Psalm 119:25-32

Psalm 119:25-32 

Daleth

Praying for the grace of enlightenment in the midst of internal struggles. 

In this passage the Psalmist is addressing troubles, but he doesn’t refer to troubles from others, at least not in this case; but rather, some undisclosed, internal battle.  As disciples we will have resistance and opposition from other people.  That, however, is not the only source of trouble.  The enemy within our own skin is a formidable foe.  Whether the enemy is without or within the Word of God is a great help.  When it is the inward enemy His Word gives us great enlightenment and there-by strength.  This eight-verse section of the Psalm is beautifully and wonderfully arranged.  Verses 25-27 have a parallel in verses 28-30 with verses 31-32 offering a conclusion.  

In verses 25 and its parallel verse 28 we see the desperate situation of the Psalmist.  He is in real trouble.  He describes himself as being flattened out in the dust; he is too exhausted to move, unable to pick himself up.  He also describes his soul as weary or weeping.  The Hebrew carries the idea of his soul melting away, running out in tears.   He will cry till there is nothing left inside.  In both cases, he knows of one prescription for his recovery, the Word of God.  When he is too weak to get up, the Word of God revives or renews him.  When his life or soul is melting away the Word of God gives him strength.  

The couplets of verse 26-27 and 29-30 give us the answer of how the Word of God gives this strength.  In the case of being flattened out in the dust the Psalmist takes time to reflect on his life in light of the Word of God.  This self-reflection is a sincere self-evaluation, a searching and fearless moral inventory of ourselves in view of God’s Word.   In what the Psalmist sees that God has done and in God’s past faithfulness we can all find confidence for the future.  As the poet has grieved with so many tears, so he pleads for God to take from him any falsehood.  Enlightenment is not just the discovery of new truth to be acquired, it is also the discovery of our own internal falsehood that we have accepted and in which we live.  If the meta-narrative (a way of thinking that explains everything) of our lives is false then ultimately everything in our lives will eventually go off the rails.  Before we can truly engage in the truth about our lives we must reject the false assumptions on which we have built our lives.  Then we can as the poet says in verse 30, “Place Thine ordinances before me.”  

The last two verses of this section are parallels of each other developing results of living with a new enlightenment.  The first lines of both 31 and 32 reveal a solid commitment to the Word of God.  In verse 31, the word used to describe the poet’s attachment to the Lord’s testimony is the same word to describe the sexual union of a husband and wife.  This is no casual-skimming-a-Bible-verse kind of thing.  In verse 32, the theme of life as a “way” comes up again.  The road signs of life for the disciple are the commandments of God.  The result of this commitment is expressed both negatively and positively.  The Psalmist pleads in verse 31, with confidence, that he will not be put to shame.  Being so intimately associated with the Lord’s testimony means that the Lord will not be ashamed of the disciple.  Verse 32 is even more beautiful.  Living the life of a disciple in the Lord’s commands results in having a heart that is enlarged.  What is the point of a bigger heart?  It gives the disciple a greater capacity to love God, His Word, and His way.  Which is, after all, what a disciple most wants.

“Lord, in my struggles enlighten me by Your word. AMEN  

Psalm 119:17-24

Psalm 119:17-24 

Gimel

Dedicated to the Word of God

It is worth noting the motivation of the Psalmist.  He asked that God deal bountifully with him for a very specific purpose, that he may live and keep His word.  Why we ask for a blessing is, in fact, more important than the blessing for which we ask.  The greatest blessing is to be able to see correctly. In verse 18, the picture is of one who has a covering over their eyes.  Since our first parents sinned, we have all struggled with a sort of spiritual blindness.  We have not been at home in the fallen world (v. 19), and we are broken and crushed by a haunting that we need a trustworthy guide. (v. 20) We instinctively know something is not right. There are those who, rather than have the veil of their spiritual blindness lifted, in their arrogance try to find their own way.  They are arrogant or presumptuous.  They would presume that they have the answers themselves, would walk away from what they do know about God, and would oppress any who would follow God.  These people struggle through life under God’s rebuke.  (v. 21)

One can assume that faithfulness to God will always result in opposition from those in positions of power that are opposed to God’s law and way. (v. 22) How do we respond to the oppression and opposition of those who are opposed to the Word of God?  Typically, we respond with the use of political power by rallying like-minded citizens and forming a coalition to exert power.  We often try to use, in the name of God, the things the enemies of God have been using.  But the Psalmist does something different, something that is highly counter intuitive.  Rather than fighting power used for oppression with power for liberation, he turns to the Word of God and the testimonies and allows them to be his counselors, his cabinet, and his guide. (v. 23-24) 

“Lord, help me to rely on your Word to give me direction. AMEN”

Psalm 119:9-16

Psalm 119:9-16

Beth

The Word is the virtue of all virtues, which can be of service to the disciple.

