What’s the source for our confidence?
How do you cope with your fears and anxieties? Some take time out, or use breathing techniques, or face their fears, or imagine the worst, or look at the evidence, or don’t try to be perfect, or visualize a happy place, or talk about it, or have a meal, a walk and a good night’s sleep, or reward themselves. David, the shepherd who became king of Israel, experienced many dangerous situations. What can we learn from the poem that David wrote when he was facing slander (Ps. 27ESV)?
1 The Lord is my light and my salvation;
whom shall I fear?
The Lord is the stronghold of my life;
of whom shall I be afraid?
2 When evildoers assail me
to eat up my flesh,
my adversaries and foes,
it is they who stumble and fall.
3 Though an army encamp against me,
my heart shall not fear;
though war arise against me,
yet I will be confident.
4 One thing have I asked of the Lord,
that will I seek after:
that I may dwell in the house of the Lord
all the days of my life,
to gaze upon the beauty of the Lord
and to inquire in His temple.
5 For He will hide me in His shelter
in the day of trouble;
He will conceal me under the cover of His tent;
He will lift me high upon a rock.
6 And now my head shall be lifted up
above my enemies all around me,
and I will offer in His tent
sacrifices with shouts of joy;
I will sing and make melody to the Lord.
7 Hear, O Lord, when I cry aloud;
be gracious to me and answer me!
8 You have said, “See my face.”
My heart says to you,
“Your face, Lord, do I seek.”
9 Hide not your face from me.
Turn not your servant away in anger,
O you who have been my help.
Cast me not off; forsake me not,
O God of my salvation!
10 For my father and my mother have forsaken me,
but the Lord will take me in.
11 Teach me your way, O Lord,
and lead me on a level path
because of my enemies.
12 Give me not up to the will of my adversaries;
for false witnesses have risen against me,
and they breathe out violence.
13 I believe that I shall look upon the goodness of the Lord
in the land of the living!
14 Wait for the Lord;
be strong, and let your heart take courage;
wait for the Lord!
Context and chiastic structure
The context of Psalm 27 is given in Appendix A. The psalm is a prayer for deliverance from David’s enemies, who were liars that wanted to destroy him (v.12). The prayer (v.7-12) is preceded by saying that he relies on God (v.1-6) and is followed by confidence that His prayer will be answered (v.13-14).
According to Terrien (2003) Psalm 27 has a chiastic structure. However, I am not convinced by his subdivision of v.4-9a. Instead, I think that this modified version of the chiasm is more robust.
v.1 The Lord’s deliverance v.2 David’s enemies v.3 David’s confidence v.4-9a The Lord’s presence v.9b-11 David’s confidence v.12 David’s enemies v.13-14 The Lord’s goodness
This pattern suggests that the Lord’s presence (as the central thought) is the source of David’s confidence of deliverance over his enemies.
A more detailed chiastic structure has also been proposed.
v.1 No need to fear v.2-3 Deliverance from enemies v.4 David’s request v.5-7 The Lord will lift me high v.8 I will seek your face v.9-10 The Lord will take me in v.11 David’s request v.12-13 Deliverance from enemies v.13-14 Wait for the Lord.
And a broader chiastic structure has been proposed.
v.1-3 David’s confidence v.4-6 David’s search for the Lord v.7-12 David’s search for deliverance v.13-14 David’s confidence
v.1 Life v.2-3 Enemies v.4-6 Seek the Lord v.7-10 Seek the Lord v.11-12 Enemies v.13-14 Life
So the theme of Psalm 27 is David’s confidence that the Lord will deliver him from his enemies. Although slander is the particular issue he is facing, the psalm could be applied to other difficulties and struggles people face.
Here’s an outline of what David is saying in this poem.
David’s security is in the Lord (v.1-3)
Although he is in a dangerous situation, David is not afraid because He trusts in the Lord of Israel. The Lord had a covenant with Israel and also made a covenant with David. Because of these covenants, the Lord provides David with guidance, deliverance and protection (v.1). He is confident that, no matter what the circumstances, his enemies will not be allowed to destroy him. David is confident because the Lord has rescued him from dangerous situations before (v.2). And because of David’s confidence in the Lord, he is not afraid. This section is a poetic expression of David’s confidence.
The tabernacle is David’s stronghold (v.4-6)
At this time, God dwelt in the tabernacle (a special tent) in Jerusalem. It was the visible expression of God’s presence. David expresses a desire to live with the Lord in the tabernacle. But he is not speaking of literally dwelling in the tabernacle since only the priests could enter it. He wanted to be near God. His enemies will not be able to reach him because God will protect him. And when he triumphs over them, he will offer sacrifices and praise to the Lord.
David’s prayer for deliverance from his enemies (v.7-12)
After expressing his trust in the Lord, David prays for deliverance from the lies and malicious accusations being made by his enemies. God has helped him before, and now he needs that help again. Even if his parents and friends don’t help him, he trusts that God will protect him. He wants to know how God wants him to live and he wants to obey the Lord. So he wants protection, acceptance, and guidance.
David’s confidence is in the Lord (v.13-14)
David repeats his confidence that God will deliver him from his enemies. Meanwhile, he will rely on the Lord.
So the psalm testifies to the experience of God protecting David from worldly attackers, prays for God to do so again, and urges David to keep expecting God to do that (Goldingay, 2006). The lesson is that there is deliverance from danger (and fear) by trusting in the Lord. David trusts the Lord to help in the storms of life.
How do David’s poetic techniques help people to understand the message of Psalm 27?
The message in Psalm 27 is expressed in poetry rather than in prose. The poetic techniques used in Psalm 27 include, parallelism, repetition, metaphors, word pairs, and other figures of speech (Appendixes B-F).
Synonymous parallelism repeats the message using different words. It provides alternative versions of the message and so makes it easier to understand. Parallelism also makes the message more memorable and so easier to recall. The fact that it was sung would also make it more memorable and so easier to recall.
Repetition is when the message is duplicated, for emphasis. If different words are used, it also makes it easier to understand the message.
A metaphor is where one thing is compared to another by stating they share the same qualities. Metaphors help to clarify the meaning of the message and conjure up images, thoughts and feelings in a reader’s mind. Metaphors can also help the reader to visualise the situation.
So David’s poetic techniques help people to understand the message of Psalm 27 by making the message more memorable and easier to recall, and by clarifying the meaning of the message, and by conjuring up images, thoughts and feelings in a reader’s mind.
If a picture is worth a thousand words, how much is a poem (or song) worth? They say that memories last forever. As poems (and songs) can lodge in our memories, maybe a poem (or song) can be worth more than a picture!
The psalms were Israel’s pop (popular) songs. They reflected the history, culture and moods of the nation. These songs became embedded in their minds. I can remember the words of songs sung at least 50 years ago by the Beatles and Elvis Presley. When we hear some words or the tune of a song, we can recall the rest of the song. This shows how poetry in the form of songs can be remembered better than prose.
Lessons for us
But David lived about 3,000 years ago! What can we learn from a poem written so long ago? Despite our technological progress, we still face similar problems to David. Life can be a struggle. And we all face difficulties and injustice.
But there are some differences. We now live under the new covenant that began after Christ’s death and resurrection. And we have the extra revelation given by God through the Old Testament prophets and the New Testament writers. Today God doesn’t dwell in a building, but in the life of each believer. In this way, we can live permanently in God’s presence. Our body is the temple (dwelling place) of the Holy Spirit (1 Cor. 3:16). God has promised never to leave us or forsake us (Heb 13:5).
David’s greatest fear was losing fellowship with God. And sin can come between us and God. But if we confess our sin, our fellowship with the Lord can be restored (1 Jn. 1:9). A victorious life is based on a constant relationship with the Lord. Like David, our greatest desire as Christians should be to seek God’s presence, and to submit to His guidance.
