The Bible is a big book that was written thousands of years ago. Where do I begin to read it? And, what does it mean for a reader today? Here’s a simple outline of the Bible’s structure. It can be divided into two sections. The portion written before the 400 years of silence is called the Old Testament and portion written afterwards the New Testament.
The books of Psalms to Song of Songs are Israelite wisdom and poetry. Most were written 1000 – 700 BC.
Where do I begin?
A history book or a story book is usually read from the beginning to the end. Stories usually begin with an introduction and then suspense builds up to a climax. The climax is the turning point of the story when the main problem is addressed. After the climax there is relief and it ends with a conclusion.
It’s probably best to begin by reading the introduction and the climax of the Bible.
The introduction of the Bible is a foundation for the rest of the Bible. So start with Genesis chapters 1 to 11. It begins with God creating a perfect universe (Gen. 1-2). But then the first couple, Adam and Eve, disobey God (Gen. 3), which brings conflict and evil into the world. This sinful pattern of behavior and its impact is demonstrated by the events described in the rest of the Old Testament. It is a characteristic of humanity that doesn’t change.
Because of their disobedience and wickedness, God punished mankind with a global flood (Gen. 6-9) and by dispersing people across the earth into different languages and nations (Gen. 10-11).
The climax is when God solves the problem of people’s sinfulness. He does this by coming to the earth and taking the punishment that we all deserve. There are four separate accounts of the life of Jesus Christ: Matthew, Mark, Luke and John. It’s a good idea to read Mark first because it is the shortest.
What does it mean?
In order to understand the original meaning of a passage of Scripture it’s good to know who it was written to. For example, the Old Testament was written to Jews living in Palestine, whereas Paul’s letters were written to Christians living around the Mediterranean Sea. It also helps to know where it occurs in the sequence of events shown in the table. For example, was it written before or after Jesus was on earth? The context is also important – what happens before and afterward the passage?
Other questions can be asked, such as – What does it say about God? What does it say about humanity?
What’s its conclusion?
Choose-your-own-path adventure story books and video games have multiple endings. At the end of each chapter/episode, there is a choice between various options, which determines the path taken and the eventual ending of the story.
The Bible has two conclusions. They are heaven (Rev. 21:9 – 22:5) or the lake of fire (hell) (Rev. 20:15). Which one will you choose as your destiny?
Written, January 2015
Welfare for the poor
I have received this question about the Bible: It seems that slavery was condoned in the Bible and there were forced marriages with captive women, which seems inconsistent with a God who is against abortion and offers forgiveness to sinners … I ask these hard questions for myself as well as unbelievers who use this to justify their hatred of God and the Bible.
According to the dictionary, a slave is a person who is completely dominated by their owner and works without payment. The word “slavery” implies hardship, exploitation and lack of freedom. Slaves are different to servants or employees who are paid a wage and have the freedom to leave their employment. Let’s look at what the Old Testament has to say on this topic.
“Slavery” in the Bible
Slavery was prevalent in ancient times. People could become slaves due to poverty or warfare or being born to slaves (Ex. 21:4; Eccl. 2:7). The English word “slave” or related words occur in 65-310 verses in the Bible, depending on the translation (see below). Translations with lower frequency use the word “servant” where the others have “slave”. The Hebrew word is “ebed” (Strongs #5650), which describes one who serves another as a slave.
The Old Testament describes the history of the Israelites, who were God’s chosen people. Their first instance of slavery was when Joseph was sold to the Ishmaelites who in turn sold him to Potiphar in Egypt (Gen. 37:28, 36; 39:17, 19). This included being imprisoned for over two years (Ex. 41:1; Ps. 105:17). After he was freed, his father’s family moved to Egypt because of a famine.
Before this time, God told Abraham that his descendants would be enslaved in a foreign country, which was Egypt (Gen. 15:13-14; Acts 7:6-7). As they felt threatened by Jacob’s numerous descendants, the Egyptians subjected them to slavery (Ex. 1:6-14). Under their slave masters the Israelites constructed buildings and worked in the fields. They were beaten by the Egyptians (Ex. 2:11; 5:14). It was forced labour and a life of oppression, suffering and misery (Ex. 2:23; 3:7; 5:6, 10, 13, 14; 6:6). This continued during the 40 years when Moses was in Midian. After they cried to God for help, He promised to deliver them from the slavery (Ex. 2:23-25; 3:7-10; 6:6-8). The Israelites were finally delivered after the ten plagues and God miraculously lead the exodus towards Canaan (Ex. 13:20-22).