The Word of God is profoundly practical.  If we would avoid the life of personal ruin that is associated with sin and vice, how do we do that?  Verse 9 both asks and answers that question.  If our life is a path or a way, it is best lived according to the Word of God.  The life of a disciple is lived out according to the Word of God, not in legalistic, Pharisaic righteousness, but with an internal commitment of their heart.  

What does it mean to “treasure up” (NASB) or have God’s Word “hidden” in our hearts?  It is much more than Bible memorization, valuable as that may be.  It is that the practice of living according to God’s Word is the default setting of our conduct.  In the same way that we build muscle memory by a repeated action, by living according to God’s Word, we build a sort of spiritual muscle memory.  When we practice righteousness, it can become a habit, in which case many of the decisions of life become righteous not out of thoughtful contemplation of the moment, but faithful practice.  We don’t have to think, “Should I cheat, lie, or steal?”  The choice in such matters is our “spiritual muscle memory” response. 

In verse 13, the Psalmist says that he will “recount” (NIV) or has “told of” the law of God.  This is more than a simple list produced from memory.  The ancient Hebrew word used here has descended into contemporary times to mean “digital.”  While the analogy is far from perfect, we might get a picture if we said that the Word of God is the operating software for our lives.  We have taken the software code in the Word of God and have installed it on our operating system.  Clearly, the author had no idea of software, but he did understand going over, line by line, the Word of God to discover how to operate in life.  

Verse 14 sets the tone for the rest of the Psalm.  There is great joy in the Word of God as when there are great riches.  We may need to adjust the understanding of riches here.  Try not to think of the hoarded wealth on which a dragon might rest.  Wealth was far too practical and useful to be stockpiled away, never to be used.  Rather, having great treasure means daily, practical benefit.  Wealth is meant to be used to benefit others, not stored and kept to oneself.  Having great wealth ensures the joy of giving and the well-being of those dear to us.  Imagine a bonus from work that will enable you to take your family on vacation.  

To return to our previous analogy, the Word of God gives us the operating software, which ensures that we get the right answers, and because it is free from glitches and “bugs,” we are protected from hackers and viruses of our souls. 

“Thank You, Lord, that Your word is so practical. AMEN”

Psalm 119.1-8

Psalm 119.1-8

Aleph 

There is a double blessing for us out of God’s Word.  Walking in the law of the Lord means that first our way is blameless and second we are seeking God with all our hearts.  Seeking God is the end, the ultimate goal, and not the means to some other purpose.  Study of the Word of God is not so we can know some trivial bit of information, but rather so that we can know God.  Part of this blessed life is that the disciple does not do unrighteousness.  Like Job, who was described by God as blameless, the disciple is habitual in his right living.  This is not teaching that we can obtain personal, moral perfection, but rather, we can have a consistent life of obedience.  Like a clearly marked road is easy to follow, the disciple who keeps God’s Word will find that moral choices are clear.

One of the great blessings of faithfulness to God’s Word is that we are protected from embarrassment as we learn, at a deeper level, God’s commandments or expectations (v. 6).  This is more than the shame of being caught in overt sin.  It also includes the shame of not knowing what should have been known.  An example might be a student who doesn’t know their lesson even though the lesson is simple and he has been taught repeatedly. In fact, the disciple can give wholehearted thanks to God for His righteous judgments or laws.  The word translated “judgments” or “laws” is not so much God’s judicial judgments or the written law.  This carries the idea of “right” or perhaps “the ways.” There is an order to the universe that can be hard to understand.  But the disciple, because of his study of the Word of God, is able to see God’s way more clearly.  This section ends with a promise and a plea.  The disciple promises or is committed to living up to what he finds is the word, and in so doing, pleads that he will be in God’s company. 