Today we are promised deliverance from our problems and troubles in the afterlife, not necessarily in this life on earth. For example, Paul wasn’t delivered from his “thorn in the flesh” (2 Cor. 12:7-9). But like David, we can pray in times of trouble. The Lord is the only reliable support when we face difficulties.
Nothing can separate a believer from God’s love (Rom. 8:31-39). This includes any difficulty or problem they face. Through Jesus we can have confidence over our fears. This is a God-centered confidence, and not a self-centered confidence. It teaches us to trust God so that we don’t have to fear.
Today, we can rely on the promise that God is with us in every situation, supporting us through the Holy Spirit. He helps us survive the storms of life and resist wrong responses to them by giving us supernatural power, love and self-control (2 Tim. 1:7). The Spirit provides the patience and courage we need to keep going and to follow God’s leading in our lives.
The lesson for us is that there is deliverance from danger (and fear) by trusting in the Lord. We can trust the Lord to help in the storms of life. That’s the best source of our confidence.
Appendix A: Place of Psalm 27 in the book of Psalms
Psalms is a book of prayer and praise in the form of poetry. They were Israel’s songs of praise and worship. It has been divided into five books:
– Book 1 (Ps. 1-41)
– Book 2 (42-72)
– Book 3 (73-89)
– Book 4 (90-106)
– Book 5 (107-150)
Psalm 27 is within a group of Psalms that have a chiastic structure (25-33).
Ps. 25 An alphabetic (22 verse) acrostic prayer Ps. 26 Prayer for vindication for living a blameless life. Ps. 27 Prayer for deliverance from enemies. Ps. 28 Prayer for deliverance from enemies. Ps. 29 Praise to the Lord for strength and peace in the storms of life. Ps. 30 Praise for being healed. Ps. 31 Prayer for deliverance from enemies. Ps. 32 Celebrates the blessedness of those with confessed sins & forgiveness. Ps. 33 A 22 verse hymn of praise
Psalm 27 matches Psalm 31 in the following ways:
– The theme of both is an appeal against false accusers.
– His enemies are spreading lies (27:12; 31:18).
– He takes refuge in the shelter of God’s presence (27:5; 31:20).
– He mentions the “goodness” or “good things” of the Lord (37 ;13; 31:19).
– It concludes, “Be strong, and let your heart take courage; wait for the Lord!” and “Be strong, and let your heart take courage, all you who wait for the Lord!” (27:14; 31:24).
But this chiastic structure across several psalms is subjective, as another chiastic structure has been proposed for Psalms 18-34.
Psalm 27 continues and fulfils the “I have trusted in the Lord without wavering” theme of the previous psalm (Ps. 26:1). And it shares a devotion to the tabernacle with Psalms 26 and 28.
Appendix B: Parallelism in Psalm 27
Parallelism is a feature of Hebrew poetry where the second line (colon) either repeats the same thought (that is in the first line) in different words (synonymous parallelism), or it has an opposite thought to the first line (contrastive parallelism), or completes the thought in the first line (synthetic parallelism). The pair of lines (bicolon) is called a poetic unit. Sometimes a poetic unit can be longer, say 3 (tricolon) or 4 lines (tetracolon).
“The Lord is my light and my salvation;
whom shall I fear?” (Ps. 27:1a)
is synonymous parallelism.
And, “For my father and my mother have forsaken me,
but the Lord will take me in” (Ps. 27:10)
is contrastive parallelism.
Psalm 27 has the following instances of parallelism:
– Seven pairs of lines in synonymous parallelism (v. 1a, 1b, 2, 3, 7, 8, 13).
– Eight three-line poetic units in synonymous parallelism (v. 4, 5, 6, 9a, 9b, 11, 12, 14).
– One pair of lines in contrastive parallelism (v.10).
The determination of the parallel poetic units is somewhat subjective being dependent on the Bible translation. For example, John Goldingay identified 21 2-line parallel poetic units, one 3-line parallel poetic unit, and one 4-line parallel poetic unit. This was based on his personal translation of Psalm 27. For example the Masoretic text has two tricola in v.11-12, whereas Goldingay has three bicola.
So the dominant structural technique used is synonymous parallelism. This means that most of the thoughts are repeated.
Appendix B: Key words in Psalm 27
The following key words occur in Psalm 27:
– His “enemies” and its synonyms (v.2, 6, 11, 12).
– “The Lord” or “O Lord” (v.1, 4, 6, 7, 11, 13, 14).
– The “tabernacle”, “house of the Lord”, “temple”, shelter”, or “tent (v.4, 5, 6).
– “fear”, with regard to his enemies (v.1, 3).
– “seek”, with regard to the Lord (v.4, 8).
So the key words relate to David not “fearing” his “enemies” because he seeks a relationship with “the Lord” (whose presence was expressed by the “tabernacle”).
Appendix C: Repetition in Psalm 27
The following examples of repetition occur in Psalm 27:
– “whom shall I fear” and “of whom shall I be afraid?” (v.1) and “fear” (v.3).
– “stumble and fall” are synonyms for the enemy’s failure (v.2).
– “seek” (v.4, 8 twice).
– “evil doers”, “adversaries” and “foes” (v.2) are synonyms for his enemies (v.6, 11).
– “sing” and “make melody” are synonyms (v.6).
– “Cast me not off” and “forsake me not” are synonyms (v.9).
– “Wait for the Lord” (v.14 twice).
These words are emphasised in the poem.
Appendix D: Metaphors in Psalm 27
The following examples of metaphors occur in Psalm 27:
– “light” refers to deliverance from fear of his enemies, who were like darkness in David’s life (v.1).
– “salvation” (v.1) refers to deliverance from fear of his enemies.
– “Stronghold” (v.1) refers to a refuge or safe place from his enemies.
– “stumble” (v.2) refers to being unsuccessful.
– “fall” (v.2) refers to being unsuccessful.
– “my heart” and “your heart” (v.3, 8, 14) means one’s innermost being or soul/spirit.
– “army” and “war” may be metaphors for great danger (v.3).
– “beauty of the Lord” refers to the attributes of the Lord.
– “the house of the Lord” (v.4) refers to the tabernacle, God’s earthly throne.
– “His temple” (v.4) refers to the tabernacle.
– “His shelter” (v.5) refers to the tabernacle.
– “His tent” (v.5) refers to the tabernacle.
– “hide me”, “conceal me”, and “lift me high” (v.5) mean to protect by putting him outside the reach of his enemies.
– “look upon” (v. 13) means “experience”.
Appendix E: Other figures of speech in Psalm 27
The following examples of other figures of speech occur in Psalm 27:
– “whom shall I fear?” is a rhetorical question (v.1). The answer is “No-one”.
– “of whom shall I be afraid?” is a rhetorical question (v.1). The answer is “No-one”.
“eat up my flesh” (v.2) compares his enemies to dangerous, hungry predators, like lions.
– “My heart” means “I”, which is a synecdoche.
– “all the days of my life” means as long as I live (v.4).
– “my head shall be lifted up” (v.6) refers to triumph over his enemies.
– “seek my face” (v.8) refers to praying to the Lord.
– “Your face, Lord, do I seek” (v.8) refers to him praying to the Lord.
– “Hide not your face from me” (v.9) means “do not reject me” or “do not forget me”.
– “Turn not your servant away in anger” means not ot deny justice to an innocent man (v.9).
– “my father and my mother have forsaken me”(v.10) could mean total abandonment.
– “The Lord will take me” means that the Lord will accept him as a son (v.10).
– “your way” (v.11) means “how you want me to live”.
– “a level path” (v.11) means to live a life that is pleasing to God in order to be blameless before his accusers.
– “In the land of the living” (v. 13) means during his lifetime. It means that he would survive the attacks of his enemies.
