Category Archives: Psalms

Praying the Psalms

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Article by Donald S. Whitney “Why You Should Be Praying the Psalms” – original source: https://www.9marks.org/article/why-you-should-be-praying-the-psalms/

I’m sure such folks are out there, but I’ve not personally met any Christian who hasn’t struggled in prayer because they find themselves saying the same old things about the same old things. Before long, such repetitive prayer gets boring. And when prayer is boring, it’s hard to pray—at least with any joy and fervency.

Note that the problem is not that we pray about the same old things. Actually, that’s normal, because our lives tend to consist pretty much of the same old things from one day to the next. Thankfully, the big things in life—our family, our church, our job—don’t dramatically change very often.

Instead, the problem is we say the same old things about the same old things. And prayers without variety eventually become words without meaning. The result of such praying is that we tend to feel like failures. We assume that, despite our devotion to Christ, love for God, and desire for a meaningful prayer life, we must be second-rate Christians because our minds wander so much.

But I’m here to tell you, the problem may not be you; it may be your method.

I believe that the most simple, permanent, and biblical solution to this almost universal problem is to stop making up your own prayers most of the time—because that results in repetitious prayer—and to pray the Bible instead.

Praying the Bible means talking to God about what comes to mind as you read the Bible. Usually you might read the passage first, then go back and pray through what you just read.

So, for instance, if today you turned to Psalm 23 in your devotional reading, after completing it you would come back to verse 1 and pray about what occurs to you as you read “The Lord is my shepherd.” You might thank the Lord for being your shepherd, ask him to shepherd you in a decision that’s before you, entreat him to cause your children to love him as their shepherd too, and pray anything else that comes to mind as you consider Psalm 23:1. Then, when nothing else in those words prompts prayer, you continue by doing the same with the next line, “I shall not want.” And on and on you go through the psalm, line-by-line, until you run out of time.

By praying in this way, you discover that you never again say the same old things about the same old things.

While you can pray through any part of the Bible, some books and chapters are much easier to pray through than others. Overall, I believe the book of Psalms is the best place in Scripture from which to pray Scripture. In part, that’s because Psalms is the only book of the Bible inspired by God for the expressed purpose of being reflected to God. God inspired them as songs, songs for use in both individual and corporate worship. The Psalms also work well in prayer because there’s a psalm for every sigh of the soul. You’ll never go through anything in life in which the root emotion is not found in one or more of the Psalms. Thus the Psalms put into expression that which is looking for expression in our hearts.

Christian, here’s how you’ll benefit from praying the Psalms.

1. You’ll pray more biblically-faithful prayers.

The Bible will guide your prayers, helping you to speak to God with words that have come from the mind and heart of God.

This also means you’ll be praying more in accordance with the will of God. Can you have any greater assurance that you’re praying the will of God than when you’re praying the Word of God?

2. You’ll be freed from the boredom of saying the same old things about the same old things.

One way this will happen is that the psalm will prompt you to pray about things you normally wouldn’t think to pray. You’ll find yourself praying about people and situations that you’d never think to put on a prayer list.

What’s more, even though you also continue to pray about the same things—family, church, job, etc.—you’ll pray about them in new ways. Instead of saying, “Lord, please bless my family,” the text will guide you to pray things such as, “Lord, please be a shield around my family today” if, for example, you’re praying through Psalm 3:3.

3. You’ll pray more God-centered prayers.

When you use a God-focused guide like the psalms to prompt your prayers, you’ll pray less selfishly and with more attention to the ways, the will, and the attributes of God.

Prayer becomes less about what you want God to do for you—though that’s always a part of biblical praying—and more about the concerns of God and his kingdom.

4. You’ll enjoy more focus in prayer.

When you say the same old things in prayer every day, it’s easy for your mind to wander. You find yourself praying auto-pilot prayers—repeating words without thinking either about either them or the God to whom you offer them.

But when you pray the Bible, your mind has a place to focus. And when your thoughts do begin to wander, you have a place to return to—the next verse.

5. You’ll find that prayer becomes more like a real conversation with a real Person.

Isn’t that what prayer should be? Prayer is talking with a Person, the Person of God himself. Prayer is not a monologue spoken in the direction of God. Yet somehow, many people assume that when they meet with the Lord he should remain silent and they should do all the talking. But when we pray the psalms, our monologue to God becomes conversation with God.

I’m not alluding to the perception of some spiritual impression or hearing an inner voice, imagining God saying things to us—away with that sort of mysticism. Instead, I’m referring to the Bible as the means by which God participates in the conversation, for the Bible is God speaking. God speaks in the Bible, and you respond to his speaking in prayer. That’s why people who try this often report, “The pressure was off. I didn’t have to think about what to say next, and the whole experience just kind of flowed.”

Want to experience these benefits for yourself? How about right now? Pick a psalm, read what God says there, and talk with him about it.