“I praise You Lord for the double blessing of Your word. AMEN”

The Psalm of the Word of God

The Psalm of the Word of God 

We are now ready for the great Psalm 119.  This is the longest chapter in the Bible and deserves dedicated and careful study.  This Psalm is what we might call an alphabet Psalm.  In the original text there is an eight-verse section for each letter of the Hebrew alphabet.  In each section every sentence begins with that specific letter.  This is a work of remarkable creativity and beauty. 

The theme of the whole Psalm is the unparalleled value and beauty of the Word of God. For 176 verses the poet praises the wonder of God’s Word as it is applied to life’s challenges.  The person who lives with, indeed, who makes the Word a part of their very selves will enjoy numerous benefits.

I didn’t want to begin Psalm 119 and then take my usual end of the month break so I am going to wait until the first of the month to begin this study.  I have provided a summation of the Psalm and an outline for you to review as we get ready for this wonderful “Poem of the Word of God”.

After the poet has praised the virtue of fidelity to the word of God he then describes it as the virtue of all virtues. This virtue is of great service to the young man.  The poet will devote himself to this virtue. He prays for the grace of enlightenment in the midst of internal struggles. He also asked to have the grace of strengthening and of preservation so he can have a suitable and joyful confession. God's word is in all his thoughts and pursuits, so that he joins himself to those who fear God. The poet recognizes the beneficial element of His suffering, but in this suffering he still needs comfort. In his trouble the disciple sighs, "How long!"  Without the eternal, sure, mighty word of God, he would despair. But the word of God provides him wisdom greater than the difficult circumstances, and he has sworn faithfulness to the word even in his persecution. The poet abhors and despises the apostates. He is oppressed, but God will not allow him to be crushed. He pleads for protection from the ungodly while shedding floods of tears for them. All the while God rules righteously and faithfully according to His word, for which the poet remains zealous. He pleads that God would hear his crying by day and by night. Because God will not allow those who are faithful to His word to succumb to their troubles the poet begs for helpful pity. Even when the poet is being persecuted by princes he clings fast to the Lord. The poet begs and pleads that God would seek him, the isolated and endangered sheep! 

Psalm 119:1-8 ( Aleph ), After the poet has praised fidelity to the word of God 

Psalm 119:9-16 ( Beth ), and described it as the virtue of all virtues which is of service to the young man and to which he devotes himself 

Psalm 119:17-24 ( Gimel ), Praying for the grace of enlightenment, in the midst of internal struggles 

Psalm 119:25-32 ( Daleth ), of strengthening 

Psalm 119:33-40 ( He ), of preservation 

Psalm 119:41-48 ( Vav ); of suitable and joyful confession 

Psalm 119:49- 56 ( Zajin ) God's word is all his thought and pursuit, 

Psalm 119:57-64  (Heth) he cleaves to those who fear God, 

Psalm 119:65-72 (Ṭeth)  the poet recognizes the beneficial element of His suffering, 

Psalm 119: 73-80 ( Jod ) in suffering the poet is in need of comfort 

Psalm 119:81-88 (Kaph) In his trouble the disciple sighs: how long! 

Psalm 119:89-96 (Lamed); Without the eternal, sure, mighty word of God he would despair 

Psalm 119:97-104 (Mem); the word of God provides him wisdom greater than the difficult circumstances 

Psalm 119:105-112 (Nun), he has sworn faithfulness to the word in his persecution 

Psalm 119:113-120 (Samech)  The poet abhors and despises the apostates 

Psalm 119:121-128 ( Ajin ); He is oppressed, but God will not allow him to be crushed 

Psalm 119:129-136 ( Phe ) He pleads for protection for the ungodly, while sheading floods of tears for them 

Psalm 119:137-144 ( Tsade ) God rules righteously and faithfully according to His word, for which the poet is zealous, 

Psalm 119:145-152 (Qoph) Oh that God would hear his crying by day and by night  

Psalm 119:153-160 ( Resh ) Because God cannot suffer those who are faithful to His word to succumb, he poet/disciple begs for helpful pity 

Psalm 119:161-168, (Shin) the poet/disciple being persecuted by princes clings fast to Him 

Psalm 119:169-176 ( Tav ). The poet/disciple pleads that God would seek him the isolated and endangered sheep! 

Psalm 118

Psalm 118

Some scholars believe that this magnificent Psalm was originally written to be a sort of stage play, with different speakers representing different roles, groups, or characters. Some playwright ought to develop this for our time.

