"Praise the Lord" -- A Sermon on Psalm 146

A Sermon on the 146th Psalm

My guess is that almost everyone reading this can recite the 23rd Psalm from memory.  Yet can anyone recite Psalm 146 from memory?  Probably not.  Although not as well known as the 23rd Psalm, Psalm 146 is certainly worthy of our time and study.  Consider the fact that Christians frequently use expressions like “praise the Lord,” and “hallelujah.”  Where do these expressions come from and why are they used?  These expressions come from biblical passages like Psalm 146.  Like many other Americans, Christians are prone to place their trust in great men (politicians, military heros, people of wealth and power), because such people can exercise influence upon over lives and our ways of thinking.  But in Psalm 146, we are reminded not to place our trust in anyone or anything other than God, who is the creator and sustainer of all things.  And then it is our Lord Jesus who alludes to this Psalm when beginning his messianic mission.  So there is much here for us to consider in the 146th Psalm.

As we continue our series on select Psalms, we take up Psalm 146 as a representative of an important group of five Psalms at the end of the Psalter, the so-called Hallel Psalms (146-150).  As we will see, Psalm 146 is a joyful Psalm of praise.  Together with Psalms 147-150, these five Psalms bring the fifth Book of the Psalms (Psalms 107-150), as well as the entire Psalter, to a close.  The five Hallel Psalms are classified as “Psalms of praise,” and are used as daily prayers in most synagogues.  Collectively these Hallel Psalms reflect a sense of joy and delight and although not as well-known as other Psalms (such as Psalm 23, our subject last Lord’s day) this group of Psalms does include Psalm 149 (in which we are urged to “sing a new song”) and Psalm 150 (with its famous refrain, “let everything that has breath praise the Lord”).

So far in our series on select Psalms we’ve covered Psalms written by David, Moses, and the sons of Korah.  We have looked at Psalms used in the temple (for worship), royal Psalms (with messianic implications), wisdom Psalms, and a Psalm such as the well-known 23rd Psalm, often classified as a “Psalm of trust.”  We take up yet another genre (or form) of Psalms–a Psalm of Praise.  This Psalm has been used as the text for several German hymns, and Isaac Watts’ hymn “I’ll Praise My Maker While I’ve Breath” is also based upon this Psalm.  The 146th Psalm is a Psalm which directs us to offer praise to the Lord, as well as to exercise great care in choosing in whom we place our trust.

As a so-called Psalm of Praise (and part of a section of the Psalter devoted to praise), this Psalm is often called a Song of Zion (because of the reference to Mount Zion, in v. 10).  It was almost certainly composed for use in the temple.  As with other Psalms (especially those used for worship in the temple), the authorship of Psalm 146 is unknown.  Ancient Jewish tradition identifies Psalm 146 and 147 as coming from prophets Haggai and Zechariah, and therefore to the fact that these Psalms were written for use in the temple after Israel returned from the exile in Babylon, making these Psalms among the most recently written in the Psalter.  There is nothing in these Psalms which ties them to either of these prophets, so it is probably best to consider this Psalm’s authorship as undetermined (unknown).

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"Our Dwelling Place" -- A Sermon on Psalm 90

A Sermon on The 90th Psalm

Life is fleeting.  The average life span of an American is 78.2 years (75.6 for men, 80.8 for women).  That seems like a long time until we consider that the last veteran of World War One (1914-1918) died last year.  World War 2 ended sixty-seven years ago.  My high school class is holding its fortieth reunion this summer.  9-1-1 occurred more than a decade ago.  When viewed in that light, an average life span of 80 years is not all that long.  Yet, time keeps marching on.  As each and every day goes by we struggle with our sins, we face suffering and calamity, we wonder what tomorrow holds (given the mysterious providence of God), and we worry about facing the wrath of God when we die.  In Psalm 90, Moses speaks to this struggle of daily life as he exhorts us to number our days and to live this life in light of eternity.   

Throughout our study of the Psalter we have covered select Psalms associated with various authors (David, the sons of Korah, etc.) and Psalms with different content and purposes (royal Psalms, wisdom Psalms, Psalms used in worship in the Jerusalem temple, and so on).  As we have done throughout our series, we will look first at the historical background to the composition of Psalm 90, then we will work our way though the text of the Psalm, before we look at the application of this Psalm to the Christian life.  We’ve also sung each of the Psalms we have covered during this series–something the Reformed and Presbyterian churches are well-known for doing, since Reformed Christians consider the Psalter to be the primary hymn book of Christ’s church.  

