush me not. Send not forth the fury of thy tempest against so weak a vessel. Temper the wind to the shorn lamb. Be tender and pitiful to a poor withering flower, and break it not from, its stem. Surely this is the plea that a sick man would urge to move the pity of his fellow if he were striving with him, “Deal gently with me, ‘for I am weak.’ ” A sense of sin had so spoiled the Psalmist’s pride, so taken away his vaunted strength, that he found himself weak to obey the law, weak through the sorrow that was in him, too weak, perhaps, to lay hold on the promise. “I am weak.” The original may be read, “I am one who droops,” or withered like a blighted plant. Ah! beloved, we know what this means, for we, too, have seen our glory stained, and our beauty like a faded flower.

And so, while not the only thing to say on the topic, Edward Taylor has come in the vein of the one who was weak.

The wilderness had been changed into green pastures

14 Monday Oct 2019

Posted by memoirandremains in Psalms, Uncategorized

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Affliction, J.D. Jones, Pilgrim's Progress, Psalm 23, Suffering, The King of Love

You remember how Greatheart in the Pilgrim describes the Valley of Humiliation as the best and most fruitful land in all those parts, and how that Mercy protested that she was as well in that Valley as she had been anywhere else in all their journey. That is only the old Dreamer’s way of saying that bare and sterile places have often turned out to be “green pastures.” And that is why God “makes us to lie down” in places from which we shrink. That is why He allows loss and trouble and disappointment to befall us. He knows what graces these things and their like beget in the soul, how they breed sympathy and tenderness and humility and dependence on God. They are indeed amongst the richest and most succulent pastures. And so God makes us to lie down in them in spite of ourselves. And later we come to recognize His wisdom. We realize the gain that has come to us. “It was good for me that I was afflicted.” That was a man for whom the wilderness had been changed into the “green pastures.” It is only in retrospect we recognize all this. While we are in the midst of life’s hardnesses and difficulties and trials they may appear to us to be anything but “green pastures.” But when we look back, in the mellow light of life’s evening time, we shall realize we owe some of life’s richest blessings to its troubled times, and shall be ready with David to confess “Thou makest me to lie down in green pastures, thou leadest me beside the still waters.

The King of Love, J D Jones (1922)

Practicing the Fear of the Lord, Psalm 111:10

21 Wednesday Aug 2019

Posted by memoirandremains in Fear of the Lord, Psalms, Uncategorized

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fear of the Lord, Psalm 111

(Updated)

O GOD, glorious confession of all Saints, grant us the fear of Thy Name, which Thou hast declared to be the beginning of wisdom, that joined to the councils of Thy servants, we may be filled with the banquet of Thy mercy.

Psalm 111:10

Psalm 111:10 (ESV)
10 The fear of the Lord is the beginning of wisdom;
all those who practice it have a good understanding.
His praise endures forever!

Psalm 111:10 (HCSB)
10 The fear of the LORD is the beginning of wisdom;
all who follow His instructions have good insight.
His praise endures forever.

The comparison of these two translation demonstrate the translation issue in this passage: Note the second line of the translation

First the difference in the verb: The ESV has “practice” as the verb. HCSB translates the verb “follow”.

The translations also differ in the object of the verb: The ESV have “it”; the HCSB has “instructions”. The NASB has “commandments” as the object. The NIV translates the objection “precepts”.

The Hebrew relevant Hebrew word is עֹשֵׂיהֶ֑ם
In Hebrew the object can at times be attached directly to the end of the verb.

And here is the explanation:

In verse 10b all those who practice it translates the Masoretic text “all who do them” (plural, referring back to Yahweh’s “precepts” in verses 7–8); some ancient versions have “all who do it” (singular, referring to wisdom in the preceding line), and this is preferred by TOB, NEB, NAB (with textual footnotes), and by RSV and SPCL (without footnotes). HOTTP, however, says the plural form (which it prefers) does not refer back to the commands in verses 7–8, but “in a general way, the fear of the Lord with all its multiple aspects and commandments.” If the translator follows TEV, it will be necessary in some languages to recast verse 10b to say, for example, “God enables people who obey his words to decide matters well.”

Robert G. Bratcher and William David Reyburn, A Translator’s Handbook on the Book of Psalms, UBS Handbook Series (New York: United Bible Societies, 1991), 957–958. The verb itself merely means “to do” or “to make”. The object is ambiguous, and the question comes: What does the Psalmist intend us to do?