Afterwards they were to remember they were slaves in Egypt (Dt. 16:12; 24:22) and that God brought them out of slavery in Egypt (Ex. 20:2; Lev 26:13; Dt. 5:6, 15; 6:12, 21; 7:8; 8:11; 13:5, 10; 15:15; 16:12; Dt. 5:6, 15; 6:12, 21; 7:8; 8:14; 13:5, 10; 15:5; 24:18; Josh. 24:17; Jud. 6:8; Jer. 34:13; Mi. 6:4). At the Passover festival they celebrated their release from slavery (Ex. 13:3, 14).
The Israelites then travelled to Canaan where they eventually divided into two kingdoms, with Israel in the north and Judah in the south. At times they were enslaved by the Arameans (Syrians), the Phoenicians (Tyre & Sidon) and Philistia (2 Ki. 5:2; Joel 3:4-6, Amos 1:6). Over a 10-year period the Assyrians attacked Israel until they were conquered and deported to Assyria (2 Ki. 15:29; 17:3-6; 18:9-12; 1 Chron. 5:26). This was God’s punishment for their idolatry (2 Ki. 17:7-23). So the Israelites were slaves to the cruel Assyrians.
Then the Assyrians attacked Judah, but God delivered them (2 Ki. 18:13-19:37). Later Isaiah predicted that they would be conquered and deported to Babylon (2 Ki. 20:16-18). This was fulfilled when Nebuchadnezzar destroyed Jerusalem and took prisoners back to Babylon where they were captive for at least 70 years (2 Ki. 24:12-1; 25:1-21; 2 Chr. 36:20). Next they were slaves to the Persians (Ez. 9:7-9; Neh. 9:36-37), followed by the Syrians and Egyptians in the inter-testament period. In fact from this time until 1948, Judea was always ruled by other nations.
What’s it like to be a slave? In Psalm 123 the captives in Babylon plead to God for deliverance. They had endured contempt and ridicule from the Babylonians.
So God used slavery to get the Israelites out of Egypt so they could settle in Canaan. He also used slavery as punishment for their idolatry in Canaan. In more recent times, He used the Nazi holocaust, which was worse than slavery, to give Judea back to them in 1948.
When a criminal is convicted of a serious crime, they are sentenced to gaol where they lose their freedom. Gaol or prison is a form of slavery, which I will call penal slavery.
The earliest mention of slavery in the Bible is when Noah cursed Canaan; “Cursed be Canaan! The lowest of slaves will he be to his brothers” (Gen. 9:24-27NIV). The descendants of Canaan were extremely wicked (Gen. 15:16; Dt. 9:4-5; 18:9-13). That’s why they were cursed to be slaves. Because of their wickedness, the Canaanites were to be driven from their lands or destroyed when the Israelites settled in Canaan (Ex. 23:23, 31). But some Canaanites remained in the land and these were used by Solomon to built the temple, the palace, and the city walls (1 Ki. 5:15; 9:15-22; 2 Chr. 2:17-18; 8:1-9; Eccl. 2:4-7). Also the Gibeonites (Canaanites who deceived the Israelites) were woodcutters and water carriers for the tabernacle (Josh. 9:23-25). So the prediction was fulfilled when the Canaanites were slaves to the Israelites. In this case the Canaanites were better off than otherwise – as they hadn’t escaped to another country they should have been killed during the Israelite invasion of Canaan.
The Canaanite slavery to the Israelites and the Israelite slavery to Babylonia were both examples of penal slavery. A thief who couldn’t make restitution for their crime was also to become a penal slave (Ex. 22:1-3).
How other nations treated slaves
Samson lived when the Israelites were ruled by the Philistines. He had great strength and killed many Philistines. When the Philistines finally captured Samson they gouged out his eyes and bound him with bronze shackles in prison where he worked grinding grain (Jud. 16:21). That was slave labor!
When the Ammonites besieged an Israelite city, they would only agree to a treaty if the right eye of the Israelites was gouged out (1 Sam. 11:2). Fortunately that didn’t happen! Also, when Jerusalem was destroyed by the Babylonians, they put out king Zedekiah’s eyes and bound him with bronze shackles and took him to Babylon (Jer. 39:7).