‘According to My Righteousness’

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Do the Psalms teach justification by works

Article by Christopher Ash, writer-in-residence at Tyndale House, Cambridge, and a former pastor and Director of the Cornhill Training Course in London. He has written three books on Psalms, including Bible Delight. He is also writing a three-volume commentary on the Psalms, exploring how we appropriate them as the church of Christ. Original source – https://www.desiringgod.org/articles/according-to-my-righteousness

We meet “the congregation of the righteous” and are promised that “the Lord knows the way of the righteous” right at the start of the Psalter (Psalm 1:5–6). But who are the righteous? We shall never make friends with the Psalms, let alone begin to enjoy and appropriate them in our devotions, until we know. They appear again and again, especially in book 1 (Psalms 1–41), often in contrast to “the wicked.”

So many promises are attached to these people. Not only does the covenant Lord know (watch over) their way and guide their steps (Psalm 1:6), but he blesses and protects them (Psalm 5:12), he is with them and terrifies their enemies (Psalm 14:5), he surrounds them with steadfast love (Psalm 32:10–11), he watches them with his eyes and listens for their cry with his ears (Psalm 34:15, 17), he upholds them (Psalm 37:17), and he gives them the new creation, which is the fulfillment of the Promised Land (Psalm 37:29), so that they will flourish in his presence for ever (Psalm 92:12–13). These people — and it is important to remember that, in the Old Testament, these were real flesh-and-blood people — are showered with blessing.

It matters deeply to know who they are, not least so that you and I can make sure we belong among them, inherit their promises, and sing their psalms.1

Who Are the Righteous?

Two large and closely related problems raise their heads. First, we struggle to know what to make of it when psalmists claim to be righteous, sometimes in quite strong terms. For example, the prayer “judge me, O Lord, according to my righteousness and according to the integrity that is in me” (Psalm 7:8) rather alarms us. If I were to pray that, what if the Lord did judge me according to my righteousness and found it severely wanting, as he surely must — must he not? Dare I pray this?

Second, we have to grapple with the apparent contradiction that the psalmists who claim to possess righteousness also admit that it is not possible to be righteous before God (e.g., Psalm 143:2). How can both be true at the same time? How can I possess righteousness if I have no righteousness?

There is a simple, superficially attractive, and yet deeply problematic “solution.” This is to conclude that claims to righteousness in the Psalms are actually professions of self-righteousness that anticipate the later self-righteousness of the Pharisees so roundly condemned by the Lord Jesus (e.g., Luke 18:9–14).2 This is unsatisfactory, first, because it supposes that some of the words of the psalmists are flawed expressions of merely human convictions. Many do hold this opinion, but we have no warrant to suppose that the Psalms contain a mixture of truth and error (unlike the speeches of Job’s three comforters, whose words God explicitly tells us are not entirely trustworthy, Job 42:7).

It is also unsatisfactory because it does not reflect the portrayal of the righteous in the Psalms themselves, to which we turn. While it would be possible to read back New Testament expositions of righteousness, especially in the apostle Paul, we shall focus on building up a picture from the Psalms themselves. I shall do this under seven heads, before considering how these people compare with those accounted righteous by grace under the new covenant.

These headlines are based on a fairly comprehensive study of the words righteous and righteousness in the Psalms. There are more than 120 verses in which one or more of these occur, in about 60 different psalms. A full study would consider each of these in context.

Who are these people? What do they look like, not in terms of their outward appearance, of course, but in their heart, their spirit? What gets them out of bed in the morning — what are their longings, their pleasures, their hopes, their fears?

As we consider them, it is worth remembering that a word study of righteous or righteousness3 will miss the parallel descriptions, in which these people are often referred to as “upright” or “upright of heart,” meaning straightforwardly moral in their lives (e.g., Psalm 11:7; 32:11; 33:1; 36:10; 37:37; 94:15; 97:11); as “blameless,” having integrity, the opposite of hypocrisy (e.g., Psalm 15:2; 18:25; 37:18, 37; 64:4; 101:2, 6; 119:1); and on one occasion as “the living” (Psalm 69:28) since they live in the sight of God. These are all the same people, whose prayers and praises are expressed in the Psalms and whose contours are there delineated.

1. Their Delight

At the heart of the question lies the heart of the righteous. In what, or in whom, do they most deeply delight? Had they been incipient Pharisees, the answer would have been, for each, “I delight in myself. I thank God that I am who I am. I praise myself, and I want others to praise me.”

That the praise and delight of the righteous is focused intensely on the covenant Lord gives perhaps the clearest indication that they belong to this covenant Lord by grace. Repeatedly, we are told that their joy and exultation is found in the Lord (e.g., Psalm 33:1; 64:10; 68:3; 97:12). It is — to put it in colloquial terms — the covenant Lord who puts a spring in their step, who gets them out of bed in the morning, who energizes them and delights their hearts.