– “wait on the Lord” (v.14) means to rely on the Lord and wait for his answer to the prayer in v.7-12. Like Joshua he would receive divine aid to have victory over his enemies (Dt. 31:7).
Appendix F: Word pairs in Psalm 27
The following word pairs occur in Psalm 27:
– “stumble and fall” (v.2) describe the enemy’s failure.
– “my father and my mother” (v.10) describe his parents or family.
Goldingay, J (2006), Psalms, Vol. 1: Psalms 1- 41 (Baker Commentary on the Old Testament Wisdom and Psalms).
NET Bible notes.
NIV Study Bible.
Terrien S (2003), The Psalms: Strophic Structure and Theological Commentary (Eerdmans Critical Commentary).
This post was inspired by an Assessment Task in Dr Theron Young’s Australian College of Christian Studies course, “Wisdom and Poetry in Israel”.
Written, March 2019
In Sydney we can expect lots of promises over the next few months, with a State election in March and a national election in May. Between Genesis and Revelation, the Bible is full of God’s promises. There are thousands of them. This post contains a survey of God’s promises in the Bible in order to determine which one is the greatest. We will see that the promise given to Abraham to bless all nations is the greatest because it was fulfilled in Jesus Christ and it leads to God’s other promises.
Promises in the Old Testament
The best known promises from God in the Old Testament are called covenants. We will summarize five of these that were given to Noah, Abraham, Moses, David and Jeremiah.
After the flood, God told Noah’s family, “Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth” (Gen. 9:11NIV). He called it “a covenant for all generations to come” and an “everlasting covenant” (Gen. 9:12, 16). It was between God and every living creature on earth and was symbolized by the rainbow (Gen. 9:13). It was an unconditional promise of God’s protection. God has kept this promise: there hasn’t been another global flood.
Promised nation, land and blessing for all nations
After the tower of Babel, people scattered across the earth into different nations that spoke different languages. And God promised to make Abraham’s descendants into a great nation and to give them the land of Canaan from the Wadi of Egypt to the Euphrates River (Gen. 12:1-3; 15:18-21NIV). He also promised that “all peoples [nations]on earth will be blessed through you [Abraham]”. This was an unconditional and everlasting promise (Gen. 17:7-8). The sign of this covenant was male circumcision (Gen. 17:11). So this covenant was a promise of a nation and their own land. God partially fulfilled this part of the promise when David and Solomon were kings over Israel. But the Bible indicates that Israel will be restored again in the future (Rom. 11). The other part of the promise (blessing for all nations) is discussed below under “The key promise”.
After Moses led the Israelites out of Egypt, at Mt Sinai, God promised the Israelites they would be His special people – “my treasured possession” (Ex. 19:5) and He would drive out the Canaanites so they could occupy their land (Ex. 19 – 31). It was conditional on obeying God’s laws, and there were blessings for obedience and punishment for disobedience (Lev. 26, Dt. 28-29). The Sabbath day was given to Israel as a sign of this covenant (Ex. 31:13, 17). So this third covenant was a promise of a special relationship with God. God kept His part of this promise, but Israel failed to keep their part, and so were invaded and driven from Palestine.
When king David planned to build a temple for God, God promised him an everlasting dynasty, a great name, and peace for the nation of Israel (2 Sam. 7:5-16, 28; 1 Chron. 17:11-14; 2 Chron. 6:16; Ps. 89:3-4). This covenant was unconditional. But it was conditional for Solomon’s descendants (Ps. 132:11-12). A descendant of David ruled in Judah until the Babylonian conquest in 586BC when the descendants went into exile and there was no kingdom and no king for about 400 years. Then King Herod ruled but he wasn’t Jewish as he had Edomite (Idumean) ancestry. At this time Jesus was rejected as king, but since His ascension, He is on His throne in heaven. Peter and Paul said that Jesus Christ was the fulfilment of God’s promise to David (Acts 2:29-36; 13:20-24). Jesus is a descendant of David (Lk. 3). And His kingdom is everlasting.
So this covenant was a promise of a dynasty. Because Israel failed to keep their part, the physical dynasty ended. But after a 400 year gap, Jesus established a spiritual dynasty.
We’ve seen that the Israelites couldn’t keep the old covenant that came through Moses. The prophet Jeremiah said that because they had broken the covenant by disobedience and idolatry, God would bring a disaster (Jer. 11). He predicted a Babylonian conquest, followed by a 70 year exile and then restoration for Israel (Jer. 12-13; 25; 27; 30-31).
Jeremiah also promised the Israelites a new covenant, which becomes effective after the 2nd advent of Christ (Jer. 31:31-34). The nation will be revived and indwelt by the Holy Spirit (Ezek. 36:25, 27); they willingly obey the Word of God; they have a unique relationship with God; everyone will know the Lord; their sins are forgiven and forgotten; and the nation continues forever (Jer. 31:35-37). In fact Paul says that Jews will begin to turn to God after the rapture (Rom. 11:25-26). This was a mystery to people in the first century and many are ignorant of it today. This is called the “New covenant” (Heb. 8). It’s an unconditional promise for the Jews, involving Christ’s millennial reign on earth. This covenant was a promise of a future Jewish revival and peace on earth.
That’s five covenant promises. The Old Testament prophets also predicted a Messiah who would bring peace and prosperity.
In about 980BC David prayed for deliverance when facing death (Ps. 16). He finishes with joy because he is assured that he will not die (Psa. 16:9-11). But Peter said that this refers to the resurrection of the Messiah (Acts 2:25-33). And Paul agrees (Acts 13:35-37).
In about 700BC Micah said the messiah would be born in Bethlehem of Judah (Mic. 5:2). And about that time Isaiah said that he would be more than an ordinary child because he would be called Immanuel which means God with us (Isa. 7:14; Mt. 1:22-23). Isaiah also taught about the suffering servant (messiah) who would:
– Suffer for our sins to bring us peace and spiritual life (Isa. 53:5).
– Die among the wicked but be buried with the rich (Isa. 53:9).
In about 520BC Zechariah said the messiah would be humble (riding into Jerusalem on a donkey) and victorious (Zech. 9:9-10).
But all the promises in the Old Testament were given to Jews as individuals or as a nation. They weren’t given to Christians or Gentiles like us. But there are promises given to Christians in the New Testament.
Promises in the New Testament
When I looked at the 60 verses in the New Testament that include the Greek word for promise (epangalia, Strongs #1860) and its close derivatives, I found that they involved four main types of promise:
– Promises given to Abraham and his descendants.
– Eternal life.
– The Holy Spirit.
– The second coming of Christ or end times.
We will briefly look at these in turn.
An email says you’ve won a new car or free airline tickets. Or that you can make easy money working from home or from bitcoin. The promise of romance cost a Canadian woman more than $40,000. Some promises are worthless! But God’s promises have lasting value.
Promises given to Abraham and his descendants
These promises involved three topics:
– God keeps His promises. “After waiting patiently, Abraham received what was promised” (Heb. 6:15). God is reliable.
– Jesus was the promised Messiah. We will look at this soon under “The key promise”.
– Salvation (and eternal life) is a gift to be received by faith, not something to be earned. As a result of this salvation, all believers are assured of participating in and receiving the remaining promises.
Eternal (spiritual) life enables us to live for Christ today and to look forward to life after death (1 Jn. 2:25; 1 Tim. 4:8). All believers have eternal life and can look forward to new bodies, the marriage supper of the Lamb and living with the Lord in heaven where rewards are given for serving the Lord.
The Holy Spirit
The Holy Spirit indwells a believer when they trust in the good news of God’s offer of salvation. He is God with us on a continual basis—God speaks to us today through the Holy Spirit. He is a great helper and teacher and will remind us of relevant Scripture.
The second coming or end times
The second coming of Christ has two stages. The first is when the Lord returns to resurrect believers and take them to heaven, called the rapture. The second is when He returns in great power and glory to rule the earth with justice. Believers are to look forward to “a new heaven and a new earth, where righteousness dwells” (2 Pt. 3:13). This is the eternal state after God has triumphed over Satan and evil.