When the Amalekites attacked Israel, they abandoned an Egyptian slave when he became ill (1 Sam. 30:13). After he had been without food or water for three days, David gave him food and water.
Other nations were slave traders – they traded slaves for merchandise (Ez. 27:15). So these nations were cruel to their captives.
How Israelites were to treat slaves
So far we have seen that because slavery was prevalent in ancient times, it is recorded in the Bible. Just because something is mentioned in the Bible doesn’t mean that God approved it. But what does God say to His chosen people about slavery?
If we can’t meet the repayments on a car or house, they are repossessed. If we are made bankrupt, we are restricted from business ownership and overseas travel and required to repay our debts before we can be discharged. In a world without government welfare and charities, God put laws in place to protect poor Israelites (Lev. 25:35-38). They were to be helped with no-interest loans and sold food at cost. So a Jew could not profit from the poverty of a fellow Jew. But God also put some other provisions in place.
“If any of your fellow Israelites become poor and sell themselves to you, do not make them work as slaves. They are to be treated as hired workers or temporary residents among you; they are to work for you until the Year of Jubilee. Then they and their children are to be released, and they will go back to their own clans and to the property of their ancestors. Because the Israelites are my servants, whom I brought out of Egypt, they must not be sold as slaves. Do not rule over them ruthlessly, but fear your God” (Lev. 25:39-43).
Here we see that a Jew could repay their debt though physical labor. But they were to be treated as household employees or indentured servants, not as slaves. In this way, adults or children could become slaves to pay debts (2 Ki. 4:1; Neh. 5:4-8).
“If any of your people—Hebrew men or women—sell themselves to you and serve you six years, in the seventh year you must let them go free. And when you release them, do not send them away empty-handed. Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the Lord your God has blessed you. Remember that you were slaves in Egypt and the Lord your God redeemed you. That is why I give you this command today” (Dt. 15:12-15; Ex. 21:1-4; Jer. 34:14).
Debt slaves were to be released after working six years or in the Sabbath Year or in the Year of Jubilee if that came earlier (Dt. 15:1-11). This meant that they could not be enslaved for more than six years. They were not to be perpetual slaves. The reason they were to be released was because God said, “the Israelites belong to me as servants. They are my servants, whom I brought out of Egypt” (Lev. 25:55). The slave was to be released with provisions to ensure they didn’t fall straight back into debt. The NIV Bible calls this slave a “servant”, presumably because they are treated more like an employee than a traditional slave. As employees like servants don’t sell themselves to their employer, this is a form of slavery which I will call debt slavery. It is like a debt repayment scheme. After the work was done, they were freed. After all, Solomon said that“the borrower is slave to the lender (Prov. 22:7).
“But if your servant says to you, ‘I do not want to leave you,’ because he loves you and your family and is well off with you, then take an awl and push it through his earlobe into the door, and he will become your servant for life. Do the same for your female servant” (Dt. 15:16-17).
In this instance, we have a debt slave who is about to be released. Instead, they chose to continue working for their master or owner because of the good conditions and lack of oppression. This is a form of household slavery which I will call voluntary slavery. As noted earlier, the NIV calls this type of slave a “servant”. The hole in their earlobe was the sign of a voluntary Jewish slave.
Prisoners of war are captive to the victors (Num. 31:7-9; Dt. 20:14; 21:10). This is a form of slavery which I will call captive slavery. For example, the Jews were captives of the Babylonians. As the Israelites were not meant to enslave Canaanites and they didn’t usually get involved in distant wars, this would not have been a significant source of slaves in Israel. But when God used Israel to punish wicked nations, the survivors were often captive slaves. The Canaanites mentioned previously were captive slaves. Also, captured Ammonites were Israel’s laborers (2 Sam. 12:31). Such captives could be taxed by their new ruler and used to provide labor and military forces (2 Sam. 8:2).
The Israelites slaves were to come from other nations, not from Israel (Lev. 25:44-46). When the kingdom of Israel defeated Judah they intended to take the men and women as slaves (2 Chron. 28:5-15). But after they were confronted, the Judeans were freed. However, the Jews did have Jewish slaves when Nebuchadnezzar besieged Jerusalem and one of the reasons for the Babylonian captivity was that the Israelite salves had not been released after serving for six years, as God had commanded (Jer. 34:8-22).
Captive slaves were often penal slaves. For example, Israelite idolatry led to Philistine and Ammonite oppression (Jud. 10:6-10; 13:1). This captivity was part of God’s judgement of wickedness.