2. Their Desire

Closely tied to the delight of the righteous is the question of their desire, their hope, their longing, their aspiration. For what do they hope? The answer, which follows necessarily, logically, and experientially from their delight, is that they desire to see the face of the covenant Lord God. Nothing is more precious to them than to have the face (the personal, beneficent presence) of the Lord turned toward them, both in this life (in part) and in eternity (in full). This is a most precious promise (e.g., Psalm 11:7). Not to have it is the most painful experience on earth (e.g., Psalm 13:1–2; 88:14). Him they seek (Psalm 24:6; 27:8–9), and for him they thirst (e.g., Psalm 42:1–2; 143:6–7). Far from being satisfied in themselves and with themselves, their desire is passionately and intensely directed upward to the Lord.

3. Their Repentance

The third facet of the righteous is of a rather different kind: their penitence. Far from being self-confident, the truly righteous person knows deeply his own sinfulness and urgent need of repentance. We see this most clearly in Psalm 32, in which David celebrates, and tells the story of, his rediscovery of the blessing of confession of sin, repentance, and forgiveness. At the end of the psalm, he exhorts all who walk this way of repentance, “Be glad in the Lord, and rejoice, O righteous” (Psalm 32:11). This congregation of the righteous (cf. Psalm 1:5) consists of men and women who have learned, and continue to learn, the necessity and the blessing of confession and repentance. Here in anticipation we see the tax collector, rather than the Pharisee, of Jesus’s parable (Luke 18:9–14).

We see this spirit again at the start of Psalm 143, in which David leads those who have no natural righteousness (v. 2) in pleading for covenant mercy (v. 1), that God in his righteousness will answer him, and them, with steadfast love (v. 8).

4. Their Refuge

The fourth facet is perhaps the one that most clearly indicates the presence of faith or trust. It asks and answers the question, Whither or to whom do the righteous flee when under pressure or threat?

Again and again, we hear and see the righteous fleeing to the covenant Lord as their refuge, the only safe place in the face of the assaults of their enemies and ultimately in the face of the righteous judgment of God. To him they cry for help in troubles, and he delivers them (Psalm 34:15, 17, 19, 21). They commit their way to him, trust in him, confident that he will bring into the open the righteousness (or vindication) that he will give them (Psalm 37:5–6). For him they wait and hope (e.g., Psalm 37:7), for “he is their stronghold in the time of trouble” (Psalm 37:39). They cast their burden upon him, trusting that “he will never permit the righteous to be moved” (Psalm 55:22). Repeatedly, they take refuge in him (e.g., Psalm 64:10). One of the psalms where we see this most intensely is Psalm 71 (e.g., vv. 2, 3, 15, 16, 19, 24).

5. Their Assurance and Covenant Head

We come now to consider the occasions when the psalmists speak about their own righteousness (e.g., Psalm 4:1; 7:8; 18:20–24). What do they mean by this? This is arguably the most significant part of our study, and most needful of careful thought. Two observations need to be made before we can make progress.

First, it is abundantly clear in the Psalms that the source of all righteousness is the God who is righteous in himself (e.g., Psalm 11:7), whose law is righteous (e.g., Psalm 19:9), who does, or works, righteousness as the expression of his covenant faithfulness and love (e.g., Psalm 22:31; 36:6; 48:10; 103:6, 17), and who will judge the world in righteousness (Psalm 9:8; 96:13; 98:9). No human being has righteousness by nature; this is the preserve of the covenant Lord.

Second, the king in David’s line holds a unique position in the Psalms. When studying the Psalms, it is striking how often there is an interplay between a singular leading character (most often the king) and a plurality or congregation of the righteous. Because the Lord saves the king, the king’s people experience blessing in him (e.g., Psalm 3:8).

David calls the Lord the “God of my righteousness” (Psalm 4:1), which appears to mean the God from whom my righteousness, and my hope of vindication, proceeds. In both Psalms 17 and 18, the king professes a righteousness on which his hope is built. In the drama of Psalm 18, he is rescued because of this righteousness (see vv. 20–24). For David himself, this poses a problem, for we find ourselves asking about Bathsheba and Uriah the Hittite (2 Samuel 11); how can the David who sinned (or would later sin) so grievously claim such righteousness? The answer, hinted at in the Psalms and blazing forth with the full light of day in the New Testament, is that his righteousness is given to him, ultimately because of the flawless righteousness of “great David’s greater Son” (cf. Romans 5:12–21). The Lord in his righteousness leads David, and all the little anticipatory “messiahs” in David’s line, “in paths of righteousness for his name’s sake” (Psalm 23:3), because there will be a true Messiah who will walk those paths without slipping or sliding into moral failure of any kind. Having said this, there is a real visible measure of actual lived righteousness of life evident in the life of any old-covenant believer who is truly justified by faith (see section 6 below).