There is no doubt a Messianic theme in this Psalm, which Jesus applies to Himself in Matthew 21:42. We briefly see in verses 18-23 the passion, the victory, and the vindication of Jesus. In verse 18 we see His punishment: the fair, righteous, and just discipline we deserve falling on the Messiah. But death was not the end; He was not abandoned to death. In verses 19-21 we see that the punishment that fell on Jesus is the ‘gateway’ through which the righteous pass and how ‘thou hast become my salvation’ (verse 21b). In verses 22-23 we see the keystone, the most important part, of God's glorious plan. Jesus the Messiah was rejected by men but became the Chief Cornerstone, and when we realize the greatness of God's plan, we are struck by how marvelous it is. If we don't marvel, that indicates our defectiveness, not the wonder of the story.

“Thank you, Lord Jesus, that you are the Messiah and our hope. AMEN.”

Psalm 117

Psalm 117

This is the shortest song or chapter in the Bible, but it stands tall. Its message is fantastic and a beacon of hope in a dark world.

The psalmist calls for all people to praise the Lord. not just Israel nor those select gentiles who have converted to Judaism. So much of the Old Testament is about Gentiles being outsiders, but here God is acting in such a way that everyone should praise Him. The reason is summed up in verse 2: great is his love towards us. The word "great" could be translated as "strong" or "mighty." It is overwhelmingly powerful or mighty. The word can even be translated as "insolent." For us, "insolent" carries a negative tone, but the meaning here is a strength that is unconcerned about any force of opposition. God's love for all people is so strong that it is unconcerned and unimpressed by any obstacle. The powers of darkness and sin are nothing compared to the love of God for all peoples.

“Thank you, God, that you love everyone, even me. AMEN.”

Psalm 116

Psalm 116

Do we love God for who He is or what He has done? Many who take their faith seriously have asked this question. This psalm may help us find resolution to such a question.

The psalmist describes terrible situations, and we can't be certain to what event this psalm refers. Perhaps the Babylonian exile or the events of the psalmist's personal life; it may even be a prophetic reference to Jesus or the church. This is not as important as this principle. To ask if we love God for who He is or what He does creates a false dichotomy. God is so perfectly whole that His person and actions cannot be divided. The tenderness we see in verse 2 is beautiful. “He has inclined his ear to me.” This is the picture of a sick person so weak they can only barely whisper, and the Lord leans over to put his ear near their mouth to hear. This is an action that comes out of the character of God. And in verse 5 we see God described as “gracious, righteous, and compassionate.” Do we love God for who He is or what He does? The resounding answer is "yes".

“Thank you, Lord, for both your great nature and your great capacity to have mercy. AMEN.”

Psalm 115

Psalm 115

This powerful and beautiful psalm overwhelms us with truth and grace that are so expansive we are almost at a loss to discuss it. If you carefully read it a dozen times, you will find a dozen themes on which to meditate.

Let's quickly look at three. First, the glory of praise is not to us but to God. and our age of pride, self-aggrandizement, and ego—we have a hard time not praising ourselves. Social media has done much to convince everyone they ought to be proud. Second, verse 8 reminds us that we always become like that which we worship. that is not limited to those who happen to worship idols. Whenever we focus our lives on what we worship, we will conform our lives to that end or god. Third, it is the joyful privilege of the living to worship God. Verse 17 is not a denial of life after death, nor is it to say that the delight of worship is for those who live on earth. Note the contrast with verse 16. At a funeral the deceased never participates, but it is our delight as the living to praise God.

“Lord, help my life to be shaped by and focused on worshiping you. AMEN.”

Psalm 114

 Psalm 114

This powerful little Psalm retells the story of the Exodus. There are pictures of the exciting and dramatic works of God during the Exodus. We see the bookend events of the parting of the Red Sea and the Jordan and, in between, the dramatic events of the geology of the area as it responds to God's presence. We have far too placid pictures of what God was doing.

But there is an important principle for us in the four questions of verses 5-6. In Hebrew culture the use of questions was critical in education. The answer is known even if we don't know we know the answer. The power of the question is that by means of it we can draw out understanding. Those who watch or listen to the questions make discoveries as well. The waters and the mountains are personified, and we listen to their questioning, and we know the answer. What a powerful, tremendous, and glorious drama.

“Help me, Lord, to find the answer to the questions you have for me. AMEN.”