Rights and privileges
In all the above cases, the owners of Jewish slaves were commanded, “Do not rule over them ruthlessly” (Lev. 25:43, 46, 53). What a contrast to the cruelty of other nations in Biblical times and in world history!
The Jews were to give a foreign slave refuge and protect fugitive slaves rather than returning them to an owner (Dt. 23:15-16). Slaves were to share many of the privileges of others in the household. They were to rest on the Sabbath day and could eat the Passover if circumcised and celebrate Jewish festivals (Ex. 12:44; 23:12; Dt. 5:14; 12:12; 16:10-11, 13-14). A priest’s slave could eat of the offerings, which was prohibited for an employee (Lev. 22:10-11).
Although foreign debt slaves could be bought and owned as a person’s property and passed on to subsequent generations (Lev. 25:44-46), they were to be loved and treated as fellow citizens (Lev. 19:34; Dt. 10:19).
What about allowing a slave to be beaten (Ex. 21:20-21, 26-27)? Slaves were given similar rights to free citizens; the punishment for mistreating a slave was the same as for a free person. There were laws giving punishment if a slave was injured or killed and if a man slept with another’s female slave (Lev. 19:20-22). There was a penalty of death for kidnapping an Israelite into slavery (Ex. 21:16; Dt. 24:7).
What about forced marriages? Marriage contracts allowed a family to find a better life for their daughter (Ex. 21:7-11). In a world when most marriages were arranged by the parents, a young girl could be sold as a maidservant so she could be a potential wife or concubine in a wealthy family. The payment could be viewed as a bride price that was paid to the parents of the bride. She was adopted until the marriage was completed. If she became a concubine or wife in a wealthy family she would be better off than in poverty. In this case the woman was to be treated in the same way as any wife or concubine; she was not a sex slave. Whether or not she became a concubine or wife, her rights and privileges were to be protected.
When the Israelites were travelling to Canaan the Moabite and Midianite women enticed the Israelite men into idolatry and immorality (Num. 25:1-18). This resulted in a plague that killed 23,000 Israelites in one day (1 Cor. 10:8). God told the Israelites to take vengeance on the Midianites. So an army of 12,000 men killed all the Midianite soldiers and captured women and children (Num. 31:1-47). But Moses said that because it was the women who had caused the Israelites to sin, they must be killed and only the virgin women kept as the spoil of battle (Num. 31:18, 25-47). These women probably became household slaves; there is no evidence that they were forced into marriage. After all, it is recorded that there were slave girls in David’s household (2 Sam. 6:20, 22).
An Israelite could marry a foreign female prisoner of war if she was not a Canaanite (Dt. 21:10-14). The marriage was of a probationary nature because he could let her go wherever she wished if he was not pleased with her. However, he could not sell her as a slave. This form of captive slavery seems like forced marriage, but it would probably be better for the woman than slavery in a foreign nation. What would you rather be: a wife or a slave? The woman who was released from the marriage also seems to be better off than a slave because she could “go wherever she wished”.
Liberation from slavery
Slaves long for deliverance and release from slavery and suffering into a life of freedom and joy. Debt slaves could be released and redeemed by the payment of a ransom price. If girl slaves didn’t become a concubine or wife, they could be redeemed (Ex. 21:8). The value of a slave was 30 pieces of silver, similar to the amount paid to Judas Iscariot (Ex. 21:32; Mt. 26:15)!
God redeemed (freed) the Israelites from slavery in Egypt (Ex. 6:6; Dt. 7:8). Jeremiah predicted that God would also redeem them from captivity in Babylon (Jer. 31:11). If Jews were slaves to a foreigner living in Israel, they could be released in the Year of Jubilee or earlier if they were redeemed by a relative (Lev. 25:47-55).
God’s attitude to slavery in the Old Testament is like His view of divorce. Jesus said, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning” (Mt. 19:8). Both slavery and divorce were not God’s plan, but He gave practical ways to deal with them.
The Old Testament regulated “slavery” in Israel by removing the oppression, cruelty, exploitation and racism that is usually associated with it. Instead they were to be treated as employees and given opportunities for liberation. “Debt slavery” was a form of welfare, an employment contract that was a repayment scheme which saved the poor from starving and was so good that it could lead to “voluntary slavery”, which was a form of lifetime employment. “Penal slavery” and “captive slavery” were sentences for wickedness. In all these cases there was a loss of freedom for the good of the person and society.