We will now take up Psalm 90, the only Psalm written by Moses, which likely makes Psalm 90 the oldest Psalm in the Psalter.  As for the historical background to this Psalm, recall that Moses lived about 1500 BC, and David about 1000 BC., so the origin of this Psalm goes back to that time described in the closing chapters of the Book of Deuteronomy when the people of Israel arrived on the plains of Moab, just across the Jordan River from the promised land of Canaan before they crossed the Jordan and conquered Jericho.  This puts the composition of Psalm 90 about 500 years before the temple was built in Jerusalem, and well before Israel’s kingdom extended all the way from Damascus to Egypt (under David and Solomon).  This is why Psalm 90 has such a different feel than the other Psalms.  

Psalm 90 is the first Psalm in Book Four of the Psalter (i.e., Psalms 90-106).  Most of the Psalms in Book Four are anonymous (the so-called “orphan Psalms”), except Psalm 90 which was written by Moses, and several Psalms which are attributed to David.  The Psalms in Book Four tend to deal with difficult questions about human frailty and the meaning of life, the nature of justice and God’s faithfulness, and the difficult question of why it is that God does not immediately punish the wicked.  These difficult questions about life in a fallen world were raised in Psalm 89 (which closes out Book Three of the Psalter, and which is a Psalm of lament because of Israel’s sin).  These questions are addressed, in part, throughout the various Psalms found in Book Four.

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"Sit at My Right Hand" -- A Sermon on Psalm 110

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"No Good Thing Does He Withhold" -- A Sermon on Psalm 84

A Sermon on Psalm 84

In many places, the Bible speaks of the Christian life as a pilgrimage.  Paul describes the Christian life in terms of enduring this present evil age as we make our way to the glorious inheritance which is ours in the age to come (cf. Galatians 1:4, Ephesians 1:21).  When our Lord Jesus calls and instructs his disciples, he uses images drawn from Israel’s Exodus from Egypt, in which Jesus promises that he will lead us from the bondage of the guilt and power of sin, into the promised land, which is our Sabbath rest in the presence of God.  The Bible also tells us that we are citizens of two kingdoms–the city of man, and the heavenly kingdom.  We live in the one, all the while we long for the other.  When U2's Bono cries out “I still haven’t found what I’m looking for,” there’s something in us cries out right along with him.  As God’s people, we long for God’s presence and favor.  This is our hope and the realization of our heavenly citizenship.  This gives meaning and purpose to our lives as we make our way towards our goal and final destination.  The problem isn’t that we haven’t found what we are looking for–we have.  The problem is that we won’t fully receive what we have found until we come to the end of our pilgrimage, and we are not there yet.  This is why the biblical writers can depict the struggles of the Christian life as a journey of sorts, as we make our way to that place for which we so eagerly long.
 
We continue our series on select Psalms and we now take up Psalm 84 which is attributed to the Sons of Korah.  This Psalm is found in the third book of the Psalter and describes a pilgrimage to city of Jerusalem to worship YHWH in his temple.  Although the pilgrim motif takes many different forms in the Scriptures, one way it is depicted is in terms of a longing for fellowship with the living God.  In the Old Testament we find this longing expressed by many of Israel’s prophets.  During that period of redemptive history from the time of Israel’s release from captivity in Egypt to the forty years of wandering throughout the wilderness of the Sinai, the people of God long to enter the promised land of Canaan–for them a new Eden of sorts.  During the era of Joshua and the Judges, and then throughout the period of the united kingdom of Saul, David, and Solomon, God’s people desire to worship God in his temple, which they see as the visible sign of YHWH’s presence in the midst of his people.  But once the kingdom is divided and Israel’s fortunes become bleak, God’s people find themselves longing for deliverance from the apostasy of the people, and from the wickedness of their religious leaders.  The people of Israel long for deliverance from their enemies, and for that time when Israel will once again live in peace, safety, and prosperity.  It is not accidental that messianic prophecy flourishes during this time, as God’s people increasingly long for their promised Messiah.