The Key promise
One of the promises given to Abraham was that “all peoples on earth will be blessed through you [Abraham]” (Gen. 12:3; 18:18). This was explained more fully as, “through your [Abraham’s] offspring all nations on earth will be blessed” (Gen. 22:18; 26:4). Jacob was given a similar promise, “All peoples on earth will be blessed through you [Jacob] and your offspring” (Gen. 28:14).
Who is being blest in these Old Testament verses? According to Brown-Driver-Briggs (BDB), the Hebrew word:
– mishpachah (Strongs #4940) means “people, nation” (Gen. 12:3; 28:14; 28:14).
– goy (Strongs #1471) means “nation, people” (Gen. 18:18; 22:18; 26:4).
Although the same word is used for family, in this context, it’s not just a family or a tribe, but a larger group of people like a nation.
This promise is explained in the New Testament. Peter quoted this promise to unbelieving Jews, “Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days [the millennial reign of Christ]. And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring [Jesus Christ] all peoples on earth will be blessed.’ When God raised up His servant [Jesus Christ], He sent Him first to you [Jews] to bless you by turning each of you from your wicked ways” (Acts 3:24-26). Peter applies the promise that was made to Abraham to Jesus. Jesus was the fulfilment of the promise. Through Jesus all peoples earth will be blessed. In this instance, “offspring” means Jesus.
Paul quoted this promise to believers who were being influenced by legalistic Jewish Christians, “Understand, then, that those who have faith are (spiritual) children of Abraham. Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you [Abraham]’. So those who rely on faith [believers] are blessed along with Abraham, the man of faith” (Gal. 3:7-9). Paul says that all believers are spiritual children of Abraham. They are saved by faith like Abraham was and not by good works. This is the gospel message, that both Jews and Gentiles can be saved by faith in Christ. This explains how the nations are blessed through Jesus.
Who is being blest in these New Testament verses? According to Thayer’s Greek Lexicon, the Greek word:
– patria (Strongs #3965) means “nation, people” (Acts 3:25).
– ethnos (Strongs #1484) means “nation, people” (Gal. 3:8).
Although patria is used for family, in this context, it’s not just a family or a tribe, but a larger group of people like a nation.
Paul then explains how this happens, “He [Christ] redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Gal. 3:14). It’s through Jesus Christ. And he says it again, “The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ” (v.16). In this context “seed” means Jesus. And he says it a third time: Jesus is “the Seed to whom the promise referred” (v.19). Christ is the seed promised to Abraham. And he says it the fourth time: What was promised to Abraham is “given to those who believe” through “faith in Jesus Christ” (v.22). This says that the blessing is salvation through Jesus. Then he says, “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (v.29). Christians are Abraham’s spiritual descendants as we share his faith (Rom. 4:1-25).
All those with faith in God are spiritual descendants of Abraham (his offspring or seed) (Rom. 4:13, 16, 18, 9:6-9). This includes Isaac but not his half-brother Ishmael, Jacob but not his brother Esau, and believers but not unbelievers.
The promise of Gen. 12:3 was to bless all nations of the earth in Abram. The promise of salvation through Jesus included Gentiles as well as Jews. The “seed” referred to Jesus Christ, who was a descendant of Abraham (Lk. 3:34). God promised to bless all nations through Christ. It was through Christ that God intended to fulfill this promise to Abraham. The New Testament version of the promise is, “For God so loved the world [nations] that He gave His one and only Son [Jesus], that whoever believes in Him shall not perish but have eternal life” (Jn. 3:16).
The promise of salvation was meant to be received by faith in Christ. This is evident by hindsight after being revealed by the apostles, although it is not clear from reading the Old Testament alone.
When he was accused of being unreliable, Paul said that “all of God’s promises have been fulfilled in Christ” (2 Cor. 1:10NLT). This is shown in a schematic diagram. The promise of blessing for all nations was made to Abraham. Jesus was the fulfilment of the promise. Through Jesus people from all nations can be blessed. Here’s how it happens. Those who trust in the work of Christ by faith are saved and delivered from the penalty of their sinfulness. Consequently:
– They enter the new covenant (a special spiritual relationship with God, which is much better than the old covenant).
– They have eternal life, which is spiritual life that endures forever.
– They are indwelt by the Holy Spirit.
– They will be resurrected at the rapture and will share in Christ’s second coming to set up His kingdom on earth.
It’s a key promise because it is the original messianic promise (see Appendix A) and it is the source of the other promises. Paul said, “All praise to God, the Father of our Lord Jesus Christ, who has blessed us [believers] with every spiritual blessing in the heavenly realms because we are united with Christ” (Eph. 1:3NLT). The spiritual blessings that we are promised are consequences of our faith in Christ. So they were included in the original promise. The diagram shows God’s plan of salvation over a period of at least 4,000 years: the promise was given to Abram in about 2,000BC, Jesus died about AD 30 and we live in AD 2019. That’s the big picture.
So, God’s greatest promise is that people from all nations can be blessed through Jesus. Jesus is the fulfilment of the greatest promise. And salvation through Jesus is the fulfilment of the greatest promise. He is the means by which people can come into God’s blessing.
The guaranteed promise
But promises can be broken. Construction of Sydney’s light rail project was meant to go smoothly and be finished before the State election in March, but there were problems, delays and broken promises and now it’s running at least a year late. But God always keeps His promises.
The writer of Hebrews assures us that “it is impossible for God to lie” (Heb. 6:18). Abraham was given a son after waiting for 25 years. Likewise, God will keep His promise of our eternal salvation. Because of this, those who have come into God’s salvation “may be greatly encouraged”. “We have this hope as an anchor for the soul, firm and secure” (Heb. 6:19). Like an anchor holds a ship safe and stops it being shipwrecked in a storm, our hope in Christ guarantees our safety. The storms of life can lead to doubt and despair if we forget that God’s greatest promise can be our anchor.
Today’s meaning of ancient promises
The Bible was written in ancient times. What do promises written thousands of years ago mean for us today? It was also written over a period of at least 1,500 years. Because of this, the Bible is a progressive revelation. Truth gets added as we move from the beginning to the end (the graph goes up with time). So we should read it as those who have the whole book and know God’s whole program of salvation. Let’s look at what the promises we have mentioned above mean to us today.
Protection. This was a promise with Noah and his sons and their descendants and “every living creature on earth” (Gen. 9:8-9). They were the only ones on earth after the flood. So this promise applies to all people and creatures on earth today. We can be assured that the earth won’t be destroyed by a flood or by climate change (a euphemism for the enhanced greenhouse effect). Part of the promise was “As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night will never cease” (Gen. 8:22). It’s an unconditional promise that as long as the earth exists the climate will remain within acceptable ranges for plants to live. Of course the Genesis flood was the greatest climate change event in history.
A nation and a land. Abraham and Jacob were promised that they would have many descendants (the Jews) who would be given the land of Canaan (and they did live there). These were promises for the Jews, so it doesn’t mean that God will give us many children and a house. Those who follow Jesus live under the new covenant and their promised blessings are spiritual, not physical (Eph. 1:3). So the equivalent promise for us is spiritual blessings. That’s the inheritance that we can look forward to – being part of the family of God and having eternal life in heaven.
Blessing for all nations. We have already seen that that the equivalent promise for us is the blessing of salvation through Jesus.
Promised relationship. This was a promise to the Israelites who were to live under the laws of Moses. But that doesn’t mean that we need to obey these laws in order to have a relationship with God. The old covenant wasn’t given to Gentiles like us. The equivalent relationship for us in the new covenant through faith in Christ and His commands in the New Testament.
A dynasty. The Bible says that Jesus Christ was the fulfilment of God’s promise to David of an eternal dynasty.