Psalm 113

Psalm 113

This is the first song of what the Jewish people called the ‘Hallel,’ Psalms 113-118. These Psalms were sung or recited in unison during the most solemn feast. Passover, for example, was a grand thanksgiving event. Jesus, on the night of the institution of the Lord's Supper, led the disciples in a ‘hymn’ likely taken from one of these psalms.

This beautiful and simple song doesn't require explanation so much as contemplation. There are a couple of pictures that are moving. In verses 5-6 we see that God is so great and grand that He must stoop down to look on the sky so far above us. While we look up at the mountaintops and the planets or stars, God stoops down, like a granddad with a toddler, to reach their level. Second, coming down to this humble level, He can lift up the most lowly person and place him in with royalty. He can even take the lonely, sad individual and surround them with the delight of being adored by a family. Which takes us to verse 5: Who is like the Lord our God?

“Thank you, God, for your beautiful condescension. AMEN.”

Psalm 112

Psalm 112

Because of our broken, sin-filled lives and nature, we struggle with wealth. One of the three main traps of the enemy is the desire to have more. This proneness even infects the church. But God has a plan for wealth. In verses 1-6 we see God's plan for giving wealth and power. God gives these things for the purpose of being compassionate, grace-filled, and right-living, both personally and in helping those in need. Wealth and power are never given so we can heap pleasure and things to ourselves.

Verses 7-9 show us the results of this generous life. As we pour God-given resources into God's agenda, we find our hearts wrapped up in God's care. Rather than worrying or fretting about having enough, there is confidence. Not because God owes us, but because we know and understand God.

In verse 10 we see the frustration of the wicked. The life of love, peace, security, and hope they wished for, tried to possess, and served has escaped them. They are vexed by the envy that they have for the delightful way of the righteous.

“Give me a generous heart like Yours, Lord. AMEN.” 

Psalm 111

Psalm 111

There are many applications for our lives from this Psalm; it seems a pity to only choose one. But there is one principle that impacts our lives every day. Consider the contrast between the fathers of modern science, who were committed to exploring God's creation, and many modern scientists, who reject God's existence and authority. The giants of science, like Pascal, Newton, Galileo, Copernicus, and Kepler, were men of faith who were fascinated by and studied the works of God. They were men who thought God's thoughts after Him. In contrast are scientists who, for various reasons, do bad science. The experimentation of Josef Mengele. The chemical and surgical butchering of young people in an attempt to turn boys into girls and vice versa. The abortion of millions of children by pill and scalpel. When humans in any field begin to reject God, no matter how intelligent they may be, it ends in disaster. A godless person can be smart, but they can never be wise, as it says in verse 10.

“Help me, Lord, to love you and all that you have created. AMEN.”

Psalm 110

Psalm 110

This Psalm is fantastic and would be worthy of many pages and days of study.  But it is also difficult for us.  It seems confusing at times, appearing to be about both Jesus and David.  It is also difficult for us because we are not a martial or military culture.  It will help us to understand if we read this Psalm as a war song! When we see this song as a depiction of Jesus the conquering King leading His army, the church, in worldwide conquest for the Gospel message, the pictures and allusions begin to fall into place.

Some misguided people have said that terms of conflict and conquest are unbefitting the church.  Not so!  In this Psalm we see our King going out in conquest with the mighty army of the church.  We only have time to look at one verse, but in this Psalm any verse will tell this story of conquest.  The first line of verse 7 indicates a long and intense campaign.  There is no time to return home to refresh, but rather to refresh in the midst of the conquest and keep going.  The second line tells us the result of the relentless conquest: victory.  Read this as a war song and as a recruiting story.

“Lord, our King, lead on as we follow You and join you in victory. AMEN”

Psalm 109

 Psalm 109

David's life in many ways was a pattern or a type of the life of Jesus. In this psalm, we see events in the life of David that were a prediction of the life of Jesus. In Absalom’s coup, Ahithophel sided with Absalom. This man was one of David's friends and advisors. He advised Absalom to execute a rapid offensive and capture and kill David while he was weak. When his advice was not taken, Ahithophel realized Absalom’s cause was lost. He then went and hung himself. Along with this Psalm, see 2 Samuel 17:23 and Acts 1:18-20.

