Psalm 75

 Psalm 75

God's judgment is perfect both in timing and in justice. That is saying a lot. We tend to want justice, at least as we perceive it, now at this moment. This is usually a moment of our emotional peak. But God claims both time and justice as his own in verse 2.

Often the wicked carry on in arrogance and self-aggrandizement but only so long as circumstances are good and seem secure. But allow things to begin to melt or totter, and there is a sudden silence in their arrogant boasting. Whether God is working through direct interaction or providential events matters little. In the midst of the storm, fire, plague, or crisis, arrogance is a much less displayed characteristic.

In the midst of a crisis there is a tendency to look for rescue. The wicked will look in the wrong places, v. 6. Even in that moment they have a resistance to acknowledge God. It is God who puts down or exalts one or the other. So for our part, we are not intimidated by circumstances but praise the One who is over all things.

“Lord, use events and circumstances to grow our confidence in You. AMEN.”

Easter Week 2026

 Easter Week 2026

In the hauntingly beautiful song “May It Be," which concluded the film “The Lord of the Rings," there are two Elvish phrases from J. R. R. Tolkien's mythical language: “Mornie utulie, mornie alantie." That translates into “darkness has come” and “darkness has fallen." Tolkien, who knew 35 languages, wrote these in a perfect tense to indicate that the darkness was complete and unavoidable. That is not a bad theme for us to reflect upon during Easter Week.

Our tendency is to want to avoid the darkness and hardship of our journey. But that is an exercise in futility. In John's description of the triumphal entry we have an oft-overlooked moment. Some Greeks wanted to see Jesus. When Jesus was made aware of their interest, He said, “The hour has come for the Son of man to be glorified." In some way the gentiles coming to Jesus marked a transition, a completion of one phase and the beginning of another. We might expect that what would follow would be a positive motivational talk about the wonderful bright future. However, a couple of verses later, Jesus says, “Now, My soul is troubled. What should I say, ‘Father save me from this hour?’ But this is why I came to this hour. Father glorify Your name.” Faced with the next phase, with what was to come, Jesus, at the level of His soul, His psyche, was agitated, tossed to and fro, was in turmoil. The only way to avoid the monumental troubling of the soul was to reject the will of the Father. The darkness, the cross, and the suffering cannot be avoided; they must be endured.

It is in this context that Jesus gives us the call to come and endure the darkness as well. Verses 24-26 of John 12 are not the kind of words that spring from a message of ever-increasing blessings. They are an invitation to walk through “the valley of the shadow of death.” They are words that tell us the loss we experience now is real and painful and without anesthetic. It is a promise of companionship in the darkness and suffering that is beyond imagination.

So much of our life is focused on and trying to avoid suffering. As disciples, that isn’t a real possibility; it is, however, a formula for anxiety. When our focus is on the good life now, every moment of the future is a threat to that life, a threat that grows as the years progress. As disciples, that 'good life now’ kind of life is not a possibility. Certainly a holy life is better, but it is not easy. Godliness brings greater peace but not greater ease. The world, the flesh, and our pride tell us we can have a self-satisfying life now, but it remains an unfulfilled promise. God is wanting to sanctify, to make us into glorious saints, and this only happens in the crucible of hardship, of dying to self.

The writer of Hebrews tells us Jesus “for the joy set before Him endured the cross." Before the joy, the misery; before the resurrection, death; before the new kind of vitality, agony. We need to realign our thinking. Rather than trying to manage, hide from, or escape the current darkness, we need to despise the suffering it will cause us, because on the other side is the overwhelming sense that all is well, whole, and hope-filled with the love and glory of God. For that joy set before us, we embrace dying to self, which is the mark of being a disciple.

Easter week 2026 and the darkness seems to be growing without restraint. At almost every level and in every direction the news is dark. In my heart and life I feel the presence of the darkness. In the universal church, darkness seems to be advancing. In the political world the clouds grow darker. So what do we do? We remember that even for Jesus the harsh reality was a troubled soul during Easter week. But come the first day of the week, Joy will explode. Walk faithfully in the darkness, my friend, because Easter is coming.

Psalm 74

 Psalm 74

It is hard to comprehend the emotional, psychological, and spiritual pain of those faithful Jews who witnessed the destruction of the temple by the Babylonians. The first 10 verses describe the wanton disgrace and degradation of the Temple. And the apparent unconcernedness of God. What is most loved and cherished, the house of God's presence, is ruined and defiled.

But notice in the moment of greatest misery what the psalmist does. He reflects on God's greatness and His history of care for His people. Current misery does not erase or negate God's historic faithfulness. The telling of God's care in the Exodus and His orderly universe is evidence that even in this moment of misery, He can rescue again. The psalmist gives two reasons for God to act. First, in verses 18-21, because of the relationship He has with His helpless people. These are not strangers in need but His “turtledove.” Second, in verses 22-23, His own cause or reputation. God's history of loving kindness and grace is apparently a call for His rescue of His faithful people before the nations.