Psalm 111:1–10 (ESV)
111 Praise the Lord!
I will give thanks to the Lord with my whole heart,
in the company of the upright, in the congregation.
2 Great are the works of the Lord,
studied by all who delight in them.
3 Full of splendor and majesty is his work,
and his righteousness endures forever.
4 He has caused his wondrous works to be remembered;
the Lord is gracious and merciful.
5 He provides food for those who fear him;
he remembers his covenant forever.
6 He has shown his people the power of his works,
in giving them the inheritance of the nations.
7 The works of his hands are faithful and just;
all his precepts are trustworthy;
8 they are established forever and ever,
to be performed with faithfulness and uprightness.
9 He sent redemption to his people;
he has commanded his covenant forever.
Holy and awesome is his name!
10 The fear of the Lord is the beginning of wisdom;
all those who practice it have a good understanding.
His praise endures forever!

The overarching theme of the Psalm is praise: it begins and ends with explicit praise. The content of verses 2-9 is a list of things for which to praise the Lord.

Verse 10 comes direction. First, the fear of the Lord is commended as something good: it is the beginning (or head) of wisdom. While the rest of the praises God for his work, verse commends an action (other than explicitly praise) on the worshipping congregation (v. 1). (However, note v. 8, discussed below).

Second, the end of the fear of the Lord is “wisdom”. The end of thing practiced is a “good understanding”.  However, it is elsewhere translated “success”, or a good outcome. Note HALOT’s comment on this meaning:

Ps 111:10 could belong to either meaning; if it belongs to the first it means good understanding for those who practise it, so KBL, NRSV, REB, and also the versions; Sept. σὺνεσις ἀγαθὴ; similarly Vulg. and Pesh., on which see also e.g. Gunkel Psalmen 488; ZürBib.; TOB; somewhat different is Dahood Psalms 3:121, 125: the understanding of the good, namely of Yahweh (in the sense of a general object, human insight is meant); if the second meaning is accepted the expression means a beautiful reward (reward as the fruit or result of success), thus Kraus BK 155:939.

Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1329–1330. But when we look at the verse itself, the good outcome is “wisdom”.

The strongest argument for practicing precepts comes from verse 8 where it speaks of the precepts being performed (same verb both places). An argument by analogy can be found in Deuteronomy:

Deuteronomy 6:24 (ESV)
24 And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as we are this day.

Here, practicing the commands of God are connected to the fear of the Lord: to follow the commands is to fear the Lord. Thus, an argument that one is to practice the precepts results in “good understanding” (or success) is certainly not an unbiblical concept. But the narrow question is what is meant here. And often the Scripture uses similar ideas with a difference in nuance so as to complete a concept.

In context, I would have to say that practicing the fear of the Lord is more likely than practicing the precepts mentioned in verse 7. First, proximity favors the fear of the Lord.

Second, the end of both the fear of the Lord and “practicing it/them” is the same: wisdom or insight.

Third, to jump over the fear of Lord and pick up “precepts” seems a bit arbitrary where the immediate context provides a satisfactory explanation.

Fourth, the fear of the Lord is in parallel to “praise” and it works well to complete our understanding of what the fear of the Lord means. A fear which is matched with praise is not servile or grudging or cringing. It to be in the presence of something beautiful and terrifying. It is to be praised but not taken lightly; like standing at the edge of the Sun.

 

COLLECTS

 

O GOD, glorious confession of all Saints, grant us the fear of Thy Name, which Thou hast declared to be the beginning of wisdom, that joined to the councils of Thy servants, we may be filled with the banquet of Thy mercy. (1.)

Great are Thy works, O LORD,* sought out for all Thy wills. Grant us, Thy servants, while we admire the greatness of Thy works, to praise with due confession the glory of the Creator, and search out with reverent wisdom Thy faithful commandments, and achieve with obedient fear the perfect comeliness of understanding. (11.)

O merciful and gracious LORD, (D. C.) Who with Thy wonted goodness hast long spared us sinners; fill us at length with a good understanding, and pour into our minds fear, the beginning of Thy wisdom, and make us to please Thee by living henceforth a sober and godly life. (1.)

M. Neale and R. F. Littledale, A Commentary on the Psalms from Primitive and Mediæval Writers: Psalm 81 to Psalm 118, vol. 3 (London; New York: Joseph Masters; Pott and Amery, 1871), 458.

Some notes from commentators:

As there are degrees of wisdom, so of the fear of the Lord; but there is no degree of this fear so inferior or low, but it is a beginning, at least, of wisdom; and there is no degree of wisdom so high or perfect, but it hath its root in, or beginning, from this fear.—Joseph Caryl.

C. H. Spurgeon, The Treasury of David: Psalms 111-119, vol. 5 (London; Edinburgh; New York: Marshall Brothers, n.d.), 12.