There's a pattern that we need to observe. First, even God's anointed and chosen ones can find themselves betrayed and facing terrible opposition. Second, sometimes those betrayers come from the ranks of those closest to God’s anointed. Third, the betrayers didn't begin that way. At one point, both Judas and Ahithophel were faithful and loyal. Finally and most importantly, those who become attackers or betrayers of God's anointed come to a terrible ruin. We need to ask, “Is there betrayal in my soul?”

“Grant, oh Lord, that I will be ever loyal to my savior. Amen.”

Psalm 108

Psalm 108

There are three powerful lessons in this Psalm for us. The first is easy to miss, but its implications are deep. This Psalm is shaped by two other Psalms. Verses 1-5 are nearly identical to Psalm 57:7-8, while verses 6-13 are parallel to Psalm 6:5-12. The author of this Psalm was so immersed in the sacred poetry that it came out in his own praise. That happens to all people. What penetrates to the core of our being will come out in our lives without our consent or conscious effort to recall it.

Second, we get a picture of how this is possible in verse 2. The psalmist says, “I will awaken the dawn.”  It doesn't matter when you get up; everyone has a first thought of the day. That first thought has a powerful ability to shape the whole day. If the day begins with a deep, faith-filled focus on God, we are more apt to immerse our lives in Him.

Which brings us to the third point: in verse 12, we see the deliverance of man is vain. The quality of every day is formed in whom we have placed our hope. If we want powerful days, we need to start our minds with praising God.

“Help me, Lord, to shape my day by beginning with your praise. “AMEN

Psalm 107

 Psalm 107

The first two verses are so beautiful and eloquent that if we are not careful, they can become a cliche. These words need to be more than a mere statement of theological truth. The proclamation of the goodness and mercy of God needs to be the conclusion of our story.

In this Psalm there is a sentence that is repeated verbatim in verses 8, 15, 21, and 31: “...let them give thanks to the Lord for His loving kindness.” In each case this line comes at the conclusion of their story. People in deep distress in various circumstances, often as a result of their own sin, cry out to God, and God brings about their rescue. Notice that the distress comes in various forms, but it is God who saves. Note also that out of these disasters, the people give thanks.

What is your story of God's care for you? That is a story worth the telling and a hopeful testimony of God's loving kindness. Too often we are faced with trouble and plead for help, but once God rescues us, we thank Him, and after that we may not talk about that ever again. We need to add God's mercy stories to our conversations.

“Help me, Lord, to tell Your story of my rescue. AMEN.” 

Psalm 106

 Psalm 106

Of late I have been in an ill temper, sort of a faith frustration that is the result of what I see as I am working with many churches across denominational lines in American Christianity.  The bottom line is the news from the American church is not very good.  If you read about the situation of the church, you know the news of which I speak.  Almost all the measurables of the Christian faith are down, declining, and have every indication of continuing to do so.  I have been looking for the bright spot in American Christianity, but other than a few glimmers here and there, haven’t found much about which to be positive.  Then I found the hopeful picture, a glimmer, that said: “Maybe the church in America will not go the way of the church in northern and western Europe.” That moment of hopefulness wasn’t here and now, but in the distant past and in the wilderness.

Psalm 106 retells the history of the Exodus, but from a specific perspective and to make a specific point.  The Exodus seems the very symbol or icon of Israel’s life.  It also gives us a picture of ourselves.  The history of Israel is a repeating cycle of God’s grace and intervention, Israel’s deliverance and rebellion, Israel’s falling, and God’s rescue.  The cycle is summed up in the description of vs. 13-15.  These six phases or stages are clear in each of the lines of those three verses.  

What is truly wonderful about this Psalm is the determination and persistence of God’s mercy and grace.  Time and again Israel in its rebellion rushes headlong toward destruction only to have God, for reasons that seem so small, bring about rescue.  Here is the point, God is looking for any reason, any excuse, if you will, to rescue His people.  Rather than a picture of an angry, wrathful God the picture is of the judge who wants to find a technicality to release or forgive.  Sometimes that reason is nothing more than the admission, “We made ourselves miserable.”  

As disciples we need to recall that if God was so gracious to a people bound to Him by the covenant of circumcision, how much more is He bound to us by the covenant of the blood of His Son.  The church is deeply flawed (always has been) and is in many cases rushing headlong away from God.  She seems to be bent on prostituting herself for trifles.  It would be easy to imagine that God is readying His wrath, and He may be.  But His history proves something more.  God is eager to forgive and bless; all He is waiting for is perhaps the smallest sign that we realize this whole thing is not about us, but about Him. 