The interplay between the righteousness of the covenant Lord and the righteousness of the king is clearly seen in Psalm 35:24–28. In verse 24, David the king pleads for God to vindicate him “according to your righteousness” (that is, in fulfillment of his covenant promises). In verse 27, there is reference to the assembly or congregation of the king’s people, “who delight in my [that is, the king’s] righteousness,” a righteousness given to the king and possessed by the king on behalf of his people. These people will be glad because their king is righteous and therefore they are blessed. And then in verse 28, the king’s tongue tells “of your [that is, God’s] righteousness.”

We see the movement from the righteousness of the king to the righteousness received by the people in Psalm 72. In verses 1–3, God is petitioned to give righteousness to his king. When this happens, the king’s people (ultimately all who are “in Christ”) will be called “righteous” and will “flourish” under the rule of their king (v. 7).

In the light of the New Testament, this focus on the righteousness possessed by the king may be understood to be fulfilled in the righteousness of Christ the King. When David (like Abraham or any Old Testament saint) spoke of his righteousness, he meant, first and foremost, a righteousness given to him by God. When old-covenant believers who were neither patriarchs nor Davidic kings echoed this language, their righteousness likewise was found ultimately in the king, their covenant head. This federal headship of the king is fulfilled when Christ lives a righteous life and dies a sin-bearing death as the representative head and substitute propitiatory sacrifice for his people.

6. Their Life

A pen portrait of the righteous in the Psalms would be woefully incomplete if it did not include a mention of their visible life. I have deliberately held over discussion of this until now, because their life is the fruit, and not the root, of their existence as believers in the covenant God. It would be a mistake to begin with a consideration of their lives of right living. Nevertheless, their lives are inseparable from their identity and closely tied to their blessing and assurance. The covenant Lord does not give to his king and people a righteousness of status simply that they may enjoy it while continuing to live evil lives, for he “is righteous” and “loves righteous deeds” (Psalm 11:7; cf. Psalm 33:5). It is very clear (e.g., in Psalms 15 and 24) that authentic righteousness of life is the necessary marker of the genuine Messiah and of his people. Jesus is the fulfillment of Psalms 15 and 24, as he is of all the descriptions of human righteousness in the Psalms.

Sometimes the righteousness claimed by a psalmist may focus particularly on innocence with respect to a particular accusation (e.g., Psalm 7:8). Under these circumstances, he not infrequently pleads with God for vindication. Often, however, this particular righteousness overflows into a broader whole-life righteousness that, albeit partial, is nevertheless real.

Those who are truly righteous, by virtue of their membership of the covenant people under the king, their covenant head, and who are genuinely righteous because they trust the covenant promises (fulfilled in Christ), will live upright, blameless, and righteous lives. Perhaps the clearest exposition of this in the Psalms is in Psalm 111 followed by Psalm 112. Psalm 111 celebrates the righteousness of the covenant Lord. Then Psalm 112 (with close echoes) declares a blessing on those who exhibit those same qualities in the generosity (cf. Psalm 37:21) and righteousness of their lives. These people act and speak (cf. Psalm 37:30) in ways that demonstrate the fruit of their hearts of faith. Paul will later call this “the obedience of faith” (Romans 1:5; 16:26), and the letter of James will expound it forcefully.

7. Their Enemies

The final facet is of a very different kind. The enemies of the righteous, by their polar contrast to the righteous, shine a paradoxical light on the identity of the righteous. Here is a brief pen portrait of who the righteous are not. Most often described as “the wicked” (but also, for example, as “evildoers”), I want to mention just two characteristics that are thematic of their portrait in the Psalms.

The first is their consistent, bitter, implacable hostility toward the righteous (e.g., Psalm 94:21). Here is the fruit of Cain’s unbelieving hatred of Abel, who was righteous by faith. We see this as a consistent theme in, for example, Psalm 37, and also in Psalms 9, 10, and 11.

The second facet of their portrait is that, in polar contrast to those who are righteous by faith, the wicked naturally trust in themselves and their own resources. We see this clearly in the portrait of Doeg, the Edomite, in Psalm 52:1–7. Especially in verse 7, he will not make God his refuge but trusts in his own riches and resources.

Nothing is more obnoxious to the hardened wicked, who trust in themselves, than the presence on earth of the Righteous One, who trusts his Father, and the people of the Righteous One, who share his faith.

Psalms and New-Covenant Righteousness

If we ask, “Are the righteous in the Psalms the same as those who are righteous by grace alone through faith alone under the new covenant?” the answer must be “yes and no.” Overwhelmingly, the answer is yes. We who are new-covenant believers, who belong to Christ, share with them their delight in God, their desire to see the face of God, their penitence, their fleeing to God for refuge from both troubles and judgment, their assurance of forgiveness because of their covenant head, the outworking of their faith in righteousness of life, and the presence in our world, as in theirs, of hostility to Christ and his people (cf. John 15:18–16:4).