So “slavery” in Israel was different to that in other nations. This type of “slavery” was different to what is usually called slavery, which makes it difficult to translate the Hebrew word “ebed” (Strongs #5650). As we don’t have an English word for it, many Bibles use the word “servant” instead of “slave”.
Slavery was an important part of Jewish history. Joseph was a slave who reached an exalted position. Jesus took “the very nature of a servant (or the humble position of a slave)” when on earth, but has now been exalted to the highest place (Phil. 2:7-9). The Jewish Passover was a celebration of their liberation from slavery in Egypt. The Lord’s Supper is a celebration of our liberation from slavery to sin.
So debt slavery as described in the Old Testament is largely an example of God’s compassion for the poor and disadvantaged people in their community.
Written, February 2013
According to the Bible, Abraham left polytheism to follow the God who made the universe. Abraham lived about 2,000 BC and he and his descendants were known as Hebrews (Gen. 14:13). In fact the Pentateuch was written by Moses in the Hebrew language. Isaac was Abraham’s son and Jacob his grandson. Jacob’s name was changed to Israel (Gen. 32:28; 46:1). Since this time Israel’s descendants were known as the children of Israel or Israel or Israelites. Israel’s family moved to Egypt where his son Joseph was second in command to the Pharaoh. In Egypt the Israelites grew to 2 million people when they subsequently migrated to Canaan in the Middle East under the leadership of Moses and Joshua.
After the Israelites invaded Canaan, they were ruled by the kings Saul, David and Solomon. King David lived about 1,000 BC. After this, the kingdom was divided into two, with 10 tribes in the northern kingdom of Israel and two in the southern kingdom of Judah (1 Kings 12; 2 Chronicles 10). Samaria was the capital of Israel and Jerusalem the capital of Judah.
The Hebrew word “Yehudi” (“Jew” in English; Strongs #3064) is derived from the name Judah, who was one of Jacob’s twelve sons. Judah was the ancestor of one of the tribes of Israel, which was named after him. Originally, the word referred to members of the tribe of Judah, but later it described anyone from the kingdom of Judah (2 Ki. 16:6; Est. 2:5).
In 722 BC, Samaria was conquered by the Assyrians and the Israelites were dispersed into surrounding nations (2 Ki. 17). As they assimilated and now have no national identity, they are known as the “Ten Lost Tribes of Israel”.
In 598 BC, King Nebuchadnezzar of Babylonia invaded Judah and in 586 B.C. Jerusalem was destroyed. Many of the Jews were taken to exile in Babylon. When the Persians conquered Babylon in 538 BC, the Persian King Cyrus permitted the Jews to return to their homelands and many returned to Judah. After the Babylonian exile, “Jew” replaced “Israelite” as the most widely-used term for these survivers. This was because, by that time, virtually all Israelites were descendants of the kingdom of Judah. Also, the Jewish religion was known as Judaism.
After Jerusalem was rebuilt, Judea was ruled by the Greeks, Egyptians, Syrians and Romans. Although the terms “Hebrew” and “Israelite” continued in use into the New Testament period (Rom. 9:4; 2 Cor. 11:22; Phil. 3:5), by then the term “Jew” was more commonly used. At His death, the Romans referred to Jesus as the “king of the Jews” (Mt. 27:37).
In 70 AD, the Romans destroyed Jerusalem and in 134 AD the Romans attacked again and the Jews were killed, enslaved and dispersed to surrounding countries including Europe and North Africa. Since this time, Judea has been ruled by the Byzantine Empire, the Islamic Empire, the Crusaders, the Mamluk Empire, the Ottoman Empire, and the British Empire. The Jews were persecuted and driven out of many regions culminating in the holocaust. Despite these difficulties, the Jews maintained their identity, even in foreign lands. The need to find a homeland for Jewish refugees led to the establishment of the state of Israel in 1948.
How amazing – the Jews survived 1,900 years of exile! No other people has ever gone into exile and survived this long and returned to re-establish a national homeland. And the Jews went into exile twice! They also survived the persecutions of the the Hamans and Hitlers of this world (Est. 3:1-15). Surely this is evidence of the Bible’s inspiration, and of the existence of the God who promised to preserve the Jews, return them to their homeland, and bring them to a time of great national blessing in the last days.