Revival. Although the Jews were promised a new covenant, the Bible says that believers enter into it spiritually and enjoy its spiritual blessings. Our sins are forgiven and we have peace with God if we accept the good news by believing that Christ paid the penalty for our sin. The Lord’s Supper is a symbol of this new covenant (Lk. 22:20; 1 Cor. 11:25). Do we celebrate it regularly and recall our spiritual blessings?
A messiah. Jesus was the promised Jewish messiah. Because He was rejected by the Jews, salvation by faith in His finished work is now available to all nations.
As the other promises we have looked at were made to Christians, this means that they still apply to us today. So Christians have eternal (spiritual) life; they are indwelt by the Holy Spirit; and during the end times they will be resurrected when Christ returns to take them to heaven.
Consequently, we need to be careful in our understanding and application of promises in the Bible (see Appendix B).
Lessons for us
We have seen that God gave Abraham a promise to bless all nations, which was fulfilled in Jesus Christ, and which leads to God’s other promises. Through Jesus all nations can be blessed. The blessing is salvation through faith in Jesus and all that it brings including the Holy Spirit and eternal life.
This is the greatest promise because it’s the source of all God’s promises to believers. Believers have every spiritual blessing because they are united with Christ. The Bible says it’s like an anchor to get through the storms of life. Do we have this anchor to get through difficult times or do we get shipwrecked?
It’s greater than all promises outside the Bible because it’s given by the God who made the universe and continues to sustain it.
In Old Testament times, the physical descendants of Abraham had a special relationship with God, which other people lacked. Likewise, today those who have trusted in Jesus have a special relationship with God that helps them get through life and gives them something to look forward to. What about us? Do we have that special relationship with God? Salvation is a gift to be received by faith.
If we are part of God’s special people today, we receive the blessings of God’s promises. But we don’t know about them unless we read them in the Bible. And we can’t recall them unless we read them in the Bible. So let’s read about them in the Bible so we can appreciate how great and precious they are (2 Pt. 1:4). For example, are we looking forward to Christ’s return to fulfil His promises concerning the future?
Let’s remember that God’s greatest promise is Jesus and salvation through Jesus.
Appendix A: Is Genesis 3:15 a messianic promise?
You may wonder why I haven’t included Genesis 3:15 as the original messianic promise. God’s judgment of the serpent after mankind sinned was, “14So the Lord God said to the serpent, “Because you have done this, “Cursed are you above all livestock and all wild animals! You will crawl on your belly and you will eat dust all the days of your life. 15 And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (Gen. 3:14-15).
This has been called the Protoevangelium, which means the first announcement of the gospel. It has also been called the first messianic prophecy. In this interpretation, the serpent represents Satan and the offspring of the woman represents Jesus. Jesus’ death and resurrection secures victory over Satan which will be finalized when Satan is thrown into the lake of burning sulfur for eternity (Rev. 20:2, 10).
I haven’t mentioned Genesis 3:15 in this post because:
– I can’t see any direct reference to the statement in Genesis 3:15 anywhere else in the Bible. However, “The God of peace will soon crush Satan under your feet” (Rom. 16:20) could be an indirect reference. This verse seems to be saying that believers will share in Christ’s victory over Satan. According to the NET Bible, “Rom 16:20 may echo Genesis 3:15 but it does not use any of the specific language of Genesis 3:15 in the Septuagint [the earliest Greek translation of the Old Testament]. Paul uses the imagery of God soon crushing Satan’s head under the feet of the church. If Paul were interpreting Genesis 3:15, he is not seeing it as culminating in and limited to Jesus defeating Satan via the crucifixion and resurrection, but extending beyond that”.
– According to the NET Bible, “Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 : 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 : 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Hebrew “seed”) of the woman (see Gal. 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see Jn. 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor. 15:55-57] and then destroying him in the judgment [Rev. 12:7-9; 20:7-10]). However, the grammatical structure of Genesis 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action)”.
So, Genesis 3:15 isn’t included in this post as the original messianic promise because its meaning isn’t as clear or as robust as the other promises.
Appendix B: Application of biblical promises
As a result of the findings under “Today’s meaning of ancient promises”, when we read a promise in the Bible, let’s be careful to note:
– The context. Read the chapters and paragraphs of the Bible that describe the context in which the promise was given. Who was it written to? Did they live under the old covenant or the new one? How did they understand the promise? For example, “if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land” (2 Chron. 7:14) was a promise to the nation of Israel. Under the old covenant, there was a direct correspondence between their obedience and their prosperity, and their disobedience and their hardship (Dt. 28). If they disobey, they will be judged. But if they repent, God will rescue them from the judgment. It doesn’t apply to any other nation because God never promised that if a righteous remnant repents and prays for their nation, that the nation will be saved spiritually or be prosperous. And as noted above, the equivalent promise for us is spiritual blessings (not physical ones).
– The conditions. What conditions need to be satisfied to receive the benefits of the promise?
– The fulfilment. Has the promise been partially or totally fulfilled already? Or has it not yet been fulfilled? Read subsequent portions of the Bible.
– History. Is the promise explained in subsequent portions of the Bible?
Written, January 2019
Also see: God’s great and precious promises
What keeps you awake at night? According to the World Economic Forum, the biggest risks facing our world in 2019 are climate change, natural disasters, large-scale conflicts and cyber attacks. And many people struggle with poverty. David wrote many psalms in the Bible and it seems as though he spent many sleepless nights. One of the biggest problems he faced was that king Saul wanted to kill him. During this time period, David lived as a fugitive, seeking refuge in various places and moving around to avoid Saul and his men (1 Sam. 18-30). He feared for his life. Also, the Philistines were a perennial enemy of Israel and David faced them in battles. The best known of these is his victory over Goliath.
25 of the psalms are prayers by David for God’s help against his enemies. But most of these (84%) end up praising God and with an assurance that God has heard his prayer and will answer it (see Appendix). And only 8% have no praise or assurance. For example, in Psalm 54 David prays for deliverance from enemies (Saul’s supporters) who are trying to kill him (v.1-5NIV). The Ziphites betrayed David by revealing his location to Saul (1 Sam. 23:19-20). So David writes:
1 Save me (from enemies), O God, by your name;
vindicate me by your might.
2 Hear my prayer, O God;
listen to the words of my mouth.
3 Arrogant foes are attacking me;
ruthless people are trying to kill me—
people without regard for God.
4 Surely God is my help;
the Lord is the one who sustains me.
5 Let evil recoil on those who slander me;
in your faithfulness destroy them.
David is in a desperate situation. But he knows that God can help him. So he doesn’t cry out in despair or give up in self-pity. The psalm ends with praise and thanksgiving because he is confident that his prayer has been heard (v. 6-7).
6 I will sacrifice a freewill offering to you;
I will praise your name, Lord, for it is good.
7 You have delivered me from all my troubles,
and my eyes have looked in triumph on my foes.
The promise to praise the Lord is written from the perspective that God has already answered the prayer (David has been delivered from his enemies), even if the actual answer has not yet come. The freewill offering is a voluntary expression of thanksgiving.
We all have external things, circumstances or people that can cause us anxiety and worry. Like work, or education, or family, or relationships, or social media, or peer pressure, or even the weather. How do we respond to such external problems? Let’s be like David and not be ruled by our external circumstances. He was a man of prayer and praise. Then our external circumstances won’t stop us remembering what God has done or stop us praising God.
The psalms were songs the Jews used for corporate worship. Can we block out our external problems from Sunday morning? Today we sang “Here I am to worship”. Are we always here to worship or do these things take us away? Is anything else more important than worshipping God?
Appendix: Psalms by David when he prays for deliverance from enemies
Psalm 3 Deliverance from enemies
Prays for deliverance when he flees from his son Absalom.
Ends with confidence in God (v.8).