But there is, I think, one significant difference between these righteous old-covenant believers and believers in Christ under the new covenant: under the new covenant, we enjoy a deeper assurance and the riches of a definitively cleansed conscience, and this is a blessing known only in anticipation and shadow under the old covenant (see Hebrews 8–10).4

So, when we come across the righteous in the Psalms, as we do in about 40 percent of the Psalms, we recognize in them people who trusted in the Christ to come. By believing and living in the obedience of faith in the covenant promises, they believed implicitly in the Christ who would fulfill those promises. They did not know as clearly as we do the fullness of that magnificent Christ nor the grandeur of those gospel promises. But that apart, we recognize in them people very like us today in Christ. This transforms the way we read the Psalms.

  1. Some other discussions of this question are to be found in Geoffrey Grogan, Prayer, Praise and Prophecy (Fearn, UK: Christian Focus, 2001), 122–26; Hans-Joachim Kraus, Theology of the Psalms, trans. Keith Krim (Minneapolis: Augsburg Fortress, 1986), 154–62; Dietrich Bonhoeffer Works, ed. Geffrey B. Kelly, vol. 5, Life Together; Prayerbook of the Bible (Minneapolis: Augsburg Fortress, 2005), 155–77. ↩
  2. C.S. Lewis wrongly refers to “the self-righteousness in many of the Psalms” (Reflections on the Psalms [London: Fount Paperbacks, 1977], 34). ↩
  3. The three most important Hebrew words are the noun “righteous (person)” (tsadiq), the adjective “righteousness” (tsedaqah), and the abstract noun “righteousness” (tsedeq). ↩
  4. See Christopher Ash, Discovering the Joy of a Clear Conscience (Philipsburg NJ: P&R, 2014), 128–48

The Psalms According to Calvin

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(John Calvin, “The Author’s Preface,” Commentary on the Book of Psalms)

The varied and resplendid riches which are contained it this treasury it is no easy matter to express in words; so much so, that I well know that whatever I shall be able to say will be far from approaching the excellence of the subject. But as it is better to give to my readers some taste, however small, of the wonderful advantages they will derive from the study of this book, than to be entirely silent on the point, I may be permitted briefly to advert to a matter, the greatness of which does not admit of being fully unfolded. I have been accustomed to call this book, I think not inappropriately, “An Anatomy of all the Parts of the Soul;” for there is not an emotion of which any one can be conscious that is not here represented as in a mirror. Or rather, the Holy Spirit has here drawn to the life all the griefs, sorrows, fears, doubts, hopes, cares, perplexities, in short, all the distracting emotions with which the minds of men are wont to be agitated. The other parts of Scripture contain the commandments which God enjoined his servants to announce to us. But here the prophets themselves, seeing they are exhibited to us as speaking to God, and laying open all their inmost thoughts and affections, call, or rather draw, each of us to the examination of himself in particulars in order that none of the many infirmities to which we are subject, and of the many vices with which we abound, may remain concealed. It is certainly a rare and singular advantage, when all lurking places are discovered, and the heart is brought into the light, purged from that most baneful infection, hypocrisy. In short, as calling upon God is one of the principal means of securing our safety, and as a better and more unerring rule for guiding us in this exercise cannot be found elsewhere than in The Psalms, it follows, that in proportion to the proficiency which a man shall have attained in understanding them, will be his knowledge of the most important part of celestial doctrine. Genuine and earnest prayer proceeds first from a sense of our need, and next, from faith in the promises of God. It is by perusing these inspired compositions, that men will be most effectually awakened to a sense of their maladies, and, at the same time, instructed in seeking remedies for their cure. In a word, whatever may serve to encourage us when we are about to pray to God, is taught us in this book. And not only are the promises of God presented to us in it, but oftentimes there is exhibited to us one standing, as it were, amidst the invitations of God on the one hand, and the impediments of the flesh on the other, girding and preparing himself for prayer: thus teaching us, if at any time we are agitated with a variety of doubts, to resist and fight against them, until the soul, freed and disentangled from all these impediments, rise up to God; and not only so, but even when in the midst of doubts, fears, and apprehensions, let us put forth our efforts in prayer, until we experience some consolation which may calm and bring contentment to our minds. Although distrust may shut the gate against our prayers, yet we must not allow ourselves to give way, whenever our hearts waver or are agitated with inquietude, but must persevere until faith finally come forth victorious from these conflicts. In many places we may perceive the exercise of the servants of God in prayer so fluctuating, that they are almost overwhelmed by the alternate hope of success and apprehension of failure, and gain the prize only by strenuous exertions. We see on the one hand, the flesh manifesting its infirmity; and on the other, faith putting forth its power; and if it is not so valiant and courageous as might be desired, it is at least prepared to fight until by degrees it acquire perfect strength. But as those things which serve to teach us the true method of praying aright will be found scattered through the whole of this Commentary, I will not now stop to treat of topics which it will be necessary afterwards to repeat, nor detain my readers from proceeding to the work itself. Only it appeared to me to be requisite to show in passing, that this book makes known to us this privilege, which is desirable above all others — that not only is there opened up to us familiar access to God, but also that we have permission and freedom granted us to lay open before him our infirmities which we would be ashamed to confess before men.