In common speech, the word “Jew” is now used to refer to all of the descendants of Abraham and those who adhere to Judaism.
Written January 2013
When I read Job and Psalms recently, I realised that Job and David both suffered life threatening situations and went through times of anguish and despair. In this article we look at David’s trials and troubles when he was a fugitive.
David’s burdens as a fugitive
David was a shepherd who became the king of Israel in about 1010 BC. But he had good times and bad times before this happened. In the good times he became king Saul’s musician and armour-bearer. Then he killed the taunting Philistine champion Goliath, married Saul’s daughter and was given a high rank in the army. Because of his military victories, he became a national hero.
ButSaul became jealous of David and when this developed into hatred, he tried to kill him. First he hurled a spear towards him on three occasions, which would have been terrifying as Saul was a head taller than anyone else (1 Sam. 9:2). Then he gave him a military mission hoping that he would die in battle. After these attempts on David’s life failed, Saul remained David’s enemy for the rest of his life (1 Sam. 18:28-29). Next, Saul commanded his men to kill David. They ambushed David’s house, but his wife helped him escape that night.
David’s life had changed drastically. He now feared for his life and was a fugitive on the run from Saul and his men (1 Sam. Ch. 19-30). David said, “there is only a step between me and death” (1Sam. 20:3). He fled to Samuel in Ramah where he was given refuge among the prophets (1 Sam. 19:18). When Saul discovered David’s whereabouts, David escaped to Nob (1 Sam. 21:1-9), and then to Gath among the Philistines and from there to the cave of Adullam (1 Sam. 22:1-4; 1 Chron. 12:8-18) where 400 men joined him and accepted him as their leader. David’s parents joined him too, but for their safety he took them to Moab east of the Dead Sea. A prophet then told him to move to the forest of Hereth. Meanwhile, Saul was so desperate that he ordered the murder of 85 priests and their families who had innocently given refuge to David at Nob (1 Sam. 22:11-19).
For a while, David found himself in the bizarre situation of fighting Saul’s enemies and fleeing Saul at the same time. David and his men drove the Philistines from Keilah (1 Sam. 23:1-14) and then moved to the hill country of Judah to escape Saul in the deserts of Ziph and Maon. When Saul’s forces almost caught David’s men, they were called away to fight the Philistines. Then David escaped to En Gedi on the Dead Sea. After Saul arrived with 3,000 soldiers, David went to the region of Maon once again. David spared Saul’s life on two occasions when Saul was hunting him (1 Sam. 24:10, 26:9). He was still loyal to the king.
David and his 600 men and their families then returned to Gath and settled in Ziklag because he thought he was safer amongst the Philistines. As Saul stopped searching for them, they were able to stay there for 16 months until Saul was killed in battle against the Philistines (1 Sam. 27:1-6; 31:1-6). David was probably a fugitive for about 4-5 years; assuming he was about 16 years of age when he defeated Goliath (2 Sam. 2:2,10; 5:4).
When David was on the run as a fugitive, he hid from his pursuers; Saul and his men. His life was in danger because Saul feared and hated him. Instead of addressing the Philistine threat, Saul’s attention was diverted to the pursuit of David.
David’s songs as a fugitive
Today we see people walking and running around with headphones listening to songs. Well David also had songs in his head, but he didn’t need headphones because he was a singer, songwriter and musician!
Here are some songs that David composed when he was a fugitive, which show his feelings and responses to his burdens of life.
Psalm 59 is a prayer for deliverance when Saul’s men ambushed David’s house (1 Sam. 19:11-17).
“Deliver me from my enemies, O God;
be my fortress against those who are attacking me.
Deliver me from evildoers
and save me from those who are after my blood.
See how they lie in wait for me!
Fierce men conspire against me
for no offense or sin of mine, LORD.
I have done no wrong, yet they are ready to attack me.
Arise to help me; look on my plight!” (Ps. 59:1-4NIV)
He trusts in God in such times of trouble and the song finishes with praise.
“I will sing of Your strength,
in the morning I will sing of Your love;
for You are my fortress,
my refuge in times of trouble.
You are my strength, I sing praise to You;
You, God, are my fortress,
my God on whom I can rely.” (Ps. 59:16-17)
Psalm 7 is a prayer for deliverance from one of Saul’s men.
“LORD my God, I take refuge in You;
save and deliver me from all who pursue me,
or they will tear me apart like a lion
and rip me to pieces with no one to rescue me.” (Ps. 7:1-2)
The song finishes with praise.