Psalm 5 Morning prayer – for deliverance from enemies
Prays for help from evil enemies.
Ends expecting God’s blessing (v.11-12).
Psalm 7 The cry of the oppressed
A plea for deliverance from a Benjamite who probably supported Saul. And a plea for justice.
Ends in thanksgiving (v.17).
Psalm 12 Protection from the wicked
Prays that the poor and needy will be protected from the wicked.
Ends in assurance (v.7-8).
Psalm 17 Prayer for deliverance from enemies
Prays for safety and protection from wicked enemies.
Ends believing he will be vindicated (v.15).
Psalm 18 Praise for deliverance from enemies
Praise after being delivered from Saul and other enemies.
Ends with praise for deliverance (v.46-50).
Psalm 22 Plea for deliverance from enemies
Prays for deliverance from enemies and from intense suffering.
Ends with praise for deliverance (v.22-31).
Psalm 27 Prayer for deliverance from enemies
Prays for deliverance from enemies.
Ends with confidence (v.13-14).
Psalm 31 Prayer and praise for deliverance
Prays for deliverance from deep distress because of his enemies.
Ends with praise for deliverance (v.19-24).
Psalm 34 Deliverance
Praise for deliverance from Abimeleck.
Ends with God answering prayers for deliverance (v.15-22).
Psalm 35 Prayer for deliverance from enemies
Prays for deliverance from enemies.
Ends with praise (v.27-28).
Psalm 54 God is my helper
Prays for deliverance from enemies (Saul’s supporters) who are trying to kill him.
Ends with praise and thanksgiving (v. 6-7).
Psalm 55 Cast your cares on the Lord
Prays for deliverance from a betrayer.
Ends with assurance that his prayer has been heard and will be answered (v.22-23).
Psalm 56 God is for me
Prays for deliverance from enemies – when the Philistines seized him at Gath.
Ends in thanksgiving (v,12-13).
Psalm 57 In the shadow of your wings
Prays for deliverance from enemies – when he had fled from Saul into the cave.
Ends with praise (v.7-11).
Psalm 59 The God who goes before us
Prays for deliverance from enemies – when Saul sent men to watch David’s house in order to kill him.
Ends with praise (v.16-17).
Psalm 60 Prayer for help after suffering defeat
Prays for deliverance from enemies.
Ends with confidence in God (v.12).
Psalm 69 Prayer for deliverance from enemies
Prays for deliverance from enemies.
Ends with praise for restoration (v.34-36).
Psalm 70 Prayer for urgent help
Prays for deliverance from those wanting to kill him.
The second last verse has praise for deliverance (v.4).
Psalm 86 Prayer for deliverance from enemies
Prays for deliverance from enemies.
Praises God in the middle of the psalm (v. 8-10).
Psalm 109 Prayer for judgment of enemies
Prays for deliverance from enemies.
Ends in praise (v. 30-31).
Psalm 140 Prayer for deliverance from evil doers
Prays for deliverance from evil doers.
Ends with praise due to his confidence in God (v.12-13).
Psalm 141 Prayer for deliverance from evil doers
Prays for deliverance from evil doers.
Has no praise.
Psalm 142 Prayer for deliverance from enemies
Prays for deliverance from enemies.
Has no praise.
Psalm 144 Prayer for deliverance from enemies
Prays for deliverance from enemies.
Praises God in the middle of the psalm (v. 9-10).
84% (21/25) of these psalms end with confidence in God (praise or joy) and assurance that the prayer will be or has been heard. 8% (2/25) expressed such confidence and assurance in the middle of the psalm. The remaining 8% (2/25) lacked any confidence and assurance.
Posted, January 2019
My parents in-law are going through tough times with weakness because of chemotherapy and confusion because of dementia. We can all experience such internal problems, which can be physical or mental. After all, Jesus said, “In this world you will have trouble” (Jn. 16:33NIV).
Twelve of the psalms are prayers for God’s help for illness or depression (See Appendix; Ps 6, 13, 16, 30, 38, 41, 42, 43, 71, 88, 102, 116). In these lament psalms the psalmist brings their problems to God. But most of them (83%) end with praise to God. For example, Psalm 13 describes David’s suffering:
1How long, Lord? Will you forget me forever?
How long will you hide your face from me?
2 How long must I wrestle with my thoughts [he was depressed]
and day after day have sorrow in my heart [soul, spirit]?
How long will my enemy triumph over me?
3 Look on me and answer, Lord my God.
Give light to my eyes [restore me], or I will sleep in death [he feared death],
4 and my enemy [perhaps Saul] will say, “I have overcome him,”
and my foes will rejoice when I fall.
He feels as though God is distant, that God has forgotten him, and that God is inactive in not punishing evil. And he suffered the constant humiliation of being on the losing side. But it ends with David’s joy as he anticipates God’s love and deliverance:
5But I trust in your unfailing love;
my heart rejoices in your salvation.
6 I will sing the Lord’s praise,
for He has been good to me.
He is confident in God’s protection because of his past experience that God has been good to him. He feels assured that the prayer will be or has been heard.
How do we respond to personal problems? Let’s be like David and not be ruled by our personal circumstances. He was a man of prayer and praise who remembered God’s love and God’s deliverance. When we look to God to help us see beyond our troubles, they won’t dominate our perspective. Then our personal circumstances won’t stop us remembering what God has done or stop us praising God. And our feelings won’t stop us remembering what God has done or stop us praising God. So let’s remember God’s love and God’s salvation in all situations.
The Jews had to travel to Jerusalem three times a year for corporate praise and worship (Ex. 23:14-17; Dt. 16:16-17). We don’t have to travel that far, but the pattern set for corporate praise and worship in the New Testament for the Christian church is weekly. Let’s attend church regularly so we can offer praise and worship to God together and celebrate the Lord’s Supper. And don’t stay away because of our feelings or personal problems. It’s only through God that we can see these in proper perspective.
Appendix: Twelve Psalms on God’s help for illness or depression
Psalm 6 Double trouble – Illness and enemies
David was weak and in agony due to illness. He prays for deliverance.
Ends with confidence that his prayer has been heard (v.8-10).
Psalm 13 How long will I suffer?
David was depressed. He prays for deliverance.
Because he anticipated deliverance, he finishes with an expression of confidence that he will be delivered (v.5-6).
Psalm 16 Trust in God when facing death
David continues to trust God when facing death.
Finishes with joy (v.9-11).
Psalm 30 A song of healing
A song for the dedication of the temple. David prays and praises for healing.
Finishes with praise (v.11-12).
“You turned my wailing into dancing;
you removed my sackcloth and clothed me with joy,
that my heart may sing your praises and not be silent.
Lord my God, I will praise you forever. (v.11-12)
Psalm 38 Prayer for deliverance from illness and enemies
David prays for deliverance from serious illness. Has no positive statements.
Psalm 41 Prayer for deliverance from illness
David prays for deliverance from illness.
Finishes with a doxology (v.13).
Psalm 42 Prayer and praise for the downcast
By the Sons of Korah.
Prays for deliverance from depression.
Ends in praise (v.11b).
Psalm 43 Prayer and praise for the downcast
Prays for deliverance from depression.
Ends in praise (v.5b).
Psalm 71 Prayer for help in old age
Prayer for help in old age.
Ends in praise v.22-24).
Psalm 88 Prayer for deliverance from constant suffering
Prayer for deliverance from constant suffering, near death. “Lord, you are the one who saves me” is the only positive statement (v.1).
Psalm 102 The prayer of one dying in the prime of life
Author afflicted and weak.
The prayer of one dying in the prime of life.
Gives reasons to praise the Lord (v. 25-27).
Psalm 116 Praise for deliverance from death
Prayer for deliverance from death.
Ends in praise (v.12-19).