Besides there is also here prescribed to us an infallible rule for directing us with respect to the right manner of offering to God the sacrifice of praise, which he declares to be most precious in his sight, and of the sweetest odour. There is no other book in which there is to be found more express and magnificent commendations, both of the unparalleled liberality of God towards his Church, and of all his works; there is no other book in which there is recorded so many deliverances nor one in which the evidences and experiences of the fatherly providence and solicitude which God exercises towards us are celebrated with such splendor of diction, and yet with the strictest adherence to truth, in short, there is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this religious exercise. Moreover although The Psalms are replete with all the precepts which serve to frame our life to every part of holiness, piety, and righteousness, yet they will principally teach and train us to bear the cross; and the bearing of the cross is a genuine proof of our obedience, since by doing this, we renounce the guidance of our own affections and submit ourselves entirely to God, leaving him to govern us, and to dispose of our life according to his will, so that the afflictions which are the bitterest and most severe to our nature, become sweet to us, because they proceed from him. In one word, not only will we here find general commendations of the goodness of God, which may teach men to repose themselves in him alone, and to seek all their happiness solely in him; and which are intended to teach true believers with their whole hearts confidently to look to him for help in all their necessities; but we will also find that the free remission of sins, which alone reconciles God towards us and procures for us settled peace with him, is so set forth and magnified, as that here there is nothing wanting which relates to the knowledge of eternal salvation.

Psalm 22: The Psalm of the Cross

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Psalm 22: Dr. James Montgomery Boice (original source here)

Theme: Prophesying the Crucifixion

In this week’s lessons we look at how this psalm, written hundreds of years before Christ, describes the details of Jesus’ suffering and death by crucifixion.

Scripture: Psalm 22:1-21

The Lord Jesus Christ is described as his people’s shepherd in three ways. In John 10:11 and 14 he is “the good shepherd,” who gives his life for his sheep. In Hebrews 13:20 he is “that great shepherd,” who has risen from the dead and lives now to direct his people in every good work.

In 1 Peter 5:4 he is “the Chief shepherd,” who has ascended into heaven from whence he will one day return to reward the under shepherds of the church who have been faithful.

It has been pointed out that Psalms 22, 23 and 24 are like that.

Psalm 22 is the song of the dying shepherd, crying out to the Father.

Psalm 23 is the song of the risen shepherd, guiding his sheep through life’s dark wilderness.

Psalm 24 is the song of the ascended shepherd who will reward those who have served faithfully.

It is possible that some may find this pattern a bit forced, particularly in regard to the last two psalms. But there can be no doubt that it applies strikingly to Psalm 22. For this psalm is the “Psalm of the Cross,” the best description in all the Bible of Jesus Christ’s crucifixion.

Most modern writers on the psalms try to find a setting for them either in the life of David, if they believe David was their author, or in the experience of some later writer or group of persons. But it is impossible to do this with this psalm. Some psalms are written out of illness.

But Psalm 22 is not a description of an illness. It is a description of an execution, particularly a crucifixion.

Crucifixion was not practiced in the time of David or for many long centuries afterward. So this is not an account of any suffering endured by any ancient person but a prophetic picture of the suffering to be endured by Jesus when he died to pay the penalty for our sins. In other words, it is prophetic and entirely messianic.

Derek Kidner, who is usually very cautious in such matters, nevertheless writes rightly, “No incident recorded of David can begin to account for this…The language of the psalm defies a naturalistic explanation; the best account is in the terms used by Peter concerning another psalm of David: ‘Being therefore a prophet…he foresaw and spoke of…the Christ’ (Acts 2:30f.).”1

But it is not only that David, being a prophet, foresaw and spoke in this psalm of Jesus’ sufferings. This is also the psalm upon which Jesus himself meditated as he hung on the cross.