In the New Testament, this same longing for God’s presence and his blessing takes a strikingly different form.  With the coming of Jesus Christ, the biblical focus shifts away from the letter of the law written on two stone tablets, to the Holy Spirit.  The focus shifts away from a building where God resides (the temple) to the church in which his Spirit indwells.  It shifts away from fruitful vineyards, fields, and orchards (material blessing) toward heavenly blessings, and it shifts away from dwelling in the land in peace and safety (Canaan), to union with Jesus of Nazareth (the true Israel).  As Paul puts it in Galatians 4:4, now that the fullness of time has come, Jesus stepped out of the type and shadow of the Old Testament, fulfilling all of God’s promises.  With the dawn of the messianic age, it is clear that Jesus is the true Israel and that we are his people.  This is why in Matthew 12:6, Jesus says of himself, “I tell you, something greater than the temple is here.”

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"Blessed Is the One" -- A Sermon on Psalm 32

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"God Himself Is Judge" -- A Sermon on Psalm 50

A Sermon on Psalm 50

Courtroom scenes on television or in film often make for good drama–especially when the case takes a surprising turn, or when justice itself in on the line.  In Psalm 50 we have a dramatic courtroom scene in which YHWH himself summons the whole world to the foot of Mount Zion to appear before his divine tribunal.  But when the charges are read, those assembled in the court realize that the defendant is not who or what we expect.  Judgment begins in the house of the Lord.

As we continue our series on select Psalms, we will take up Psalm 50, one of twelve Psalms attributed to Asaph.  So far in our series the Psalms we’ve covered Psalms written by David, Moses, and the Sons of Korah.  We now add a Psalm to our list attributed to the aforementioned Asaph (whose name, in addition to Psalm 50, is also attached to Psalms 73-83).   During our time in the Psalter, have we covered Psalms of praise, Psalms of trust, royal Psalms, wisdom Psalms, and Psalms used during worship in the temple.  Psalm 50 (which appears in Book Two of the Psalter–which includes Psalms 42-72) is yet another genre (or type) of Psalm called a prophetic (or oracular) Psalm, because in this Psalm, God appears in a theophanic vision, apparently to accuse the nations and warn them of a judgment certain to come, before calling them to repentance.

As we have done throughout this series, we begin by looking at the setting and historical background of the Psalm.  We’ll then go through the text of the Psalm, before we make a number of points of application.  As we have also done throughout this series I’ll assign you a bit of homework (read Psalms 46-53), and then we’ll sing this Psalm, a distinctive practice of confessional Reformed and Presbyterian churches who believe that the Psalter is the primary hymn book for the people of God.

We begin by looking at this Psalm’s place in Book Two of the Psalter.  Psalms 46-49 speak of God’s rule over his creation from a cosmic perspective.  In Psalm 50, God declares that he has no human limitations.  He does not hunger.  He does not need sacrifices.  He hates pious platitudes and self-righteous religious speech.  Psalm 51 (which, Lord willing, we’ll cover in several weeks) speaks of human sinfulness and guilt before God, as well as reminding us of God’s forgiveness and mercy.  Psalm 52 contrasts human folly and God’s wisdom, while Psalm 53 mocks the fool who says in his heart, “there is no God.” 

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"O Lord, My Rock, and My Redeemer" -- A Sermon on Psalm 19

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"My Shepherd" -- A Sermon on Psalm 23

A Sermon on Psalm 23

With the possible exception of John 3:16, there is perhaps no more familiar portion of the Bible than the 23rd Psalm.  Many people memorize it as children, and the text of the 23rd Psalm set against the backdrop of a pastel landscape adorns the stock funeral program in virtually every mortuary in the United States.  As the most famous of all the Psalms, the “shepherd’s Psalm” has been set to music by Bach, Shubert, and Williams.  It is recited by characters in countless movies and novels whenever the plot requires proof that someone is a Christian or generically religious.  But the 23rd Psalm is beloved by Christians because of its simple confidence in God’s goodness, and because of Jesus’ identification of himself as the “good shepherd” who accompanies us as we walk through the valley of the shadow of death. 