83% (10/12) of these psalms end with confidence in God (praise or joy) and assurance that the prayer will be or has been heard. The remaining 17% (2/12) lacked any such confidence and assurance.
Written, January 2019
When it’s high in the sky the sun’s beauty is fierce. Though, as it sets, your gaze can be full and frank. From a rooftop late in the afternoon, something more beautiful and more terrifying held the gaze of King David. Most men experience turmoil at the sight of a beautiful, naked woman. A primal, instinctual urge turns interest automatically into desire. Only a forceful act of the will can turn the gaze. But David kept looking. On an adjacent rooftop a woman bathed. The teller of David’s story tells us, ‘She was very beautiful’. Yet, although Bathsheba was married, David took her anyway. Then, when she became pregnant and the sin couldn’t be concealed, David organized for the murder of her husband, Uriah.
When you read the fuller version of this Bible story you’ll notice many lessons. Chiefly, that God sees who we really are. And He’s angry when we behave badly. With David, God’s anger burned. He cursed his household with evil, further adultery and the death of the child conceived with Bathsheba, promising that, ‘the sword shall never depart from your house’.
David and Bathsheba’s story also has lessons for us about beauty. Firstly, contrary to popular complaint, beauty is no modern obsession – it’s always been a thing… because every society believes that good-looking people have more worth. Secondly, beautiful people get ahead in life. Bathsheba’s husband was not an Israelite. Yet her beauty overshadowed this stigma. David simply couldn’t resist her. Later, their son, Solomon, reigned as King at the highest point in Israel’s history. Thirdly, we learn that outward beauty is no guarantee of anything nice on the inside. The Bible tells us that David was also good looking. Specifically, ‘he was ruddy and had beautiful eyes and was handsome’. But God made it clear that this wasn’t the reason he chose him. He said, ‘man looks on the outward appearance, but the LORD looks on the heart’.
Well, as we’ve seen, David’s heart became a corrupt mess. Later in the Bible (Psalm 51) he pleaded with God for help to make him beautiful on the inside. He cried, ‘Create in me a clean heart, O God, and renew a loyal spirit within me.’
So now, a disturbing question remains, ‘What does God see when He turns His fierce gaze upon me?’ Deep down we know the answer. Yet when we read the Bible we discover that God is willing to help. He’s willing to forgive and to come into our hearts so that we might become beautiful to Him.
Bible Verse: Psalm 51:10 “Create in me a clean heart, O God, and renew a loyal spirit within me”.
Prayer: Dear God, please forgive those things that I’ve thought, said and done that are ugly. Please help me to be beautiful on the inside.
Acknowledgement: This blogpost was sourced from Outreach Media, Sydney, Australia.
Images and text © Outreach Media 2017
Because of favorable tail winds, the recent Sydney to Hobart yacht race was won in record time. The most disastrous race was in 1998, when a severe storm developed near Eden, with the loss of six lives and five yachts and 55 other sailors had to be airlifted from their yachts by rescue helicopter. Only 38% of the yachts finished the race in 1998. Meteorological observations showed that mean wind speeds reached 55 knots (100 km/hr; 63 mph), with frequent gusts to 75 knots (140 km/hr; 86 mph). And wave heights were 5-8 meters (16-26 ft), with individual waves up to 15 meters (49 ft). So the weather is a major factor influencing the progress of the fleet. Sometimes it helps and other times it hinders.
Our journey of life is like this yacht race – it’s made up of good times and difficult times. It’s always changing. And sometimes things can be out of our control. But it’s good to know that according to the Bible, whatever happens, God is always in control.
The year 2017 begins today. What will this year bring in your journey of life? Like the life of Abraham in the Bible, there will be ups and downs. Good times and difficult times. But whatever happens is no surprise to God, because He has promised:
“And we know that in all things God works for the good of those who love Him, who have been called according to His purpose” (Rom. 8:28NIV).
The context of this verse is “our present suffering” (Rom. 8:18). Because hope sustains believers when they suffer (v. 22-25), they can wait patiently for their ultimate redemption (v.25). Two reasons are given for waiting patiently. First, the Holy Spirit helps them when they pray (v.26-27). And, second they can be confident that God works in all the circumstances of their lives to accomplish His good purpose for them (v.28). Whatever God allows to come into our lives is designed to assist our growth into the image of Christ (v.29) and bring us to final glory (v.30). This means that in a coming day we will be free from sin and will have glorified bodies like Christ’s. So, our daily lives aren’t controlled by impersonal forces such as chance, luck or fate, but by our loving God. Instead, we know that God manages the circumstances and events of our lives toward a proper end. The “things” that happen to us might not be good in themselves, but God uses every event for our ultimate good. All hardships, misfortunes, suffering and setbacks contribute to the good. He brings good out of “all things”. So, God is at work on our behalf (v.28-30). He is sovereign over all the affairs of life.
This doesn’t mean that everything will turn out OK in our lives. The reason for this is that the object of this promise is God’s eternal purpose, not just our temporal affairs. For example, Joseph went through lots of suffering, but acknowledged that God allowed it (Gen. 45:5-8), and God used it for good within his lifetime (Gen. 50:19-20).
As well as bringing ultimate good out of every event in our lives, God controls the timing of our lives.
The Bible says that Jesus was born at a time that was set by God:
“But when the set time had fully come, God sent His Son (Jesus), born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship” (Gal. 4:4-5).
A father in the Roman Empire marked a specific time when his child became an adult. Likewise, God the Father marked a time when He sent His Son into the world. God had a precise time for Christ to be born (Daniel 9:24-27). He came precisely at the moment God designed from eternity. This is the time when God began to put to an end to the dispensation of the law by sending His Son to fulfill all the demands of the law.
Likewise, for us. We were born at a time set by God. David wrote: “all the days ordained for me were written in your book before one of them came to be” (Ps. 139:16). David’s span of life and its events were sovereignly determined. Our span of life and its events are also sovereignly determined. This gives meaning to our life. Because we are living when God planned for us to live, it’s the right time for us.
But, as well as bringing ultimate good out of every event in our lives, and controlling the timing of our lives, God meets all our needs.
Because David was aware of God’s promises, timing and provision, he wrote Psalm 23 (NLT).
1 The Lord (God) is my shepherd;
I have all that I need.
2 He lets me rest in green meadows;
he leads me beside peaceful streams.
3 He renews my strength.
He guides me along right paths,
bringing honor to his name.
4 Even when I walk
through the darkest valley,
I will not be afraid,
for you are close beside me.
Your rod and your staff
protect and comfort me.
5 You prepare a feast for me
in the presence of my enemies.
You honor me by anointing my head with oil.
My cup overflows with blessings.
6 Surely your goodness and unfailing love will pursue me
all the days of my life,
and I will live in the house of the Lord
With the assurance of God’s provision (v.1), rest (v.2), strength (v.3), guidance (v.3), protection (v.4), comfort (v.4), honor (v.5), goodness (v.6 and love (v.6), what more could David want? If we trust in God through Christ, like David we can experience God’s shepherd care. After all, Jesus said He was “the good shepherd” (Jn. 10:11, 14-15). He is “good” because He died in order to save His sheep (followers). In this way, God met the needs of true Christians.
We have seen that God uses every event in our lives for our ultimate good, controls the timing of our lives, and meets all our needs. So whatever happens in 2017, let’s remember that God is always in control. And He cares for us.
Written, January 2017
Geographic names in New Zealand often reflect its native people and European settlement. Some place names were given by Māoris, explorers, surveyors and administrators. Others are named after British places and battles, historical events, immigrant ships, and important people (explorers, cultural heroes, political heroes, government officials, pioneers, and royalty). Each geographic name has a story associated with it. So, where is Zion and what’s its story?
“Zion” is a word that’s associated with God’s people in both the Old and New Testaments of the Bible. The Hebrew word translated “Zion” Tsiyyon (Strongs #6726) occurs 152 times in the Old Testament (mainly in the Psalms and prophets).