“Lord, bring about repentance and a turning to You in the church. AMEN”

Psalm 105

 Psalm 105

The Exodus is a central event in the history of Israel. This Psalm tells that story with a focus on God's care, provision, and protection. Part of the story of the Exodus is Joseph's pivotal role in Israel's history. This Psalm mentioned something about Joseph that demands our attention. In verse 19a we read, ‘...the word of the Lord tested him.’ Joseph experienced extreme difficulty until his prophecies came to pass. This time of extreme difficulty was apparently the Lord testing Joseph. That word ‘testing’ is typically, or better, translated ‘refined’ and is most often used to describe the purification of metals. Ore is heated; the metal melts and is separated from the dross. All the prophecies that Joseph had received from God over the years were a melting, refining, and purifying event. We imagine that the blessings of God are all happy moments, but they also remove some stuff that shouldn't be there. Refining isn't fun, but it is part and parcel of God's lifting us up. There isn't one without the other.

“Help me, Lord, to embrace your refining process in my life. AMEN.”

Psalm 104

 Psalm 104

Some years ago I saw the design for a t-shirt depicting cartoon children holding hands around the globe with the caption "Take care of your Dad's stuff." This psalm wonderfully depicts the beauty of God's creation. Those of us who are Christians and are distressed at the degradation of our environment can, with this Psalm, reflect on the beauty and balance of our Father's stuff.

Even though creation groans under the curse of sin and has been degraded by the flood, we still see in it a call to worship its Creator. As we grieve and our hearts are broken over the pollution of our water, soil, air, and food, we reflect that they are all we need, and God has more than adequately given. Our quest for more and our insatiable greed have replaced the simple life with destructive distractions and trinkets that cost us the ruin of our environment and our lives. This is a pretty good metaphor for sin in our lives. But what we have lost we will regain when our Dad restores his stuff.

“Help me, Lord, to be a good steward of all You have graciously provided. AMEN.”

Psalm 103

Psalm 103

We often have a difficult time developing a balanced understanding of God's holiness and His wrath toward evil with His loving kindness and mercy. This failure of understanding is a result of our sin and a guilty conscience. This Psalm was written for those who are seeking God. For those who fear and revere Him, God goes to the extremes of mercy.

The psalmist repeats over and over the loving kindness, compassion, and graciousness of God. He describes how God removes our guilt as far as the east is from the west. We are described as children, and we see that we are in God's compassionate care. God takes into account that we are frail, tiny, weak, and of little substance. There is a flake of dust on my desk lamp right now; I'm dust compared to God.

The wonders pile on top of each other. First is that in this vast universe God would notice me. Second, I am adopted into the family and have become a child in whom the Father delights. Third, my failures are removed because God loves me. What a beautiful song, what a glorious hope.

“Thank you, Lord, for Your great goodness towards me. AMEN.” 

Psalm 102

Psalm 102

It is hard to develop a good understanding of suffering. In the midst of suffering, we may have a hard time thinking clearly. If we have passed through suffering and are on the other side looking on, we tend to become like Job's comforters. In this psalm we find two principles that need to accompany our thinking about suffering. It is by no means exhaustive, nor does it make suffering easy, but it does offer some hope in our darkness.

In verses 1-11 we see deep hardship, likely associated with the exile. In verses 12-13 two points are made. First, God is enthroned forever. God is still in control even in the midst of our tragic suffering and hardship. The psalmist doesn't answer the “why?” questions. But it points out who is always in charge and that His actions are gracious and compassionate. Second, God is working a plan that is beyond our hardship but will use these pains. In verse 15 we see that the Exile was going to result in the pagan nations understanding God's glory. God is still there in our suffering, and He is working out something grand.

“Lord, in the darkness of my suffering, help me to look to You. AMEN.”

Psalm 101

Psalm 101

It is believed that this psalm was composed by David when he came to the throne of Israel. It may not apply to us in the sense that we have or will ascend to be the head of state. However, we do rule our own little kingdoms: at work, with friends and acquaintances, and especially in our home. As with David, it is critical that we check and monitor who the people are who influence and shape us. Someone said, “We are being discipled by our screens.” Who is shaping us via video and social media? Every interaction takes us a step in one direction or another, toward deeper faith or away from it.