“I will give thanks to the LORD because of His righteousness;
I will sing the praises of the name of the LORD Most High.” (Ps. 7:17)
In Psalm 56 David experiences waves of fear and faith as he seeks refuge from Saul amongst the Philistines (1 Sam. 21:10-15; 27:1-4).
“Be merciful to me, my God,
for my enemies are in hot pursuit;
all day long they press their attack.
My adversaries pursue me all day long;
in their pride many are attacking me.” (Ps. 56:1-2)
“When I am afraid, I put my trust in You.
In God, whose word I praise—
in God I trust and am not afraid.
What can mere mortals do to me?” (Ps. 56:3-4)
In Psalm 57 David fluctuates between faith in God and fear of his enemies when he is hiding from Saul in the cave (1 Samuel 22:1-2; 24:1-22).
“Have mercy on me, my God, have mercy on me,
for in You I take refuge.
I will take refuge in the shadow of Your wings
until the disaster has passed.
I cry out to God Most High,
to God, who vindicates me.
He sends from heaven and saves me,
rebuking those who hotly pursue me—
God sends forth His love and His faithfulness.
I am in the midst of lions;
I am forced to dwell among ravenous beasts—
men whose teeth are spears and arrows,
whose tongues are sharp swords.” (Ps. 57:1-4)
Even though God and his enemies were ever-present, the song finishes with praise.
“I will praise You, Lord, among the nations;
I will sing of You among the peoples.
For great is Your love, reaching to the heavens;
Your faithfulness reaches to the skies.
Be exalted, O God, above the heavens;
let Your glory be over all the earth.” (Ps. 57:9-11)
In Psalm 142 David is overwhelmed with stress when he is hiding from Saul in the cave (1 Samuel 22:1-2; 24:1-22). So, he prays for deliverance.
“I cry aloud to the LORD;
I lift up my voice to the LORD for mercy.
I pour out before Him my complaint;
before Him I tell my trouble.” (Ps. 142:1-2)
“I cry to You, LORD;
I say, “You are my refuge,
my portion in the land of the living.”
Listen to my cry,
for I am in desperate need;
rescue me from those who pursue me,
for they are too strong for me.
Set me free from my prison,
that I may praise Your name.” (Ps. 142:5-7)
Psalm 54 is a prayer for deliverance when the Ziphites betrayed David twice (1 Sam. 23:19-28; 26:1-4).
“Save me, O God, by Your name;
vindicate me by Your might.
Hear my prayer, O God;
listen to the words of my mouth.
Arrogant foes are attacking me;
ruthless people are trying to kill me—
people without regard for God.
Surely God is my help;
the Lord is the one who sustains me.
Let evil recoil on those who slander me;
in Your faithfulness destroy them.” (Ps. 54:1-5)
He then offered praise and thanksgiving.
“I will sacrifice a freewill offering to You;
I will praise Your name, LORD, for it is good.
You have delivered me from all my troubles,
and my eyes have looked in triumph on my foes.” (Ps. 54:6-7)
Some other songs may have been composed when David was a fugitive.
Psalm 13 is a prayer for deliverance from his enemies.
“How long, LORD? Will you forget me forever?
How long will You hide Your face from me?
How long must I wrestle with my thoughts
and day after day have sorrow in my heart?
How long will my enemy triumph over me?
Look on me and answer, LORD my God.
Give light to my eyes, or I will sleep in death,
and my enemy will say, ‘I have overcome him,’
and my foes will rejoice when I fall.
But I trust in Your unfailing love;
my heart rejoices in Your salvation.
I will sing the LORD’s praise,
for He has been good to me.”
So although David felt forgotten, depressed, humiliated faced the risk of death and defeat, he finished with praise.
Psalm 17 is a prayer for deliverance from enemies who had tracked him down.
“Keep me as the apple (or pupil) of Your eye;
hide me in the shadow of Your wings
from the wicked who are out to destroy me,
from my mortal enemies who surround me.” (Ps. 17:8-9)
Psalm 31 is prayer and praise for deliverance.
“But I trust in you, LORD;
I say, ‘You are my God.’
My times are in Your hands;
deliver me from the hands of my enemies,
from those who pursue me.” (Ps. 31:14-15)
Psalm 109 is prayer for God’s judgement of enemies.