We can profit best if we have the main events in mind. Jesus had been arrested the previous night and kept under guard in the house of the High Priest in order to be tried formally by the Sanhedrin in the morning. When day dawned he was quickly tried, convicted of blasphemy and then taken to Pilate’s Jerusalem residence for sentencing, since the Jewish court was unable to carry out the death penalty while Rome ruled Palestine. There were unexpected delays with Pilate. But at last his judgment was secured and Jesus was led through the streets of the city to Golgotha bearing his cross. Continue reading →

Understanding Psalm 22

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Article: The Suffering and the Glory of Psalm 22 by W. Robert Godfrey (original source here)

Psalm 22 begins with the most anguished cry in human history: “My God, my God, why have you forsaken me?” These are the words that Jesus took on His lips at the depth of His suffering on the cross. His suffering was unique at that point as He offered Himself up for the sins of His people. And so, we have tended to see this cry as unique to Jesus. But such an approach to these words is clearly wrong. Jesus was not inventing unique words to interpret His suffering. Rather, He was quoting Psalm 22:1. These words were first uttered by David, and David was speaking for all of God’s people. We need to reflect on these words and the whole psalm as they relate to Christ and to all His people in order to understand them fully.

The psalm begins with a section dominated by the agonized prayer of David (vv. 1–21). David is expressing in the first place his own experience of feeling abandoned by God. Here is the most intense suffering God’s servant can know—not just that enemies surround him (vv. 7, 12–13) and that his body is in dreadful pain (vv. 14–16), but that he feels that God does not hear him and does not care about his suffering. And this is not just the experience of David. It is the experience of all God’s people in the face of terrible trouble. We wonder how our loving heavenly Father can stand idly by when we are in such distress. Continue reading →

The Imprecations of Psalm 69

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godfreyCan Christians Pray the Imprecations of Psalm 69?

This excerpt is adapted from Learning to Love the Psalms by W. Robert Godfrey.

Psalm 69 presents familiar elements of lament and praise, but in a particularly pointed and vivid way. The suffering is poignant, the praise strong, the imprecations severe, and the anticipations of Christ detailed. The psalm is primarily a series of supplications with elaborations explaining the circumstances that have produced these prayers (vv. 1–29). The psalm concludes with a call to praise God as the One who hears and answers prayer (vv. 30–36).

The first prayer is an individual cry for rescue: “Save me, O God!” The psalmist presents his need in the poetic image of a man who is drowning. The waters surround and threaten him so that his life seems at its end (vv. 1–2). Added to the imminence of death is the sense that God has not heard his prayers. He is worn out in calling on God. His misery is highlighted by the irony that although he is drowning, he is thirsty (v. 3). As another poet said, “Water, water everywhere, and not a drop to drink.” The psalmist clarifies the danger he faces by speaking of enemies of great number who hate him for no reason (v. 4 NIV). By “no reason,” he does not mean that the enemies have no allegations against him, but only that they have no valid accusations. Yet the psalmist does acknowledge that he is suffering for his sin against God (v. 5).

The second prayer is for the people of God, that the psalmist’s suffering would not bring shame and confusion to God’s people (v. 6). The psalmist recognizes that he is scorned and abused and that he is alienated even from those closest to him (vv. 7–12). But he knows that he suffers for God’s sake (v. 7) and in His service. He is zealous for God (v. 9) and sincerely repentant for his sins (vv. 10–11), yet he is ridiculed by many, from the exalted judges in the gate to the most contemptible members of society: “I am the talk of those who sit in the gate, and the drunkards make songs about me” (v. 12). But this abuse is malicious and unfair. He hopes it will not deceive those who love God.

Third, in verses 13–18, we find a series of intense, repeated supplications for rescue. The psalmist, more briefly than in the earlier part of the psalm, offers the reasons for his appeal for help. He mentions again his need for help in light of the dangers that surround him, but even more, he appeals to the character of God as a reason for God to help. God is the God of “steadfast love” (v. 13) and of “abundant mercy” (v. 16). So the psalmist prays for his “saving faithfulness” (v. 13), which he believes will help him because “your steadfast love is good” (v. 16). These verses express the kinds of passionate prayer that the psalmist alluded to in verse 3. As the psalm has developed, however, he seems to be growing in confidence that the Lord will hear and answer his prayers because of who God is.

Still, he returns to his present suffering in the face of the scorn of his enemies (vv. 19–21). He says that he is alone and friendless, and that where he expected some comfort or sympathy, he finds none. In light of the complete antipathy on the part of his enemies, he offers prayers of imprecation (vv. 22–28). These imprecations are the most terrifying in the Psalter. He prays that his enemies may be impoverished and oppressed, that they may lose home and heritage. But even more, he prays that they may be damned: “May they have no acquittal from you. Let them be blotted out of the book of the living; let them not be enrolled among the righteous” (vv. 27b–28). Continue reading →

Psalm 91 and the Word of Faith

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Pastor Elly Achok Olare has become a very precious friend of mine in recent months. He and I share a very similar background in that we both were at one time pastors in the word of faith movement. I was recently asked a question about Psalm 91 and its proper interpretation and poised the same question to Pastor Elly who serves in Mumias, Kenya, Africa, asking for his thoughts on the matter. Here is his reply:

Hello there, I was just asked this: One of the most important verses that the word of faith movement refers to is Psalm 91 which they feel gives them authority over the devil. For example, the verses on trampling over the scorpion, the adder and the lion. They will refer to this verse as God giving them authority over Satan, and if they see that Satan is causing ill health, death, etc., then they see it as they have power over Satan rightfully given by God in this verse. How would you answer that? just wondering what sort of answer you would give for this question?