FEAR OF GOD AFFECTS THE QUALITY OF HUMAN LIFE. TERTULLIAN: It has also been a subject of discussion, how extremely frequent is the intercourse that heretics hold with magicians, with charlatans, with astrologers, with philosophers; and the reason is that they are people who devote themselves to curious questions. “Seek, and you shall find,” is everywhere in their minds. Thus, from the very nature of their conduct may be estimated the quality of their faith. In their discipline we have an index of their doctrine. They say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however, is God not feared, except where he is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as the heretics. But where God is, there exists “the fear of God, which is the beginning of wisdom.” Where the fear of God is, there is seriousness, an honorable and yet thoughtful diligence, as well as an anxious carefulness and a well-considered admission [to the sacred ministry], a safely guarded communion, promotion after good service, a scrupulous submission [to authority], a devout attendance, a modest gait, a united church and God in all things. PRESCRIPTIONS AGAINST HERETICS 43.1

Quentin F. Wesselschmidt, ed., Psalms 51–150, Ancient Christian Commentary on Scripture OT 8 (Downers Grove, IL: InterVarsity Press, 2007), 268–269.

True reverence (v 10), which is demonstrated in awesome obedience of God’s laws, is the only basis for coping with life’s meaning and problems. יראת, “reverence,” has the connotation of obedience to the law, here associated with a numinous content, after v 9b (Becker, Gottesfurcht im AT, 270). This first colon of v 10 cites the basic motto of OT wisdom literature (cf. Prov 1:7; 9:10). חכמה, “wisdom,” is the ordering of life in accord with Yahweh’s moral will, as interpreted by the Israelite tradition of wisdom teaching. And there is a great incentive for such a lifestyle: the secrets of a satisfying life are opened only to the willing practitioner of God’s rulings (cf. Matt 7:24–27). Doing and praising were ever to be the dual response to the revelation of what Yahweh had done, which was celebrated afresh at each of Israel’s festivals.

Leslie C. Allen, Psalms 101–150 (Revised), vol. 21, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 126.

Having treated of the kindness of God, and paid a well-merited tribute to the law, the prophet goes on to exhort the faithful to reverence God, and be zealous in the keeping of the law. In calling the fear of God, The beginning or source of wisdom, he charges with folly those who do not render implicit obedience unto God. As if he should say, They who fear not God, and do not regulate their lives according to his law, are brute beasts: and are ignorant of the first elements of true wisdom. To this we must carefully attend; for although mankind generally wish to be accounted wise almost all the world lightly esteem God, and take pleasure in their own wicked craftiness. And as the very worst of men are reputed to be superior to all others in point of wisdom; and, puffed up with this confidence, harden themselves against God, the prophet declares all the wisdom of the world, without the fear of God, to be vanity or an empty shadow. And, indeed, all who are ignorant of the purpose for which they live are fools and madmen. But to serve God is the purpose for which we have been born, and for which we are preserved in life. There is, therefore, no worse blindness, no insensibility so grovelling, as when we contemn God, and place our affections elsewhere. For whatever ingenuity the wicked may possess, they are destitute of the main thing, genuine piety. To the same effect are the words which immediately follow, a good understanding have all they who keep God’s commandments. There is great emphasis upon the qualifying adjunct טוב, tob; because the prophet, in inveighing against the foolish opinion to which we have already adverted, tacitly condemns those who delight in their own wicked craftiness. His meaning is, I admit, that they are usually deemed wise who look well to their own interests, who can pursue a temporising policy, who have the acuteness and artifice of preserving the favorable opinion of the world, and who even practice deception upon others. But even were I to grant that this character belongs to them, yet is their wisdom unprofitable and perverse, because true wisdom manifests itself in the observance of the law.

John Calvin, Psalms, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Ps 111:10.

Sermon: Psalm 37, Part 3

06 Tuesday Nov 2018

Posted by memoirandremains in Psalms, Sermons, Uncategorized

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Psalm 37, Psalms

The previous sermon in this three part series may be found here.

https://memoirandremains.files.wordpress.com/2018/11/psalms-37-part-3-happiness-why-not-now.mp3

Psalm 37 (ESV)

He Will Not Forsake His Saints
37  OF DAVID.

1  Fret not yourself because of evildoers;
be not envious of wrongdoers!
2  For they will soon fade like the grass
and wither like the green herb.

3  Trust in the LORD, and do good;
dwell in the land and befriend faithfulness.
4  Delight yourself in the LORD,
and he will give you the desires of your heart.

5  Commit your way to the LORD;
trust in him, and he will act.
6  He will bring forth your righteousness as the light,
and your justice as the noonday.

7  Be still before the LORD and wait patiently for him;
fret not yourself over the one who prospers in his way,
over the man who carries out evil devices!

8  Refrain from anger, and forsake wrath!
Fret not yourself; it tends only to evil.
9  For the evildoers shall be cut off,
but those who wait for the LORD shall inherit the land.