As we continue our series on select Psalms, we now take up the 23rd Psalm, which is classified a “Psalm of trust” reflecting the believer’s confidence in God’s tender care of his people.  So far in our series on the Psalms we have considered Psalms written by David, Moses, and the Sons of Korah.  We have considered royal Psalms, Psalms used in temple worship, and wisdom Psalms.  As we have done throughout this series, we will put this Psalm in its historical context, go through the text of the Psalm, and then we will look at how this particular Psalm (and the Shepherd imagery it contains) is applied to Jesus, and used by John in the Book of Revelation, making several points of application as we do so. 

The 23rd Psalm is attributed to David (Israel’s shepherd-king), although no title or authorship is attached to the Psalm itself.  Found in the First Book of the Psalter (which includes Psalms 1-41), Psalm 23 draws on the familiar image of the Lord (YHWH) as a shepherd who cares for his sheep (the people of Israel).  Shepherd imagery was very familiar to everyone living in Israel at the time of David, and in fact, reflects David’s own experience as a shepherd responsible for the care of his flock.  In 1 Samuel 17:34-35, we read, “but David said to Saul, `Your servant used to keep sheep for his father.  And when there came a lion, or a bear, and took a lamb from the flock, I went after him and struck him and delivered it out of his mouth.  And if he arose against me, I caught him by his beard and struck him and killed him.”  David knew what was involved in the care of sheep, and in this Psalm he depicts God as the true shepherd of Israel.  Some scholars contend that the Psalm reflects David’s time in the wilderness when he was hiding from Absolom–which may or may not be the case.  But this Psalm does reflect a sense of readiness to face trials, difficulties, and danger because of our confidence in the Lord’s presence with us, especially in light of the fact that being in the presence of the Lord for all of eternity is every Christian’s hope.

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"Kiss the Son" -- A Sermon on Psalm 2

A Sermon on Psalm 2

I am amazed at the level of interest by Americans with the doings of the British Royals.  There is something about a royal wedding or the coronation of a king or queen which fascinates us.  While our founding fathers didn’t think too highly of King George III, contemporary Americans absolutely loved Lady Di and Kate Middleton.  And given the age of the current queen, many of us will live to see the next in-line (Charles or William) take the throne as king of the United Kingdom.  No doubt, this coronation will be watched and talked about by many of us.  But in the historical background of all modern coronations of European and western royalty we find Psalm 2, which was written for the coronation of a Davidic king, and which set the pattern for the coronation of the kings and queens of Christendom ever since.  The second Psalm is quoted throughout the New Testament as a prophetic reference to a messianic king (Jesus Christ) whose kingdom conquers all, and who will bring about universal peace in the midst of the turmoil and upheaval of the nations.  It is Charles Spurgeon who exhorts us “let us read [Psalm 2] with the eyes of faith, beholding . . . the final triumph of our Lord Jesus Christ over all his enemies.”

As we continue our series on select Psalms, we take up a study of the second Psalm, which is often classified as a royal Psalm because this Psalm concerns the anointing and coronation of a Davidic king–that is, someone in the line of David.  Because it is a royal Psalm, it is also a messianic Psalm.  As we work our way through this Psalm, I would like to accomplish three things.  First, we will spend some time on the historical background of the Psalm.  Second, we will then work through the Psalm and its specific contents.  Finally, as we go through the Psalm we will consider how it is cited throughout the New Testament, especially in reference to the preaching of the apostles, who quote this Psalm on several occasions in reference to the person and work of Jesus Christ, Israel’s Messiah. 

We begin with the historical background of this Psalm which is found in the first book of the Psalter (Psalms 1-41), and which is considered by many to be a summary or an introduction to the balance of the Psalter (along with Psalm 1).  The question of authorship of this Psalm is interesting because in the New Testament the authorship of this Psalm is specifically attributed to David (Acts 4:25).  Yet, at least one verse in the Psalm (v. 3) speaks of a time of mutiny among the nations, a factor not present during the reign of David.  Because of this time of distress, scholars have had a hard time agreeing about whether David composed this Psalm, or if it was written later for the coronation of a Davidic king as depicted in a passage such as 2 Kings 11:12, where we read of coronation of Joash, “then he brought out the king's son and put the crown on him and gave him the testimony.  And they proclaimed him king and anointed him, and they clapped their hands and said, `Long live the king!’”  The resolution to this dilemma may be as simple as realizing the fact that this Psalm might have been composed by David and used by successive generations of Davidic kings during their own coronations. 

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"Be Still and Know That I Am God" -- Psalm 46:1-11

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