Hill of Ophel
In about 1,000 BC, king David captured the fortress of Zion from the Jebusites (2 Sam. 5:6-10; 1 Chron. 11:4-9). The Jebusites were Canaanites (Gen. 10:15-16; Jud. 19:10) and their city Jebus (Jerusalem) was a natural fortress because it was on a ridge that was surrounded on three sides by steep valleys (Kidron, Hinnom, and Tyropoeon). This site was also called the “hill of Ophel”, which was in Jerusalem near the Water Gate and Gihon Spring (2 Chron. 27:3; 33:14; Neh. 3:26NIV). The spring was an essential water supply for the fortress. About 250-300 years after David’s victory, Kings Jotham and Manasseh strengthened the fortifications at Ophel.
When David took up residence at Ophel he “called it the City of David” (2 Chron. 32:30; 33:14). It was his royal city, where he built his palace and ruled over Israel. After David brought the ark to Ophel (Zion), it also became a sacred place where the priests and Levites regularly offered praise and worship to God (2 Sam. 6:10-19; 1 Chron. 16:1-38). David called it God’s “holy hill” (Ps. 3:4; 15:1ESV). So Ophel (Zion) was the key place in Israel for government and worship during the reign of King David. And it was still called Zion when king Solomon dedicated the temple in 966 BC (1 Ki. 8:1; 2 Chron. 5:2).
So in the first instance, Zion referred to the hill of Ophel which was the site of a Jebusite fortress and the City of David.
During David’s reign the city of Jerusalem expanded towards the north. And after king Solomon built the Israelite temple on the threshing floor of Araunah the Jebusite (2 Chron. 3:1), it became known as Mount Zion. This hill had been called Mount Moriah in Abraham’s time about 880 years earlier.
When the temple was dedicated, it was filled with a cloud which represented God’s presence (1 Ki. 8:10-12; 2 Chron. 5:13-14; 7:1-3). In this aspect it was similar to the tabernacle (Ex. 40:34-38). The temple was God’s dwelling place (Isa. 8:18; Ps. 132:7, 13). That’s where the Israelites went to meet God (Jer. 31:6). And that’s why Mount Zion was called, “the place of the Name of the Lord Almighty” (Isa. 18:7). This cloud occupied the temple for about 375 years until it departed in the days of Ezekiel (Ezek. 10).
Because the temple was the centre of Israelite praise and worship, God calls Mount Zion “my holy hill” (Ps. 2:6ESV). The temple gave it holiness. That’s where the priests and Levites regularly offered praise and worship to God. That’s where Jewish men travelled to three times a year for major religious festivals (Ex. 23:14-17; 34:18-23; Dt. 16:16). So the temple was the center of their spiritual life. It was the center of Jewish religion.
So in the second instance, Zion referred to the temple mount which was north of the hill of Ophel.
The word “Zion” can also refer to Jerusalem – it’s often used as a synonym for Jerusalem (2 Ki. 19:21; Ps. 69:35; Isa. 1:8; 40:9). This is clearest in poetic passages where “Zion” is the parallel term to “Jerusalem” (Ps. 51:18; 76:2; 102:21; 135:21; 147:12; Isa. 2:3; 33:20; 37:32; 40:9; 41:27; 62:1; Jer. 26:18; 51:35; Amos 1:2; Zeph. 3:14). In these instances, “Zion” and “Jerusalem” can also be figures of speech for the inhabitants of Jerusalem or for the land of Judah or Israel or for the Jewish people as a whole.
Jerusalem is also called God’s “holy hill” (Ps. 48:1NET)(Jer. 31:23; Dan. 9:6; 20ESV). The city is said to be holy because it includes the temple. Joel gives a warning in Zion, God’s holy hill and promises future peace (Joel 2:1; 3:17). Likewise, God promises to return to Zion, the holy hill, and bring back the Jews to restore Jerusalem after their Babylonian captivity (Zech. 8:3).
In Psalm 48, Jerusalem is called “Zion”, “Mount Zion”, “the city of the Lord Almighty” and “the city of our God”. In Psalm 87, Jerusalem is called “Zion” and “city of God”. In captivity, the Jews said “By the rivers of Babylon we sat and wept when we remembered Zion” (Ps. 137:1-5). The Babylonians had asked them, “Sing us one of the songs of Zion!”, but they couldn’t do this because they were committed to not forget Jerusalem.
So in the third instance, Zion referred to the city of Jerusalem or its inhabitants or the kingdom associated with Jerusalem.
Following the Roman destruction of Jerusalem in AD 70, the name Zion was assigned to its present location across the Tyropoeon Valley (see Josephus). Apparently the upper room where Jesus celebrated the Passover (Mk. 14:15; Lk. 22:12) and the room where the disciples gathered after Christ’s ascension (Acts 1:13) were in this area. So, today the more dominant western hill is called “Mount Zion”.
So in the fourth instance, Zion refers to the hill west of the Tyropoeon Valley. This means that “Zion” has been used to describe three hills in Jerusalem: the hill of Opel, the temple mount, and the western hill.
In the coming millennial kingdom “the Lord Almighty will reign on Mount Zion and in Jerusalem” (Isa. 24:23). In that day Jerusalem will be the religious and political capital of the world (Isa. 2:2-4; 25:6-8; Mic. 4:1-3, 7). Once again, God calls Zion “my holy hill” (Joel 3:17). That’s where Christ reigns and where people worship Him (Ps. 99:2,9). As king David ruled Israel from Jerusalem (Zion), so in future Jesus will rule the world from Jerusalem (Zion).
So in the fifth instance, Zion refers to the city of Jerusalem. This is similar to the third instance only Christ will be personally present, and not just represented by a cloud.
The Greek word translated “Zion” (Sion, Strongs #4622), occurs seven times in the New Testament. Five of these are synonyms of Jerusalem from the Old Testament prophets (Mt. 21:5; Jn. 12:15; Rom. 9:33; 11:26; 1 Pt. 2:6). Another seems to refer to the second coming, which results in Christ’s Millennial reign in Jerusalem (Rev. 14:1). We will now look at the other instance of “Zion” in the New Testament.
In the New Testament “Mount Zion” refers metaphorically to the heavenly Jerusalem, God’s holy, eternal city. Hebrews says, “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Heb. 12:22). This is the eternal dwelling place of God and His people (Rev. 21:2 – 22:5).
Just as there is an earthly Mount Zion in Jerusalem, so there will be a heavenly Mount Zion and new Jerusalem (Gal. 4:25-26). As the Bible progresses, the word Zion expands in scope and takes on an additional, spiritual meaning. As king David ruled Israel from Jerusalem (Zion), so in future Jesus will rule the universe from the new heavenly Jerusalem (Zion).
So in the sixth instance, Zion refers to the new heavenly Jerusalem inhabited eternally by God and His people.
Lessons for us
So the story behind Zion stretches from about 3,000 years ago into the eternal future. Zion was a holy place for the Jews because that was where God dwelt. This was true for the hill of Ophel, the Temple Mount and for the city of Jerusalem. But according to the Bible, God the Holy Spirit now lives in Christians. They are said to be temples of the Holy Spirit. This means that instead of holy places, we now have holy people. Does our practice match our position? Do we respect each other as being holy?
In the coming stages of God’s plan of salvation, Zion is associated with both Christ’s earthly reign from Jerusalem and with God’s eternal reign from the new heavenly Jerusalem. Are we looking forward to this time? Does it encourage us in our Christian lives?
Written, August 2016
Also see other articles on places in the Bible:
Bethlehem, God’s solution to our crises
Gehenna – Where’s hell?
Babylon, center of humanism and materialism
Lessons from Egypt
Lessons from Sodom
Massacres and miracles in Jericho|
Rebellion and deception at Samaria