10  In just a little while, the wicked will be no more;
though you look carefully at his place, he will not be there.
11  But the meek shall inherit the land
and delight themselves in abundant peace.

12  The wicked plots against the righteous
and gnashes his teeth at him,
13  but the Lord laughs at the wicked,
for he sees that his day is coming.

14  The wicked draw the sword and bend their bows
to bring down the poor and needy,
to slay those whose way is upright;
15  their sword shall enter their own heart,
and their bows shall be broken.

16  Better is the little that the righteous has
than the abundance of many wicked.
17  For the arms of the wicked shall be broken,
but the LORD upholds the righteous.

18  The LORD knows the days of the blameless,
and their heritage will remain forever;
19  they are not put to shame in evil times;
in the days of famine they have abundance.

20  But the wicked will perish;
the enemies of the LORD are like the glory of the pastures;
they vanish—like smoke they vanish away.

21  The wicked borrows but does not pay back,
but the righteous is generous and gives;
22  for those blessed by the LORD shall inherit the land,
but those cursed by him shall be cut off.

23  The steps of a man are established by the LORD,
when he delights in his way;
24  though he fall, he shall not be cast headlong,
for the LORD upholds his hand.

25  I have been young, and now am old,
yet I have not seen the righteous forsaken
or his children begging for bread.
26  He is ever lending generously,
and his children become a blessing.

27  Turn away from evil and do good;
so shall you dwell forever.
28  For the LORD loves justice;
he will not forsake his saints.
They are preserved forever,
but the children of the wicked shall be cut off.
29  The righteous shall inherit the land
and dwell upon it forever.

30  The mouth of the righteous utters wisdom,
and his tongue speaks justice.
31  The law of his God is in his heart;
his steps do not slip.

32  The wicked watches for the righteous
and seeks to put him to death.
33  The LORD will not abandon him to his power
or let him be condemned when he is brought to trial.

34  Wait for the LORD and keep his way,
and he will exalt you to inherit the land;
you will look on when the wicked are cut off.

35  I have seen a wicked, ruthless man,
spreading himself like a green laurel tree.
36  But he passed away, and behold, he was no more;
though I sought him, he could not be found.

37  Mark the blameless and behold the upright,
for there is a future for the man of peace.
38  But transgressors shall be altogether destroyed;
the future of the wicked shall be cut off.

39  The salvation of the righteous is from the LORD;
he is their stronghold in the time of trouble.
40  The LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.

Sermon Psalm 37 Part 1

21 Sunday Oct 2018

Posted by memoirandremains in Psalms, Sermons, Uncategorized

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https://memoirandremains.files.wordpress.com/2018/10/psalms-37-part-1-difference-between-righteous-and-wicked.mp3

The Lord our Rock

12 Friday Oct 2018

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502, Essential Qualities, Psalm 18, Rock, Study, The Lord our Rock

(These are from the lecture notes for a course I am teaching at The Master’s College

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Digression: The Lord our Rock

 

In this matter of making disciples, you will be overwhelmed; you will be crushed; you will be made weak: so that Christ will alone be seen as strong. You must know this to be true. If your faith is all second-hand, you will not be able to either exhibit a life or faith, nor will you be able to even speak of faith with confidence.

 

When someone comes in with a trial, your “Well, trust Jesus” will sound like empty air, sounds without meaning — unless you know for a fact that Jesus will never leave you nor forsake you. Hebrews 13:5.

 

If you do not look and live like one who knows these things to be true, your life will contradict your doctrine. 1 Timothy 4:16

1            I love you, O Lord, my strength.

2            The Lord is my rock and my fortress and my deliverer,

my God, my rock, in whom I take refuge,

my shield, and the horn of my salvation, my stronghold.

 

Psalm 18:1–2 (ESV)

 

These words may very well sound pretty but false for someone in a brutal marriage, someone betrayed, someone dying of a hideous disease. Read these words to someone who has just buried her child; or someone who has just confessed to adultery. There are times when it simply sounds false to say “The Lord is my rock”.

 

In these circumstances, we must either conclude that David was wrong — or that our understanding of God’s deliverance is wrong. How then is the Lord our Rock?

 

How can we say that the Lord is our Rock when we seem to be crushed in this life?

 

What is the Claim of Salvation?

 

One way to “solve” the problem is simply to make God’s claim small enough to match our experience. This is similar to the “openness of God” defense to the problem of evil. When we ask, “Why do bad things happen?” The answer is “God can’t/won’t stop it, because God doesn’t know what is going to happen (God is “open” to the future, so as to guarantee human freedom). Yet, as we will see, God and the saints claim quite the opposite.

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