But there is a particularly important phrase in verse 2. The psalmist says, "I will walk." While the phrase is not remarkable, the original Hebrew is very emphatic. He continues, “...within my house and the integrity of heart.” No place more than our home demonstrates and shapes the character of our hearts. We may hide our flawed hearts in the broader world, but it comes out at home. Also, the practices of the home will someday be expressed in very public ways in the lives of our children.

“Help me, Lord, to walk intentionally with integrity of heart. AMEN.”

So What?!

So there is a problem, but also a solution. And we, Lorie and Charlie, are committing ourselves to be a part of the solution. That bring us to a powerful and useful question, a question that ought to come with every, sermon, Bible study and discipleship conversation:

SO WHAT?

We need your partnership. There are three things we are asking from you. Most importantly, pray for us; this ministry is too great to trust to our abilities. Next, help Standing Stone Ministry network with ministers you know who are in need. Third, please help us by being a benefactor and partner with us in this ministry by being a part of our support team. Like most ministers, it is hard for me to ask for help, but without margins we can have no ministry. Please contact me if you would be willing to talk with us about becoming part of our team.

Let’s Talk

https://standingstoneministry.org/

Charlie’s Contact information: 334-249-5600

Charlie.Crowe@standingstoneministry.org

Lorie’s Contact information: 334-249-5081

Lorie.Crowe@standingstoneministry.org

If you are interested in seeing how desperate the situation has become let me recommend a documentary film fitting named Betrayed.

https://youtu.be/6M5mWed56vs?si=rp0g8wbgl45TkMwi

I hope to be in touch with you soon.

In the Cause of Christ.

Charlie and Lorie Crowe

Being part of the Solution

Yesterday I wrote about the crisis in ministry.  This is something we all know, many understand and not a few have experience.  It is not enough for us to look at the situation, shake our head in disgust and lament loudly the tragedy. There is a solution and we must work toward that solution.   

Being part of the Solution:

Lorie and I are going to be part of the solution to this crisis and turn it into an opportunity. We are partnering with the Standing Stone Ministry to provide care for pastors who are in the thick of spiritual warfare and who need an ally.

With Standing Stone we want to guide ministry leaders into healthy ministry and see those healthy ministries in every city transforming their communities for Christ. We will do this by establishing trusted, confidential relationships with ministry leaders and their spouses.

God never wastes a hurt, but uses it for good.

In our years of church ministry, Lorie and I have, on occasion, experienced deep emotional pain and loneliness. We have also experienced the power of inner healing and the impact of someone being there for us. We want to pass on that blessing to others. To provide trusted, confidential, no-cost care for ministers and their families in the moments of hardship.

We have decided to commit the last quarter of our lives to helping ministers and their spouses and thereby fulfill God's call on us for the Cause of Christ.

Tomorrow, the on going conversation.

At the crossroads of crisis and opportunity

This morning as you attend worship in your respective congregations there is a very strong likelihood that your minister is at, in or facing a crisis.  This crisis could prevent your congregation from fulfilling its God given opportunity and calling  

The church in America is at a crossroads with remarkable opportunity but also with a gigantic problem.

Opportunity: There appears to be a sort of revival occurring, especially among young adults and uniquely among young men. For this revival to take root, we need seasoned and experienced Christian leaders who will help nurture and disciple this next generation of believers.

Hence the gigantic problem:  Those seasoned and experienced Christian leaders are in big trouble.

Consider these chilling numbers.

• 47% of pastors report feeling lonely or isolated.

• 65% say they are not talking to a therapist, counselor, spiritual advisor, or mentor.

• 18% of Protestant pastors have considered quitting due to the stress of ministry.

• 40% of certain denominations reported mild or worse depression.

• Declining Well-being: the percentage of pastors reporting "excellent" mental/emotional health plummeted from 39% to 11%.

• High Stress & Burnout: Roughly 63% of U.S. Protestant pastors report stress as a major challenge; this disproportionately affects younger pastors.

• 70% of pastors lack a close friend, and 50% do not meet with an accountability group.

• Mental Health Stigma: Despite the crisis, nearly 50% of pastors rarely or never discuss mental health concerns, feeling they cannot discuss their own struggles.

• 20% of Protestant senior pastors report contemplating self-harm or suicide in the last year. 

Ministers who are living in a constant level of crisis will not be able to effectively lead their congregations, train new leaders and disciple new believers. Something needs, indeed must, be done.

Tomorrow being part of the solution.