Dear friend and fellow combatant in the faith once and for all time delivered to the saints’

Pastor John, you have put before me a question whose difficulty is only matched by it’s huge importance to our faith and churchmanship. I shall not pretend to have answers to that question which would even start to satisfy a curious mind. However, as you have placed a demand on me so I shall happily contribute my two cents on the matter. As I read the question, I recalled Luther’s appreciation for the aptitude and succinctness of his opponent Erasmus in “identifying the real issue, the matter upon which the debate turns”. In a real sense the question that was posed to you and which you now share with us is such a one in the whole matter of the Word of Faith/prosperity Gospel heresy.

Allow me dear friend to observe two quick points before I attempt my response.

First; I believe that for those already schooled in the foundational doctrines of Grace, having known Christ aright, and been taught of God, the explanation which shall proceed is the “bread of children”. It will be nothing more than a tying of loose ends, and a confirmation of those things which the Holy Spirit has already testified to in the heart. To borrow the words of scripture “a savor of life unto life”. However seeing how diametrically opposed this soul destroying system of the Word of faith or prosperity Gospel; so called, is to the Gospel of God’s Grace in the face of Jesus Christ, it will take a little more than explanation to wrestle such an enslaved mind to submission to the true doctrine of Christ.

The second point I would beg your indulgence upon is to wonder at the strange,albeit wonderful providence of God, in that when I happened upon this question of yours, it was during a short break during our Wisdom Training Center diploma class lectures. Would you believe what the subject was? PENTECOSTALISM, CHARISMATICS AND WORD OF FAITH THEOLOGIES, being part of our course module on cults and religions of the world. I thought that was a strange providence. I had my students engage with this question and therefore in a subtle way, their own contributions will also show in this response.

FIRST THINGS FIRST: OUR EXEGETICAL TAKE ON PSALMS 91

As with all heresies the first mistake is always incurred at the point of hermaneutics. The tendency is to ‘copy & paste’ texts of scripture from the written pages straight to application in our own lives, experience and expectations. However as we read and re-read this passage,we could not escape the subtle yet compelling feeling, that we were looking at one of those special texts. The language employed is too grand, too pure and altogether too exalted to attach primarily and directly to any ordinary human being-even if that human being is a believer in Christ.

This Psalm as with many others, is very Christological. Its application has to pass through the ‘sieve of Christ’, and the redemptive motif which burdens the Old Testament.

In my view, a failure to grasp this will derail any attempt at making sense of the Psalm. The word of Faith movement is a utilitarian system and we expect that they shall latch onto such texts to vindicate their un-biblical presuppositions.

It is noteworthy that at the temptation of our Lord in Luke 4:1-4, Satan appeals to some texts in this passage-verses 11 and 12 in particular,and applies directly to our Lord. Note the words of the tempter “if you are the Son of God”, as If to say “give proof of it in fulfilling this psalm. The tempter knew that the Son of God was the subject of that particular Psalm, it anticipated him and so as if to verify that He is The Son of God he tempts Him in this way. In the second place, observe that Our Lord does not rebuke Satan for applying this psalm to Him,He only rebutted thus “It also written…” We must observe in passing that the tempter here in the Lucan account dangles before our Lord exactly what the word of faith dangles to millions today, material gain and self aggrandisement. It was the same trap set for our first parents-lust of the flesh and a pursuit of materialism. The Lord would not be drawn in and in this, He unlike the first Adam, overcame the tempter.

This Son of God is the figure who dwells in the secret place of the most high. He is the one who is presently and for all eternity sitting at the right hand of majesty on high – Acts 7:56. Jesus Christ is one who staked His legitimate claim to that inner sanctum of glory, when he prayed thus “give me the glory which I had with you from the beginning” – John 17:5

It is this Lord whom the Father will “when He calls upon me,and I will answer Him”, the Psalm paints a further picture, “I will be with Him in trouble; I will deliver Him and honor him” – 91:15. Perhaps these are glorious foretastes of the humiliation and subsequent exaltation of our Lord – Philippians 2:6-11. Surely it is He who in the days of His flesh offered prayers and supplications with “strong crying and tears”, to He who was able to save Him” and was heard ” – Hebrews 5:7.

It is only about him might the words appropriately and legitimately apply when the psalm says “He holds fast to my love” – 91:14 and “I will set him on high, because he hath known my name”. Continue reading →