“Lord, when I face difficult experiences, help me to recall Your greatness and goodness. AMEN.” 

Psalm 73

 Psalm 73

This is one powerful and applicable Psalm. Written during the Babylonian captivity, it is applicable for anyone, at any time, who has been faithful to God and has struggled in life while watching wicked people prosper. We see evil people living a life of ease, comfort, and wealth while the godly barely make it. And it prompts us to question Divine justice. The psalmist asked the kinds of questions we might ask, and in his own thinking considers the answers painful.

But the solution is found in verse 17. This was painful: “...until I went into the sanctuary of God, then I understood their end.” We cannot be at peace in this world until we worship God and, in that relationship, understand both now and eternity. All peoples have found the success of evil people a problem. The ancient Greeks said, “The prosperity of the wicked is a reproach to the gods.”

It is only in the worship and understanding of God that we can make sense of the fact that our lives, as a result of that faithfulness, can at times be difficult.

“Lord, in worshiping You, help me find meaning for both time and eternity. AMEN.”

Psalm 72

 Psalm 72

This Psalm is better understood as a Psalm “for” Solomon rather than “of” Solomon; see verse 20. It may have been the last poem composed by David before his death. Solomon has been made king, and David has given him political instructions. With all lesser matters done, David composes the psalm about good rule and God's blessing. There are some allusions and predictions that can only apply to their distant descendant Jesus.

God establishes governments. What do governments do with that authority? That is their test and opportunity. Two points come to mind. First, a good government can be a reflection of God. The priority of justice, compassion, and care for the life of the oppressed, and especially those who are powerless, like the unborn, can reflect God’s heart and will. Second, there is the beauty of blessing. What do we want for those who come after us? We might be careful to pass on our property, but are we focusing on passing on our spiritual heritage? What David wants for Solomon is for him to honor God and his role and, out of that relationship, to experience the joy of being a well-serving servant.

“Lord, give me spiritual priorities for the next generation. AMEN.”

Psalm 71

 Psalm 71

By the time of Absalom’s rebellion, David was an older man. While a specific timeline isn't given, we can assume that David was in his 50s at the time of this rebellion. The young, great warrior is fading in strength, but during this rebellion David is still vigorous in spirit and love of God. David asks not just for safety or victory but that in his older years he will enjoy God's company (vs. 9 & 18) and that he will be a faithful messenger of God's greatness.

Nothing apart from God's intervention will protect against the physical decline of age. We may, with self-care, slow it but never stop it. But as our bodies decline, we can grow in our spiritual vitality. Verses 22-24 are a beautiful song of praise that David expresses because of his spiritual condition, not his physical strength. Nothing is more pathetic than an older person that vainly tries to hang on to their youth. And nothing is more beautiful than the older person who ages with grace and their relationship with God.

“As I age, Lord, help me to grow in wisdom, grace, and love for You. AMEN.” 

Psalm 70

 Psalm 70

This little song and the last 5 verses of Psalm 40 are virtually identical. Perhaps this emotional expression prompted the rest of the story in Psalm 40. Perhaps the final verses in Psalm 40 were used for a different circumstance and so were written separately here. Whatever the relationship, the emotions are still as powerful.

There comes a point when we realize the only help and hope is God. In verse one we see that time is almost up. God is eternal and not constrained by time, but we live in and with time; deadlines are a part of our everyday lives. God is never late, but he rarely comes early. He is aware of the timelines that we face, and we can be sure that God will not be too late with too little when it comes time for our help.

This does not change the reality that there are terrible people who will, in the meantime, put us through terrible times. The psalmist identifies three behaviors of his wicked opponent. First they want him dead. While most of us will not face this kind of pressure in many places in the world today, this is the daily reality for Christians. Second, the opponent delights in hurting the psalmist. This may include physical harm, but it's by no means limited to that behavior. They may hurt us in jobs, in relationships, in reputation, and in any other form of personal distress. If not sticks and stones and if not a sword, then the opponent is active in insulting. In our culture “Aha” is an interjection of discovery. But in the psalmist's world, this was an expression of contempt at a guttural level. This was a wordless but clearly audible expression of contempt and insult. In every culture we have ways of expressing our feelings of someone's inferiority without words.

The psalmist finds encouragement and praise to God and that he is not the only person who is turning to God. In times of trouble is when we most need to be a part of a community of faith. Suffering is hard; suffering alone is almost impossible. The song ends much as it began, with a plea that God will move quickly. God has never failed one of His own, but at times it feels like if He doesn't hurry, we will be the first. When we feel that it is good to recall, “Thou art my help and my deliverer.”.

“Lord help me to remember that You are my help and my deliverer. AMEN”