“My God, whom I praise,
do not remain silent,
for people who are wicked and deceitful
have opened their mouths against me;
they have spoken against me with lying tongues.
With words of hatred they surround me;
they attack me without cause.
In return for my friendship they accuse me,
but I am a man of prayer.” (Ps. 109:1-4)
Psalm 35 is a prayer to be rescued from those who taunted him. As usual, he finishes with praise.
“May those who delight in my vindication
shout for joy and gladness;
may they always say, ‘The LORD be exalted,
who delights in the well-being of his servant.’
My tongue will proclaim Your righteousness,
Your praises all day long.” (Ps 35:27-28)
Psalm 120 is a prayer for deliverance from lies and slander.
“I call on the LORD in my distress,
and He answers me.
Save me, LORD,
from lying lips
and from deceitful tongues.” (Ps. 120:1-2)
Finally, in Psalm 22 David feels forsaken by God and rejected by people and surrounded by his enemies.
“Many bulls surround me;
strong bulls of Bashan encircle me.
Roaring lions that tear their prey
open their mouths wide against me.” (Ps. 22:12-13)
Lessons for the children of Israel
All these songs are recorded in Scripture for the benefit of God’s people. What was the lesson for the children of Israel in Old Testament times? As a fugitive, David’s life was in danger because he was outnumbered by Saul’s men and he was under continual stress. How did he handle this burden and the fact that his father-in-law hated him? He used the weapon of prayer to get God’s help; he said “Cast your cares on the LORD and He will sustain you” (Ps. 55:22). He dealt with his burdens by directing them to the Lord. So, he laid the situation before God, recalled who God was, what God was able to do, and his status before God. He requested God’s help, affirmed His power, and offered thanks and praise. It was a pattern of prayer and praise. After all, David said, “I am a man of prayer” (Ps. 109:4). He also said: “In the morning, LORD, You hear my voice; in the morning I lay my requests before You and wait expectantly” (Ps. 5:3). He prayed when his mind was clear and the temperature was cool. Being “a man after God’s own heart”, he was a model for the Jews to follow (1 Sam. 13:14; Acts 13:22).
David’s suffering was also prophetic of the suffering of the Messiah; they both felt forsaken by God (Ps. 22:1; Mt; 27:46) and they were both taunted with “let God rescue him” (Ps.22:8; Mt:27:43). Jesus was a descendant of David who suffered, yet was innocent. Like David, He responded to His burdens with prayer and endurance.
Lessons for us
First, are we like Saul or like David? Who do we trust? Saul trusted himself, but David trusted in God. David knew that God created the universe and rescued his nation from slavery in Egypt. Do we realise that God created the universe? Through trusting in Christ we can be rescued from the consequences of our sinful ways and have peace with God. That’s real security.
Second, if we are trusting God, we need to be careful when applying Old Testament verses to us today because since then Jesus has come and the church has formed. God’s people today are Christians whose sins have been forgiven by the death of Christ and who live under God’s grace, not the children of Israel who lived under the Old Testament laws (Rom. 6:14).
Is David’s pattern of surviving burdens by prayer, praise and endurance consistent with the New Testament? Yes it is, but with the following changes because of what Jesus and the apostles taught:
- Like Jesus, we are to love and pray for our enemies, instead of hating them like David (Mt. 5:44). Although David did respect Saul as king of Israel.
- We shouldn’t pray vindictive prayers or seek vengeance on others like David in Psalm 109, but leave such judgment up to God (1 Cor. 5:13; 2 Pet. 2:9). Although vindictive prayers were proper for a Jew living under the law, they are not for a Christian living under God’s grace. The time of God’s vengeance will come after the church is raptured to heaven.
- Also, we should be willing to endure suffering, taunting and slander like Jesus did and not react against it like David (Mt. 5:11-12; 1Pet. 2:20, 23; 3:9)
- Today people are not our enemies like they were for David; instead it is our sinful desires that war against our soul (1 Pet.2:1). Our enemies are within; they are internal not external (Mt. 15:11, 19). They are spiritual not physical. Keep that in mind when you read the Psalms.
There are two similarities to note between today and David’s time:
- As Saul’s men followed David relentlessly, so our emotional and spiritual burdens follow us around.
- Prayer is still important for New testament believers: “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” (Phil. 4:6-7). Like David, let’s be people of prayer.
So although our burdens are ever present, remember that our God is also ever present and that prayer and praise are essential for surviving the burdens of life.
Written, October 2011